280 LESSON 27 05 2011 Chavalata Sutta The Firebrand Wood from a Pyre Sedaka Sutta The Bamboo Acrobat Hita Sutta: Benefit Raga-vinaya Sutta: The Subduing of PassionSikkha Sutta: Trainings FREE ONLINE eNālandā Research and Practice
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280
Chavalata Sutta: The Firebrand
“Monks,
these four types of individuals are to be found existing in the world. Which
four? The one who practices neither for his/her own benefit nor for that of
others. The one who practices for the benefit of others but not for his/her
own. The one who practices for his/her own benefit but not for that of others.
The one who practices for his/her own benefit and for that of others.
“Just as a firebrand from a funeral pyre —
burning at both ends, covered with excrement in the middle — is used as fuel
neither in a village nor in the wilderness: I tell you that this is a simile
for the individual who practices neither for his/her own benefit nor for that
of others. The individual who practices for the benefit of others but not for
his/her own is the higher & more refined of these two. The individual who
practices for his/her own benefit but not for that of others is the highest
& most refined of these three. The individual who practices for his/her own
benefit and for that of others is, of these four, the foremost, the chief, the
most outstanding, the highest, & supreme. Just as
from a cow comes milk; from milk, curds; from curds, butter; from butter, ghee;
from ghee, the skimmings of ghee; and of these, the skimmings of ghee are
reckoned the foremost — in the same way, of these four, the individual who
practices for his/her own benefit and for that of others is the foremost, the
chief, the most outstanding, the highest, & supreme.
“These
are the four types of individuals to be found existing in the world.”
Chavalata Sutta: Wood from a Pyre
translated from the Pali by
Acharya Buddharakkhita
Alternate translation: Thanissaro
“Monks,
these four kinds of persons are to be found existing in the world. Which four?
One who is engaged in promoting neither his own good nor in promoting the good
of another; one who is engaged in promoting another’s good but not in promoting
his own good; one who is engaged in promoting his own good but not in promoting
the good of another; and one who is engaged in promoting his own good and also
in promoting the good of another.
“Just
as, monks, a piece of wood from a pyre, burnt at both ends and in the middle
fouled with dung, serves neither for fuel in the village nor for timber in the
forest, so in the same way, monks, is such a person, I say, who is engaged in
promoting neither his own good nor in promoting the good of another.
“Monks,
there is the person who is engaged in promoting the good of another but not in
promoting his own good. Of these two individuals the latter is superior. Monks,
there is the person who is engaged in promoting his own good but not in
promoting the good of another. Of these three individuals he is superior.
Monks, there is the person who is engaged in promoting his own good and also in
promoting another’s good. Of these four individuals he is the foremost, the
chief, the principal, the best and the supreme.
“Just
as, monks, from a cow comes milk; from milk, curd; from curd, butter; from
butter, ghee; from ghee, the skimmings of ghee, and that is reckoned the best;
even so, monks, among these four individuals the person who is engaged in
promoting his own good and also the good of another is the foremost, the chief,
the principal, the best and the supreme. Monks, these are the four individuals
who are to be found existing in the world.”
Sedaka Sutta: The Bamboo Acrobat
translated from the Pali by
Andrew Olendzki
Alternate translation: Thanissaro
[The
Buddha addressed the monks:]
Once upon a time, monks, a bamboo acrobat, setting
himself upon his bamboo pole, addressed his assistant Medakathalika: “Come
you, my dear Medakathalika, and climbing up the bamboo pole, stand upon my
shoulders.” “Okay, master” the assistant Medakathalika replied
to the bamboo acrobat; and climbing up the bamboo pole she stood on the
master’s shoulders. So then the bamboo acrobat said this to his assistant
Medakathalika: “You look after me, my dear Medakathalika, and I’ll look
after you. Thus with us looking after one another, guarding one another, we’ll
show off our craft, receive some payment, and safely climb down the bamboo
pole.” This being said, the assistant Medakathalika said this to the
bamboo acrobat: “That will not do at all, master! You look after yourself,
master, and I will look after myself. Thus with each of us looking after
ourselves, guarding ourselves, we’ll show off our craft, receive some payment,
and safely climb down from the bamboo pole. That’s the right way to do
it!”
[The
Buddha said:]
Just like the assistant Medakathalika said to her master:
“I will look after myself,” so should you, monks, practice the
establishment of mindfulness. You should (also) practice the establishment of
mindfulness (by saying) “I will look after others.” Looking after
oneself, one looks after others. Looking after others, one looks after oneself.
And how does one look after others by looking after oneself? By practicing
(mindfulness), by developing (it), by doing (it) a lot. And how does one look
after oneself by looking after others? By patience, by non-harming, by loving
kindness, by caring (for others). (Thus) looking after oneself, one looks after
others; and looking after others, one looks after oneself.
Hita Sutta: Benefit
translated from the Pali by
Thanissaro Bhikkhu
“A
monk endowed with five qualities practices both for his own benefit and for
that of others. Which five?
“There
is the case where a monk is himself consummate in virtue and encourages others
to be consummate in virtue. He himself is consummate in concentration and
encourages others to be consummate in concentration. He himself is consummate
in discernment and encourages others to be consummate in discernment. He
himself is consummate in release and encourages others to be consummate in
release. He himself is consummate in the knowledge & vision of release and
encourages others to be consummate in the knowledge & vision of release.
“Endowed
with these five qualities, a monk practices both for his own benefit and for
that of others.
Raga-vinaya Sutta: The Subduing of Passion
translated from the Pali by
Thanissaro Bhikkhu
“Monks,
these four types of individuals are to be found existing in the world. Which
four? The one who practices for his/her own benefit but not for that of others.
The one who practices for the benefit of others but not for his/her own. The
one who practices neither for his/her own benefit nor for that of others. The
one who practices for his/her own benefit and for that of others.
“And
who is the individual who practices for his/her own benefit but not for that of
others? There is the case where a certain individual practices for the subduing
of passion within him/herself but doesn’t encourage others in the subduing of
passion; practices for the subduing of aversion within him/herself but doesn’t
encourage others in the subduing of aversion; practices for the subduing of
delusion within him/herself but doesn’t encourage others in the subduing of
delusion. Such is the individual who practices for his/her own benefit but not
for that of others.
