12/31/11
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01 01 2012 LESSON 481
MAY YOU BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
Dhammapada Verse 20 Practice Ensures Fulfilment This was said by the Blessed One, said by the Arahant, so I have heard: “There are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings.”< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
FREE ONLINE eNΔlandΔ Research & Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER through Through http://sarvajan.ambedkar.org
THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON 481
Practice a Sutta a Day Keeps Dukkha Away
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Verse 20. Practice Ensures Fulfilment
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
Explanation:
A true seeker of truth through he may speak only little of the Buddha’s
word. He may not be able to recite extensively from religious texts.
But, if he belongs to the teaching of the Buddha assiduously, lives in
accordance with the teaching of the Buddha, if he has got rid of
passion, ill-will and delusion, he has well penetrated experience and is
free from clinging to worldly things, he is a partaker of the life of a
renunciate.
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Β§ 52. {Iti 3.3; Iti 46}
This was said by the Blessed One, said by the Arahant, so I have heard:
“There are these three feelings. Which three? A feeling of pleasure, a
feeling of pain, a feeling of neither pleasure nor pain. These are the
three feelings.”
Centered,
mindful, alert, the Awakened One’s disciple discerns feelings, how
feelings come into play, where they cease, & the path to their
ending. With the ending of feelings, a monk free of want is totally unbound.
01-01-2012
Delhi is next, says Mayawati
The seal of Nalanda University set in terracotta on display in the ASI Museum in Nalanda
Wide view of the other (back) side of Sariputtaβs Stupa.
As they stood, before the Nalanda University was excavated.
The Sariputta Stupa
Back side view of Sariputta Stupa
Front view of Sariputta Stupa
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Approaching the ruins β
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Monastery #4 β
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View from the upper floor
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Steps and passages (more)
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Well inside monastery #4
Monastery #4 entrance (more)
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Monksβ rooms
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Shrine across Monastery #4
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A monkβs room from above
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Passageway (more)
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Wood fired ovens
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Bathroom with drains
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Catwalk between
Monasteries #1 and #4
One monk per room,
up to 40 rooms per floor
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View of Temple #3 from
Monastery #1
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Monastery #1 courtyard
and grain storage (left)
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Temple #12 (more) β
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Temple #12 steps etc.
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Brickwork sample
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View from temple #12
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Monastery #8 (more) β
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Monastery #9 β
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Octagonal well
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Podium in Monastery #9
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Former monksβ quarters
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University corridor (1, 2)
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Area near Monastery #4
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Temple #13
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Temple #2 β
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Stone base, brick top
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Musician woman
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Amorous couple
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Musicians
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Amorous couple
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Amorous couple
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Warrior with sword
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Half-human musician
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Path leading to the ruins
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Bodhi trees in the park
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ASI museum at Nalanda
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Nalanda Overview
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. . .
Nalanda University Ancient Ruins, Bihar
10 12 2011 462 LESSON Samiddhi Sutta- One should do no evil by one’s speech, Not
anywhere, by body or in thought, Leave desires, be mindful and aware, Thus
avoiding pain that’s purposeless -FREE ONLINE eNΔlandΔ Research and Practice
UNIVERSITY & BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org
FREE ONLINE CONCENTRATION PRACTICE INSTITUTE FOR
STUDENTS(FOCPIS)-
The Narratives for the Levels of
Departmental Curricula- Course Descriptions-
THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON 462
Practice a Sutta a Day Keeps Dukkha
Away
Please SMS this message to your friends to acquire the MASTER KEY
Mayawati an Untouchable (SC)
will be the next PM of PraBuddha Bharath because of economic uncertaninity as per
investors here & UK
SN 1.20
PTS: S i 8
CDB i 97
Samiddhi Sutta:
Samiddhi
translated from the
Pali by
Maurice O’Connell
Walshe
Β© 2007β2011
Alternate translation: Thanissaro
The Pali title of this
sutta is based on the PTS (Feer) edition.