“And
who is the individual who practices for the benefit of others but not for
his/her own? There is the case where a certain individual doesn’t practice for
the subduing of passion within him/herself but encourages others in the
subduing of passion; he/she doesn’t practice for the subduing of aversion
within him/herself but encourages others in the subduing of aversion; he/she
doesn’t practice for the subduing of delusion within him/herself but encourages
others in the subduing of delusion. Such is the individual who practices for
the benefit of others but not for his/her own.
“And
who is the individual who practices neither for his/her own benefit nor for
that of others? There is the case where a certain individual doesn’t practice
for the subduing of passion within him/herself and doesn’t encourage others in
the subduing of passion; he/she doesn’t practice for the subduing of aversion
within him/herself and doesn’t encourage others in the subduing of aversion;
he/she doesn’t practice for the subduing of delusion within him/herself and
doesn’t encourage others in the subduing of delusion. Such is the individual
who practices neither for his/her own benefit nor for that of others.
“And
who is the individual who practices for his/her own benefit and for that of
others? There is the case where a certain individual practices for the subduing
of passion within him/herself and encourages others in the subduing of passion;
practices for the subduing of aversion within him/herself and encourages others
in the subduing of aversion; practices for the subduing of delusion within
him/herself and encourages others in the subduing of delusion. Such is the
individual who practices for his/her own benefit and for that of others.
“These
are the four types of individuals to be found existing in the world.”
Sikkha Sutta: Trainings
translated from the Pali by
Thanissaro Bhikkhu
Translator’s note: This sutta is
one of a series explaining AN 4.95, which rates individuals of four
types. The lowest is the one who doesn’t practice for his own benefit or for
the benefit of others. Higher than this is the person who doesn’t practice for
his own benefit, but does practice for the benefit of others. Higher still is
the person who practices for his own benefit, but not for the benefit of
others. Highest of all is the person who practices both for his own benefit and
for the benefit of others. Thus, as explained in this sutta, it is best if you
not only follow the precepts but can also get others to follow them as well.
“Monks,
these four types of individuals are to be found
existing in the world. Which four? The one who practices for his own benefit
but not for that of others. The one who practices for the benefit of others but
not for his own. The one who practices neither for his own benefit nor for that
of others. The one who practices for his own benefit and for that of others.
“And
how is one an individual who practices for his own benefit but not for that of
others? There is the case where a certain individual himself abstains from the
taking of life but doesn’t encourage others in undertaking abstinence from the
taking of life. He himself abstains from stealing but doesn’t encourage others
in undertaking abstinence from stealing. He himself abstains from sexual
misconduct but doesn’t encourage others in undertaking abstinence from sexual
misconduct. He himself abstains from lying but doesn’t encourage others in
undertaking abstinence from lying. He himself abstains from intoxicants that
cause heedlessness but doesn’t encourage others in undertaking abstinence from
intoxicants that cause heedlessness. Such is the individual who practices for
his own benefit but not for that of others.
“And
how is one an individual who practices for the benefit of others but not for
his own? There is the case where a certain individual himself doesn’t abstain
from the taking of life but encourages others in undertaking abstinence from
the taking of life. He himself doesn’t abstain from stealing but encourages
others in undertaking abstinence from stealing. He himself doesn’t abstain from
sexual misconduct but encourages others in undertaking abstinence from sexual
misconduct. He himself doesn’t abstain from lying but encourages others in
undertaking abstinence from lying. He himself doesn’t abstain from intoxicants
that cause heedlessness but encourages others in undertaking abstinence from
intoxicants that cause heedlessness. Such is the individual who practices for
the benefit of others but not for his own.
“And
how is one an individual who practices neither for his own benefit nor for that
of others? There is the case where a certain individual himself doesn’t abstain
from the taking of life and doesn’t encourage others in undertaking abstinence
from the taking of life. He himself doesn’t abstain from stealing and doesn’t
encourage others in undertaking abstinence from stealing. He himself doesn’t
abstain from sexual misconduct and doesn’t encourage others in undertaking
abstinence from sexual misconduct. He himself doesn’t abstain from lying and
doesn’t encourage others in undertaking abstinence from lying. He himself
doesn’t abstain from intoxicants that cause heedlessness and doesn’t encourage
others in undertaking abstinence from intoxicants that cause heedlessness. Such
is the individual who practices neither for his own benefit nor for that of
others.
“And
how is one an individual who practices for his own benefit and for that of
others? There is the case where a certain individual himself abstains from the
taking of life and encourages others in undertaking abstinence from the taking
of life. He himself abstains from stealing and encourages others in undertaking
abstinence from stealing. He himself abstains from sexual misconduct and
encourages others in undertaking abstinence from sexual misconduct. He himself
abstains from lying and encourages others in undertaking abstinence from lying.
He himself abstains from intoxicants that cause heedlessness and encourages
others in undertaking abstinence from intoxicants that cause heedlessness. Such
is the individual who practices for his own benefit and for that of others.
“These
are the four types of individuals to be found existing in the world.”
LESSONS
267 278 279
Cetana Sutta: Intention
Staying
at Savatthi… [the Blessed One said,] “What one intends, what one
arranges, and what one obsesses about:[1]
This is a support for the stationing of consciousness. There being a support,
there is a landing [or: an establishing] of consciousness. When that
consciousness lands and grows, there is the production of renewed becoming in
the future. When there is the production of renewed becoming in the future,
there is future birth, aging & death, sorrow, lamentation, pain, distress,
& despair. Such is the origination of this entire mass of suffering &
stress.
“If
one doesn’t intend and doesn’t arrange, but one still obsesses [about something],
this is a support for the stationing of consciousness. There being a support,
there is a landing of consciousness. When that consciousness lands and grows,
there is the production of renewed becoming in the future. When there is the
production of renewed becoming in the future, there is future birth, aging
& death, sorrow, lamentation, pain, distress, & despair. Such [too] is
the origination of this entire mass of suffering & stress.
“But
when one doesn’t intend, arrange, or obsess [about anything], there is no
support for the stationing of consciousness. There being no support, there is
no landing of consciousness. When that consciousness doesn’t land & grow,
there is no production of renewed becoming in the future. When there is no
production of renewed becoming in the future, there is no future birth, aging
& death, sorrow, lamentation, pain, distress, or despair. Such is the
cessation of this entire mass of suffering & stress.”
278
Channa Sutta: To Channa
Translator’s note: Passages in
the Vinaya show that Ven. Channa — apparently, Prince Siddhattha’s horseman on
the night of his Great Renunciation — was proud and obdurate. After becoming a
monk, he was unwilling to accept instruction from any of the other monks. (See
the origin stories to Sanghadisesa 12 and Pacittiya 12.) DN 16 tells of how
the Buddha, on the night of his parinibbana, imposed the brahma-punishment on
him: he was to be left to his own ways without anyone to teach or correct him.
According to Cv.XI, news of this punishment so shocked Ven. Channa that he
fainted. He then went off into seclusion and practiced diligently to the point
of attaining arahantship. As Ven. Ananda later told him, his attainment
nullified the punishment. This sutta tells a different version of Channa’s
change of heart.
On one
occasion many elder monks were staying near Varanasi in
the Deer Park at Isipatana. Then in the late afternoon
Ven. Channa left his seclusion and, taking his key, went from dwelling to
dwelling, saying to the elder monks, “May the venerable elders exhort me,
may the venerable elders teach me, may the venerable elders give me a Dhamma
talk so that I might see the Dhamma.”
When this
was said, the elder monks said to Ven. Channa, “Form, friend Channa, is inconstant.
Feeling is inconstant. Perception is inconstant. Fabrications are inconstant.
Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception
is not-self. Fabrications are not-self. Consciousness is not-self. All
fabrications are inconstant. All phenomena are not-self.”
Then the
thought occurred to Ven. Channa, “I, too, think that form is inconstant,
feeling is inconstant, perception is inconstant, fabrications are inconstant,
consciousness is inconstant; form is not-self, feeling is not-self, perception
is not-self, fabrications are not-self, consciousness is not-self; all
fabrications are inconstant; all phenomena are not-self. But still my mind does
not leap up, grow confident, steadfast, & released[1] in the resolution of all fabrications, the
relinquishing of all acquisitions, the ending of craving, dispassion,
cessation, Unbinding. Instead, agitation & clinging arise, and my intellect
pulls back, thinking, ‘But who, then, is my self?’ But this thought doesn’t
occur to one who sees the Dhamma. So who might teach me the Dhamma so that I
might see the Dhamma?”
Then the
thought occurred to Ven. Channa, “This Ven. Ananda is
staying at Kosambi in Ghosita’s Park. He has been praised by the Teacher and is
esteemed by his knowledgeable fellows in the holy life. He is capable of
teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust
in him. Why don’t I go to Ven. Ananda?”
So,
setting his lodgings in order and carrying his robes & bowl, Ven. Channa
went to Kosambi to where Ven. Ananda was staying in Ghosita’s Park. On arrival,
he exchanged courteous greetings with the Ven. Ananda. After an exchange of
friendly greetings & courtesies, he sat to one side. As he was sitting
there, he [told Ven. Ananda what had happened and added], “May Ven. Ananda
exhort me, may Ven. Ananda teach me, may Ven. Ananda give me a Dhamma talk so
that I might see the Dhamma.”
“Even
this much makes me feel gratified & satisfied with Ven. Channa, that he
opens up & breaks down his stubbornness. So lend ear, friend Channa. You
are capable of understanding the Dhamma.”
Then a
sudden great rapture & joy welled up in Ven. Channa at the thought,
“So I am capable of understanding the Dhamma!”
“Face-to-face
with the Blessed One have I heard this, friend Channa. Face-to-face with him
have I learned the exhortation he gave to the bhikkhu Kaccayanagotta:[2]
‘By & large, Kaccayana, this world is supported by[3]
a polarity, that of existence & non-existence. But when one sees the
origination of the world as it actually is with right discernment,
“non-existence” with reference to the world does not occur to one.
When one sees the cessation of the world as it actually is with right
discernment, “existence” with reference to the world does not occur
to one.
“‘By
& large, Kaccayana, this world is in bondage to attachments, clingings
(sustenances), & biases. But one such as this does not get involved with or
cling to these attachments, clingings, fixations of awareness, biases, or
obsessions; nor is he resolved on “my self.” He has no uncertainty or
doubt that, when there is arising, only stress is arising; and that when there
is passing away, stress is passing away. In this, one’s knowledge is
independent of others. It is to this extent, Kaccayana, that there is right
view.
“‘”Everything
exists”: That is one extreme. “Everything doesn’t exist”: That
is a second extreme. Avoiding these two extremes, the Tathagata teaches the
Dhamma via the middle: From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness. From
consciousness as a requisite condition comes name-&-form. From
name-&-form as a requisite condition come the six sense media. From the six
sense media as a requisite condition comes contact. From contact as a requisite
condition comes feeling. From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance. From
clinging/sustenance as a requisite condition comes becoming. From becoming as a
requisite condition comes birth. From birth as a requisite condition, then
aging & death, sorrow, lamentation, pain, distress, & despair come into
play. Such is the origination of this entire mass of stress & suffering.
“‘Now
from the remainderless fading & cessation of that very ignorance comes the
cessation of fabrications. From the cessation of fabrications comes the
cessation of consciousness. From the cessation of consciousness comes the
cessation of name-&-form. From the cessation of name-&-form comes the
cessation of the six sense media. From the cessation of the six sense media
comes the cessation of contact. From the cessation of contact comes the
cessation of feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes the
cessation of becoming. From the cessation of becoming comes the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the cessation of
this entire mass of stress & suffering.’
“That’s
how it is, friend Ananda, for those who have friends in the holy life like Ven.
Ananda — sympathetic, helpful, exhorting, & teaching. Just now, for me,
listening to Ven. Ananda’s Dhamma-teaching, has the Dhamma been
penetrated.”