Thus have I heard. At one time the Blessed One was staying at
Raajagaha in the Tapodaa Park. Now the Venerable Samiddhi, as dawn approached,
arose and went to the Hot Springs[1]
to bathe. Having bathed, he came out of the Hot Springs and stood, clad in a
single garment, drying his limbs. Then a certain she-deva,[2]
as the night was passing away, lighting up the entire Hot Springs lake with her
effulgent beauty, approached the Venerable Samiddhi and, hovering in the air,
addressed him thus in verse:
Having had no sport,
monk seeking alms,[3]
Having none today, just seeking alms, Why not get your fill, monk, then seek
alms, Lest your fleeting hour should slip away?[4]
[Samiddhi replied:]
“Hour” you
say, but I know not the hour. Hidden is my hour, and not revealed: Therefore,
self-restrained, I just seek alms, Lest my fleeting hour should slip away.[5]
Then the she-deva came down to earth and said to Samiddhi:
“You are young, bhikkhu, to have left the world, black-haired, with the
bloom of youth. In your youthful prime you do not enjoy the pleasures of the
senses. Get your fill, bhikkhu, of human pleasures. Don’t reject the present
moment to pursue what time will bring.”[6]
“I, friend, do not reject the present moment to pursue what
time will bring. I reject what time will bring to pursue the present moment.
Time’s pleasures, friend, as the Blessed One has said, are fraught with pain,
fraught with tribulation, leading to greater danger. This Dhamma is
here-present, out of time, inviting inspection, leading onward, to be realized
by the wise each for himself.”[7]
“In what way, bhikkhu, has the Blessed One said that time’s
pleasures are fraught with pain, fraught with tribulation and leading to
greater danger? In what way is this Dhamma here-present, out of time, inviting
inspection, leading onward, to be realized by the wise each for himself?”
“I, friend, am fresh, having not long left the world, a
newcomer. I am not able to explain in detail this Dhamma and discipline. But
the Blessed One, the Arahant, the Fully Self-Enlightened One is staying at
Raajagaha in the Tapodaa Park. Go to the Blessed One and ask him about the
matter. Then bear in the mind the explanation he gives to you.”
“It is not easy for us, bhikkhu, to approach the Blessed One.
He is surrounded by other devas of great power. If you, bhikkhu, will approach
the Blessed One and ask him about the matter, then perhaps we can come to hear
the teaching.”
“Very well, friend,” the Venerable Samiddhi replied to
her, and he went to the Blessed One, made his obeisance and sat down to one
side.
[He then told the whole story in identical words to the
Buddha.]
“If, Lord, that deva was telling the truth, she is right
here, not far away.”
When he had said this, the deva said to the Venerable Samiddhi:
“Ask him, bhikkhu, ask him! I’ve managed to get here!”
Then the Blessed One addressed the deva in verse:
Those who go by names,
who go by concepts, Making their abode in names and concepts, Failing to
discern the naming-process, These are subject to the reign of death, He who has
discerned the naming-process Does not suppose that one who names exists. No
such case exists for him in truth, Whereby one could say: “He’s this or
that”[8]
If you know what this means,[9]
tell me, fairy.[10]
“Lord, I do not fully grasp the meaning of what Your
Blessedness has expressed in brief. It would be well for me, Lord, if your
Blessedness would explain in full what has been expressed in brief, that I may
know its meaning.”
[The Blessed One said:]
“Equal I am, or
better, of less degree”: All such idle fancies lead to strife, Who’s
unmoved by all these three conceits Such vain distinctions leaves unmade.[11]
If you know what this means, tell me, fairy.
“Lord, neither do I full grasp the meaning of this which
Your Blessedness has expressed in brief. It would be well for me, Lord, if Your
Blessedness would explain in full what has been explained in brief, that I may
know its meaning.”
[The Blessed One said:]
Who labels not, and
holds no vain conceits, Has cut off craving here for name-and-form[12]
Free from bonds and pain, with no desires, Vainly seeking, none will find that
man, Neither gods nor men, on earth, above, Not in heaven, nor in any sphere.[13]
If you know what this means, tell me, fairy. If you know what this means, tell
me, fairy.
“Lord, the meaning of what Your Blessedness has expressed
in brief I understand in full like this:
One should do no evil
by one’s speech, Not anywhere, by body or in thought, Leave desires, be mindful
and aware, Thus avoiding pain that’s purposeless.”[14]
Notes
1.
This is the meaning of Tapodaa. Cf. place-names such as Teplaa,
Teplice in Czecho-Slovakia, all associated with hot springs.