279
Chappana Sutta: The Six Animals
“Suppose that a man, wounded and festering, were to go
into a swampy jungle. Its sharp-bladed grasses would pierce his feet; its
thorns would scratch his festering sores. And so, from that cause, he would
experience an even greater measure of pain and unhappiness. In the same way,
there is the case where a certain monk, having gone to a village or to the
wilderness, meets up with someone who upbraids him: ‘This venerable one, acting
in this way, undertaking practices in this way, is a thorn of impurity in this
village.’ Knowing this person to be a thorn, one should understand restraint
and lack of restraint.
“And
what is lack of restraint? There is the case where a monk, seeing a form with
the eye, is obsessed with pleasing forms, is repelled by unpleasing forms, and
remains with body-mindfulness unestablished, with limited awareness. He does
not discern, as it actually is present, the awareness-release, the
discernment-release where any evil, unskillful mental qualities that have
arisen utterly cease without remainder.
“Hearing
a sound with the ear…
“Smelling
an aroma with the nose…
“Tasting
a flavor with the tongue…
“Touching
a tactile sensation with the body…
“Cognizing
an idea with the intellect, he is obsessed with pleasing ideas, is repelled by
unpleasing ideas, and remains with body-mindfulness unestablished, with limited
awareness. He does not discern, as it actually is present, the
awareness-release, the discernment-release where any evil, unskillful mental
qualities that have arisen utterly cease without remainder.
“Just
as if a person, catching six animals of different ranges, of different
habitats, were to bind them with a strong rope. Catching a snake, he would bind
it with a strong rope. Catching a crocodile… a bird… a dog… a hyena… a
monkey, he would bind it with a strong rope. Binding them all with a strong
rope, and tying a knot in the middle, he would set chase to them.
“Then
those six animals, of different ranges, of different habitats, would each pull
toward its own range & habitat. The snake would pull, thinking, ‘I’ll go
into the anthill.’ The crocodile would pull, thinking, ‘I’ll go into the
water.’ The bird would pull, thinking, ‘I’ll fly up into the air.’ The dog
would pull, thinking, ‘I’ll go into the village.’ The hyena would pull,
thinking, ‘I’ll go into the charnel ground.’ The monkey would pull, thinking,
‘I’ll go into the forest.’ And when these six animals became internally
exhausted, they would submit, they would surrender, they would come under the
sway of whichever among them was the strongest. In the same way, when a monk
whose mindfulness immersed in the body is undeveloped & unpursued, the eye
pulls toward pleasing forms, while unpleasing forms are repellent. The ear
pulls toward pleasing sounds… The nose pulls toward pleasing aromas… The
tongue pulls toward pleasing flavors… The body pulls toward pleasing tactile
sensations… The intellect pulls toward pleasing ideas, while unpleasing ideas
are repellent. This, monks, is lack of restraint.
“And what is restraint? There is the
case where a monk, seeing a form with the eye, is not obsessed with pleasing
forms, is not repelled by unpleasing forms, and remains with body-mindfulness
established, with immeasurable awareness. He discerns, as it actually is
present, the awareness-release, the discernment-release where all evil,
unskillful mental qualities that have arisen utterly cease without remainder.
“Hearing
a sound with the ear…
“Smelling
an aroma with the nose…
“Tasting
a flavor with the tongue…
“Touching
a tactile sensation with the body…
“Cognizing
an idea with the intellect, he is not obsessed with pleasing ideas, is not
repelled by unpleasing ideas, and remains with body-mindfulness established,
with immeasurable awareness. He discerns, as it actually is present, the
awareness-release, the discernment-release where all evil, unskillful mental
qualities that have arisen utterly cease without remainder.
“Just
as if a person, catching six animals of different ranges, of different
habitats, were to bind them with a strong rope. Catching a snake, he would bind
it with a strong rope. Catching a crocodile… a bird… a dog… a hyena… a
monkey, he would bind it with a strong rope. Binding them all with a strong
rope, he would tether them to a strong post or stake.[1]
“Then
those six animals, of different ranges, of different habitats, would each pull
toward its own range & habitat. The snake would pull, thinking, ‘I’ll go
into the anthill.’ The crocodile would pull, thinking, ‘I’ll go into the
water.’ The bird would pull, thinking, ‘I’ll fly up into the air.’ The dog
would pull, thinking, ‘I’ll go into the village.’ The hyena would pull,
thinking, ‘I’ll go into the charnel ground.’ The monkey would pull, thinking,
‘I’ll go into the forest.’ And when these six animals became internally
exhausted, they would stand, sit, or lie down right there next to the post or
stake. In the same way, when a monk whose mindfulness immersed in the body is
developed & pursued, the eye does not pull toward pleasing forms, and
unpleasing forms are not repellent. The ear does not pull toward pleasing
sounds… The nose does not pull toward pleasing aromas… The tongue does not
pull toward pleasing flavors… The body does not pull toward pleasing tactile
sensations… The intellect does not pull toward pleasing ideas, and unpleasing
ideas are not repellent. This, monks, is restraint.
“Thus
you should train yourselves: ‘We will develop mindfulness immersed in the body.
We will pursue it, hand it the reins and take it as a basis, give it a
grounding. We will steady it, consolidate it, and set about it properly.’
That’s how you should train yourselves.”
POLITICS is SACRED with GOOD GOVERNANCE
Ms MAYAWATI JI’s HIGHLY PROMISING AND THE BEST GOVERNANCE CONTINUED
Four years in office:Chief Minister Mayawati inspects foundation stones
that she “dedicated” to the people of UP on Friday for new projects
worth Rs.2,000 crores on completion of her four years in office in
Lucknow.– PHOTO: Subir Roy
Mayawati to strike while
the iron is hot
Chief Minister of Uttar
Pradesh Mayawati, who is also the national president of the Bahujan Samaj
Party, will be visiting Karnataka on June 5 to participate in a convention of
State, district and taluk-level party presidents to guide them towards a better
performance of the party in the next Assembly elections here.
State president of BSP
Marasandra Muniyappa told presspersons that Ms. Mayawati would address the
convention of party functionaries at Gayatri Vihar in the Bangalore Palace.
There will be a major political churning in State politics and many prominent
leaders are likely to join the BSP.
‘Fed up’
“People are fed up with
the maladministration of the Bharatiya Janata Party and the ineffective
Opposition parties. They are looking for an alternative political force to
change the system,” he claimed.
Accusing the BJP of
cheating the people in the name of development, he said development was the
first casualty under the present Government and people, especially the
depressed class, was facing serious insecurity. The Opposition parties have
been unsuccessful in opposing the misdeeds of the governing party, he said.
Corruption is antithesis to the rule of law and good governance.
It has nullified the benefits of development,
BJP government in Karnataka is cheating
people in the name of development.
nothing for the people of this state.
Hon’ble Chief
Minister, Uttar Pradesh
Ms. Mayawati Ji
Led Government’s
four-year term
Has been very
promising
And the best in the
sphere of
“Law & Order and
Crime Control”
Besides
“Development and Public
Welfare”
Important and Historic Steps
pertaining to Development and Public Welfare
·
Hon’ble
Ms. Mayawati Ji-led government formed on 13 May, 2007 in Uttar
Pradesh, after its four-year term, has kindled a new ray of
“bright” future
Among the general public in the State, especially the SC/STs,
backwards,
religious minorities and upper-caste poor in respect of law and
order and
crime control together with development and public welfare
activities.
·
This
very government, by pursuing the path shown by great saints, gurus
and seers born in backward classes, especially Mahtma Jotiba
Phule, Chhatrapati Shahuji Maharaj, Shri Narayana Guru, Baba Saheb
Dr. Bhimrao Ambedkar and Manyawar Shri Kanshiram Ji in development
and public welfare activities with government following the
policy of
“Sarvajan Hitay – Sarvajan Sukhay”.
·
Besides,
to honour these backward-born great “Saints, Gurus and Seers”,
Various magnificent spots, memorials, museums, parks, etc have
been
Constructed in the state, on which the total budgeted government
amount
Spent is even less than 1%; the remaining funds having spent on
law
And order, crime control, development and public welfare
activities.
·
In the
last four years, the central government did not release on time its
Share payable to the state totalling Rs. 21,385 crore. If this
amount had
Been paid by the centre in time, achievements of the state
government
Could have been far far better.
·
Not
only this, the “special
economic package’ of Rs.
80,000 crore
Sought from the central government for the total development of
the state,
Especially Bundelkhand and Poorvanchal in view of the poor and
pitiable
Economic conditions inherited from the previous governments, no
money
Was received from the central government at all.
·
Thereafter,
under government’s new development strategy several
Major projects /schemes on the PPP-model, like the Ganga Express-way,
Yamuna Express-way and Upper Ganga canal were prepared to spur
Development in the state in which no central investments were
involved
Except a departmental ‘no objection ‘ from them; the centre,
however, did
Not cooperate even in this matter.
·
And
yet, with “ correct
mobilization of resources and improved financial
Management” the
state government generated an atmosphere of
·
Development,
notable achievements of which are enumerated below.
NOTE-1-Since the formation, in 1995 of the first government of
Hon’ble Chief
Minister Ms. Mayawati Ji in Uttar Pradesh, its priority has been the
total
Development of the poor and the backward SC/ST, other backward
classes,
Religious minorities and disables persons-who had remained neglected
for
Centuries and during earlier governments. By separately creating
Uttar
Pradesh Welfare Department and other ministries, there has been
Considerable improvements in their condition at every level and
every sphere.
1. This government in the last four years has
undertaken several activities at
a total cost of Rs. 37,000 crore (Rs. 36,795 crore), outlay of
21.21
and 100% expenditure on the development of “SC/ST” under special
component plan which are chiefly – increase in the rate of post
matric for
(Scheduled Castes), eligibility level of income increased from
1lakh to
Rs.2 lakh,, scholarships fora all students (girls and boys) from
class 1 to 8,
establishment of ‘bhagidari bhavan’ at Lucknow and Agra,
including
Training institutes at Aligarh and Rae Bareli to coach SC/ST
youth for
recruitment to high-level services like I.A.S and P.C.S;
recruitment in
Government posts through a drive to clear the backlog; for the
first time
Reservation in contracts upto Rs.25 lakh for SC/ST, so far,
contracts worth
Rs.1,623 crore allotted; about 4 lakh S/C families allotted more
Than 3,500 hectares of land.; 16 Mahamaya Polytechnics for
Information
Technology set up for these categories of students;
regularisation of
Landless SC/ST people in possession of gram sabah land
upto13May,
2007; formal right of
possession letters (pattas) awarded to 9,431
Persons; about 3000 genuine lease-holders benefited by removing
illegal
Usurpers from their land; creation of employment totalling 5,945
lakh man-
Days for men and 2,089 lakh for women belonging to SC/ST classes
Created in rural areas; about 8 lakh S/C families benefited by
writing-off
Debts amounting to Rs.120.28 crore of Uttar Pradesh SC/ST
Development Corporation; electrification on large-scale of SC/ST
bustees
/majras and appointment of 23% from these classes only of SOs in
police
Stations; provision of reservation also in state
government-aided priveta
Enterprises; allotment of more than 4,000 fair price shops;
together with
The establishment of a Rs.100 crore “leather park and shoe mandi”: in
Agra, exemption from VAT of Agra Footwear Industry.
2. “Other Backward Classes” – in the last four years 2 lakh landless
people
allotted lease of about 50,000 hectares of agricultural land;
effective
implementation of 27% reservation for OBSc in the allotment of
fair price
shops in the urban and rural areas under the public distribution
system;
computerisation of the entire procedure of scholarship unders
the
backward classes Welfare department; more than 50 lakh students
(girls
and boys) benefites by scholarships under the scheme of aid to
the poor
families of backward classes on account of marriage and illness
about
Rs.50 crore spent every year; apart from increasing the “creamy layer”
annual income limit of these classes from Rs.3 lakh Rs.5lakh,
about
Rs.250 crore spent to reimburse the admission fees of students
studying
in post matric classes
3. In the matter of Religious Minorities especially the Muslim
community,
mention may be made of the establishment of Manyawar Shri
Kanshiram
Ji Urdu, Arabic-Persian University; inclusion of 10 new
Arabic-Persian
Madrasas in the grant-in-aid list; as much as 486.73 crore
approx, on
account of scholarships to 1,28,35,824 minority students (girls
and boys);
elegibilty income limit for scholarships increased to Rs.1 lakh
in respect of
minority students; grant of Rs. 3,745 lakh for the marriage of
37,445
daughters from minority BPL families; reimbursement of fees
amounting
to Rs.2,049 lakh of 49,166 post matric students; construction of
well-
equipped “Haj
Houses” at
Ghaziabad and Lucknow for the convenience of
the Hajis; “direct Haj
flight” from Varanasi to Jeddah;
abolition of the
pre-condition of police verification in the appointment of “Mutawallis”;
arrangement of advance coaching to prepare for competitive
recruitment
examinations; the amount of grant for Uttar Pradesh Urdu Academy
more
than doubled to Rs.3 crore; establishment of 58 government secondary
schools in
minority-dominated areas of 22 selected districts as well as
formation of a commission to provide the atatus of minority
institution to
‘taleemi idaar’ (educational institutions) besides, the
distribution of
Manyawar Shri Kanshiram Ji Handloom Weavers awards.
4. “Disabled” – establishment of ‘Uttar Pradeesh Dr. Shakuntala Misra
Rehabilation University’ at a cost of Rs.400 crore to provide quality
education to the differently-abled students; with 1% reservation
for the
visually impaired and 2% other disabled, so far, 677 and
1320fair shops
allotted, respectively; disabled pension rate increased to
Rs.300 per
month from Rs.150- the total number of disabled pensioners
during
2009-10 increased to 708077.
5. Several welfare schemes implemented for
Sarv-Samaj “women” also,
notable being amendment of the zamindari kanoon to ensure
equitable
share of women in patriarchal landed property; the amount of
dole for
destitute women increased to Rs.300 per month from Rs.150 apart
from
construction of shelter homes etc for them in Mathurs and
Vrindavan;
“alertness and sensitivity” on the part of government has resulted in
Considerable “decline” of criminal cases against “women”.
NOTE-II- In addition, many significant and historic steps wre taken
for the
Uplift of the poor and the helpless belonging to sarv-samaj besides,
Farmers, labourers, lawyers, employees, traders and people engaged
in
Other professions, with all government departments also contributing
to the
Development of the people of the state viz.:
1. Uttar Pradesh Mukhyamantri Mahamaya Gharib
Arthik Madad Yojna
benefits about 31 lakh families in Uttar Pradeshwhich have not been able to
avail of the benefits of the BPL list or antyodaya, by providing an assistance
of Rs.400 per month.
2. Savitribai Phule Shiksha Madad Yojna benefitted a total of 6,86,953 girl
students, so far, with Rs.15,000 and a bicycle given to class 10 students and
an additional assistance of Rs.10,000 on promotion to class 12.
3. Mahamaya Gharib Balika Ashirwad Yojna provides for Rs.1lakh to be given to the
girl child immediately on birth, which has benefitted about 3,25,000 girl
children.
4. Dr. Ambedkar Gram Sabha Samagra Vikas Yojna benefitted abount 5,598 gram
sabhas.
5. Manyawar Shri Kanshiram Ji Sheri Gharib Awas
Yojna provides for free
housing facilities, benefiting about 1lakh families.
6. Sarvjan Hitay Gharib Awas (Slum Area) Maliqana
Haq Yojna
benefited about 7,232 families.
7. BPL card-holders of Sarv-samaj and
beneficiaries of Mahamaya Gharib Arthik Madad Yojna being provided free of charge legal aid
by government lawyers to plead their cases in courts.
8. Under Manyawar Shri Kanshiram Ji Sheri SC/ST Bssti Samagra Vikas Yojna, 250 bustees selected for development.
9. Lease-hold of 55,000 hectares of
agricultural land for about 2.5 lakh poor and unemployed landless people.
10. About “3.5 lakh families” allotted
residential plots measuring 3,500 hectares.
11. Allotment of 30,000 hectares of land to
about 36,000 agriculturists.
12. 16,000 sites allotted to 19,000 people
engaged in the pottery craft.
13. Allotment of 12,000 hectares of land for
free plantation to 42,000 farmers.
14. Insurance provided to 18,67,835 heads of
families under the General Public Insurance Scheme.
15. Under the enforced Uttar Oradesh Janhit Guarantee Quanoon 13 essential services relating to
revenue, urban development, medical and food and supply guaranteed within a
specified time limit.
16. Brilliant BPL students (girls and boys) of
the newly established Gautam Buddha University belonging to sarv-samaj sent to
Europe for higher studies on state expenses.
17. The maximum sickness allowance increased
from Rs.2,000 to 5,000 in the case of S/S and those eligible from the general
category.
18. The amount of grant-in-aid doubled in the
event of marriage/sickness in Bundelkhand.
19. As many as 897 child development projects
onder operation.
20. Daily wages of “labourers/wage earners” of unorganised sector increased to Rs.100
from Rs.58.
21. More than 18 lakh government employees in
the state provided benefit of the sixth pay commission, causing an additional
financial burden of Rs.21,000 crore.
22. As many as 35,000 daily wage employees,
appointed till 29 June, 1991 regularised.
23. Generation of 10,586 lakh man days in the
rural areas at a cost of Rs. 16,995 crore.
24. Self-employment made available to 13.58
lakh families with a grant of Rs.800 crore.
25. Recruitment of 1.9 lakh ‘safai-workers
(Aroghya Rakshaks)” in the state in one go besides, 88,000 primary school
teachers, 5,000 Urdu teachers and massive recruitment in other departments
together with employment opportunities provided to “lakhs” of people in non-governmental sectors as well.
26. Infrastructural Development: construction of 165 Km long, 6-lane
Yamuna express-way at a cost of Rs. 9,935 crore between Noida and Agra.
27. Rs.30,000
crore –construction project of 1,047 Km long, 8-lane entry controlled
express-way from Greater Noida to Ballia.
28. Costing Rs. 8,911 crore, 148-km long
Sanauta-Purkazi Express-way project along the upper Ganga canal bank.
29. In the Taj city, Agra, construction of a
20.5 km long 6-lane ring road at a cost of Rs.1,100 crore.
30. Delhi-Noida-Greater Noida Metro Rail Link,
first phase, from Delhi to Noida completed.
31. PPP process activated to establish ab
international airport at Kushinagar for the development of Buddhist circuit.
32. Energy development; with an amount of Rs. 28,796 crore
incurred by the government led by the Hon’ble Chief Minister Ms. Mayawati Ji, a
“new trust” born among the general public to meet
its electricity needs, during its four-year term,; the government seriously
engaged at the ground level about its promise to offer 24-hourelectricity by
2014, Begining of about 30,000 MW new projects. Investment of Rs. 1,20,000
crore. In the field of transmission, thye largest ever investment of Rs.10,000
crore through PPP in the country.
33. Road construction – construction/reconstruction of more than
50,000 km long roads with an expenditure of about Rs.9000 crore.
34. About 13,000 km long CC roads and KC
drains constructed in 5,480 gram sabhas/villages at a cost of Rs. 3,569 crore.
35. Construction of 319 bridges at a cost of
Rs.1,369 crore as well as 16 over-bridges, entailinf an expenditure of Rs.363
crore.
36. Irrigation – Strengthening of irrigation works/activities at a cost of
Rs.22,097 crore.
37. Additional irrigation capacity of about 1.5
lakh hectares generated with the construction of 2,975 tube wells.
38. Tail-feeding of more than 9,000 canals ensured.
39. Irrigation arrangement of 32 lakh hectares
of land.
40. Agriculture and Allied services – about Rs. 19,50 crore spent in the last
four years.
41. Drive to bouble the income of the farmers.
42. Weather-based crop insurance scheme
started.
43. Rain water storage project in Bundelkhand.
44. Unprecedented increase in sugarcane price
(SAP).
45. Uttar Pradesh tops the country in milk
production.
46. Dr.Ambedkar Agricultural Improvement
Scheme of feeder separation for uninterrupted power supply to farmers.
47. Establishment of new agricultural
university in Banda.
48. Education and Sports Development – about 65,000 crore (Rs.64,997 Crore) were
spent on account of education in the last four years.
49. As many as 12,160 new senior primary
schools and 4,654 new primary schools established
50. 13 private universities established.
51. Manyawar Shri Kanshiram Ji Research Chair
established in 6 universities.
52. As many as 41 new government
polytechnics set up.
53. In Gautambuddha Nagar, a second technical
university established under the name of Mahamaya Technical University.
54. Commencement of ‘Manyawar Shri Kanshiram
Ji Kala Samman Puraskar’ and Sant Ravidas Kala Samman Puraskar’.
55. Medical and Health services – About 22,000 crore (Rs 22,190 crore) spent
in the last four years.
56. Decision to operate medical colleges in
Kannauj, Jalaun and Saharanpur districts as wellas a para-medical college in
Jhansi.
57. Decision to open state of the art super
specialty 500-bed hospital with participation of private sector, costing around
140-150 crore each in Lucknow, Agra, Jalaun, Bijnur, Azamgarh, Ambedkar Nagar.
And Saharanpur.
58. For the first time in the country a
separate unani directorate established by Uttar Pradesh.
59. Urban Development – About Rs.13,156 crore spent on account of
housing and urban development as wellas Rs. 4,090 crore spent on hygene and
cleanliness schemes.
60. Projects worth about Rs.8,000 crore
completed in Kanpur, Lucknow, Agra, Varanasi, Meerut, Allahabad and Mathura on
development of urban infrastructural facilities and providing housing to the
poor besides, fulfilling their basic needs.
61. Provision of about Rs.1,000 crore for
drinking water projects in 7 metropolitan towns. Completion of projects of
Rs.400 crore in other 37 towns and plying of 1,310 modern buses started.
62. Implementation of solid waste management
schemes in 26 cities.
In additionto the above, the government has, through other
departments , taken several important and notable decisions, a detailed account
of which is given in a government published listing its achievements of four
years.
In order to see for herself the ground reality of the activities
stated in the booklet, the Hon’ble Chief Minister, Ms Mayawati Ji, from 1st
February, 2011 to 2nd March 2011 i.e., for full one month, made
surprise inspections to take stock of law and order situation and creime
control in all the 72 districts, together with development and public welfare
activities, with strict action taken against authorities, if anything wanting
was detected. Necessary directions and guidance for improvement were also
given.
In a nutshell, the four years of the Uttar Pradesh Chief
Minister Hon’ble Ms Mayawati Ji led government has been “ highly promising and the best” in the area of “development and public welfare”.
Every policy of Uttar Pradesh
Govt. is based on ‘Sarvajan
Hitay – Sarvajan Sukhay’
Important and Historic Initiative for Law
& Order and Crime Control
1. Since the formation of the present
government in Uttar Pradesh, on 13 May, 2007 till date, an Unprecedented
environment of “peace and order and communal harmony, free from injustice,
crime and fear” has been created by giving “top priority” to “law-order and
crime control” for which several important decisions had to be taken with iron
resolve at the different levels e.g:
2. Rigorous and effective action taken
against more than 1 lakh known notorious criminals/Mafiosi.
3. 1.707 notorious criminals detained under
the most stringent “National Security Act (NSA)”.
4. Strict action taken under th “Gangster
Act” against about 40,000 professional offenders.
5. A total of 8.013 notorious delequents,
carrying reward on their heads, were arrested, including those “carrying on the
head a reward” upto Rs.5 lakh.
6. Another 374 notorious criminals carrying
reward, between Rs.50,000 – Rs. 5,00,000 were “killed” by the police in self
defence.
7. Also, thousands of anti-social elements/goondas
and white-collar criminals were sent to their right place i.e. behind the bars
in the “jail”.
8. For the first in the state, action was
also taken against “ influencial people and those occupying high positions”
found guilty of breaching the law, establishing the motto “all wequal before
the law” under which several ministers, ex-ministers, MPs and legislators were
proceeded against leagally with due strictness.
9. “Historic action” continues, without let
or hinderance, against arrant criminals and Mafiosi to “confisticat their
ill-gotten wealth” in order to break the economic backbone. Property worth more
than Rs. 443 crore forfeited so far.
10. Elimination of fierce dacoits – synonymous
of terror, Rs. 5 lakh rewardee bandit chief Shivakumar alias Dadua, Ambika
Patel i.e. Thokia, Mussafir Yadav, carrying a reward of Rs.2lakh from Bihar
atate and Santosh alias Kittu Gupta with a reward of Rs. 1.5 lakh besides,
several other offenders carrying rewards between Rs. 1 lakh and Rs. 50,000 were
killed by police in encounters inself-defence.
11. In the terrorist attack on CRPF group
centre at Rampur by 4 terrorists of HUJI – Harqat UI Jehad Al Islami as wellas
an active member of Khalistan Zindabad Force (KZF) together with ISI agents
were also apprehended.
12. Noor Baksh, a shooter belonging to the
gang of international criminal, Dawood Ibrahim was shot daed while trying to
escape from police custody.
13. To secure justice to prosecuted people
under the previous government, 10,000 cases filed through a “special campaign”
and action taken against 31,136 persons. “Legal” action also initiated against
those trying to register “fake” reports.
14. The area of ‘jungle raj’, goonda tax,
‘mafia rule’ and ‘anarchy’ inherited in legacy, ends, entirely due to the
“missionary and struggling” efforts of Hon’ble Chief Ninister Ms. Mayawati JI.
People, coming out of the suffocating “jungle raj”, breathing in, today, the
wiff of fresh air of the “rule of law by law”.
15. The result of such strict action was that
an environment of “ communal harmony” continued to exist and no untoward
incident occurred in the whole of the state, in light of the court decision on
the very sensitive Ram Janmbhoomi/Babri Masjid “case”. The peaceful conditions
prevailed in Uttar Pradesh, there was calm and quiet in other states of the
country as well.
16. So also Common Wealth Games 2010,
three-tier panchayat elections, Mahakumbh fair, Haridwar-2010, Allahabad Magh
Mela-2011 passed off peacefully. Lok Sabha-2009 general elections were also
conducted without violence, with peace and impartiality.
17. In order to ensure “justice” to the
general public and create “trust” towards the law and order system in them,
strict instructions issued to record the First Information Report (FIR) in the
thanas from victimized persons without the slightest difficulties.
18. Instructions to all district, division and
tehsil level authorities to be available to the people, as a must in their
offices from 10 to 12 in thye morning.
19. Observance of “thana divwas” on every 1st
and 3rd Saturdsy of the month with the object of taking effective
action against victimization of poor people of the sarv-samaj.
20. As a result of these special efforts made
by the government, remarkable “decline“ in the rate of all kinds of crime
against “SC/ST” in the state. Eqally notable has been the percentage of
disposal of crime enquiries which stands at 92.
21. Appointment of a special public
prosecutor” for prosecution of cases under the SC/ST Prevention of Atrocities
Act.
22. “Considerable reduction” in incidence of
all crimes against “women” in the state.
23. The percentage of action was 94.1, last
year against those accused of crime against “women” and 91.9 of cases disposed
of, which is a “record” in itself. Consequently, the rate of crime against
women in Uttar Pradesh is much less than even the national average.
24. The effort to secure “justice” in every
matter and at every level to every
segment of the society and the sarv-samaj, the poor people, farmers, labourers,
businessmen, lawyers, service-class and non-service-class people as also students
in accordance with the policy of “Sarvajan Hitay Sarvajan Sukhay”.
25. Together with the arrest of more than two
dozen hard core naxalites, a strategy of
“tatal development (samagra vikas)” in identified areas adopted in order
to deal with the “naxal” problem so that a feeling of trust towards the
administration in kindled in the public psyche in the affected areas and they
do not go astray. Efforts to provide the various basic amenities under Dr.
Ambedkar gram sabha yojns to the 423 naxal affected villages.
26. Many important and historic decisions
taken to establish “rule of the law by law” in the state in order to “modernize and strengthen to make
the police administration alert and vigilant”.
27. More than double the increase in police
budget with about Rs. 7,740 crore sanctioned. For the first time in Uttar
Pradesh a service manual for different sections of the police force
promulgated.
28. Formation of “Uttar Pradesh Police
Recruitment Board” for transparency in view of complaints of corruption in
police recruitment.
29. In a “historic” decision about 2.04 lakh
new posts for policemen created, in one stroke. Already 35,000 constables
selected in a transparent procedure – a step which has been praised at the
national also.
30. Constitution of two new zones Viz.
“Poorvanchal and western Uttar Pradesh” to further strengthen the “Special Task
Force (STF)”.
31. “National Capital Police Zone” formed for
effective control over law and order and crime control in western Uttar
Pradesh.
32. Establishment of “women police stations
(mahila Thana)” in all districts together with “mahila helpline”, “family
planning Centre” and “mahila sahayta prakoshtha” at the state level.
33. “Anti-Terrorist Squad (ATS)” set up in
November, 2007 itself.
34. “SIT” constituted to investigate serious
economic offences.
35. For proper security and up keep of the
newly constructed sites/memorials etc
formation of “Uttar Pradesh Police Special Zone Security Battalian” under which
1,233 new posts created.
36. “state level committee constituted” inder
the chairmanship of Director General, police to prevent circulation of
“counterfeit / fake currency notes”.
37. Sevearl proposals for necessary
cooperation pending with the centre about inclusion of naxal-affected districts
into “focus” districts under the “integrated development plan” for development
of the local surroundings and modernization of the police.
Apart from these, many more important steps were taken, a
detailed account of which is given in a booklet published by the government,
highlighting its achievements during the last four years.
In brief, to get the correct feel of ground realities, the
Hon’ble Chief minisre Ms. Mayawati Ji herself made surprise inspections of
“Law-order and crime control:, for one full month i.e. from 1 February – 2
March, 2011, visiting police stations in all the 72 districts in the state,
taking strong action against authorities found wanting in performance and
issuing guidelines for improvement.
Every policy of Uttar
Pradesh Govt. is based on ‘Sarvajan Hitay – Sarvajan Sukhay’