2.
Strictly speaking, “she-deva” is ungrammatical, since
deva (Wheel 318, n.1) is masculine (the fem. devii usually means
“queen.” In all of these little stories the Pali text has the
abstract noun devataa which, like our “deity,” covers both
sexes. It is clear from the context as well as the pronouns used later in some
(but not all) manuscripts that this one is female. In its anglicized form,
“deva” can perhaps legitimately be taken to denote either sex.
3.
In Pali there is an untranslatable play here on the two meanings
of bhutvaa, “having eaten,” and “having enjoyed
oneself.” Such puns and similar ambiguities are not infrequent in the
texts, and are often difficult to bring out in translation.
4.
As will be seen, the devas, (none of whom, of course, are
enlightened) are at various stages of spiritual development. This one is
clearly not very advanced!
5.
The hour Samiddhi means is that of his death.
6.
Kaalika:
“concerned with time” (”time-ish”: Mrs. Rhys Davids). The
deva probably means “there is time for all that as you are young,”
but the word is no doubt introduced together with sandi.t.thika (here
rendered “the present moment”) to enable Samiddhi to quote the
standard formula on the Dhamma (n. 7).
7.
Sandi.t.thiko akaaliko ehipassiko opanayiko paccata.m veditabbo
viΓ±Γ±uuhi. Sandi.t.thiko lit
means “visible” but has the sense of “present, at the present
time, in this life”; akaaliko “timeless” can mean both
“immediate” and “not involving time, outside of time,” ehi-passiko
= “come-and-see-ish”; opanayiko (from upa-neti
“leads towards”) means “leading to the goal.” The Dhamma as
Truth can only be realized individually by insight.
8.
Mrs Rhys Davids says “The Buddha rebukes the fairy [see
below, n. 10] for her
suggestive ambiguities.” But the real ambiguity lies deeper than such
frivolity, being concerned with the difference between conventional truth (sammuti-sacca)
which takes beings, etc., as being real, and the ultimate truth (paramattha-sacca)
which does not (see also SN 1.25, The
Arahant).
9.
Sace vijaanaasi: Mrs. Rhys Davids renders “If thou knowest [such a
man].” But the clear meaning is “if you can grasp this distinction,”
which is how the she-deva takes it, admitting that she cannot.
10.
“Fairy”: yakkhii, a female yakkha. These
(Sanskrit yak.sa) are somewhat ambiguous creatures, sometimes helpful,
sometimes harmful to man, though later they are thought of as demons (see PED).
There is doubtless an implied rebuke in the Buddha’s choice of this form of
address. “Fairy” (also an ambivalent expression) is probably the best
word here (as used by Mrs. Rhys Davids).
11.
The three forms of conceit (maana) are to think one is
equal to, less than, or better than another. All three are due to the
ego-illusion (see SN 22.49).
12.
Naama-ruupa.
13.
He has passed into Nibbaana, and therefore cannot be found
anywhere.
14.
She has, according to SA, rightly discerned the Middle Way
between self-indulgence and self-torture. In fact, it looks as if her
understanding is still somewhat limited: she has, however, grasped the fact
that she was indulging in wrong speech at the ethical, if not the ontological
level referred to by the Buddha, and she has also understood that one should
“leave desires.” If she has been cured of her frivolity, that at
least is a good start!
This body not “mine”, not “me” and not “myself”…
Figure 1
Figure 2
POLITICS is SACRED with Highly
performing best and meritorious governance of Ms Mayawati
Mayawati will be the next PM
of PraBuddha Bharath
The Lok Sabha
election is on the way. Predictions on the hot topic - who will be the next
Prime Minister of PraBuddha Bharath?
- The assertion is that a Scheduled
Caste (Untouchable) will soon replace Prime Minister Dr Manmohan Singh.
- There is a lot of economic uncertainty
in the Country as crucial decisions are not being taken.
- Even Countryβs investors are now
talking of country hedging.
Citing the
report, many started speculating that Mayawati also can be the next Prime
Minister as the report mentioned about a Untouchable (Scheduled Caste)
Here it can be recalled that the BSP leader and the Chief
Minister of Uttar Pradesh always has been noticed of using her Sarvajan Hithay
Sarvajan Sukhay i.e., the welfare and happiness of the entire people of the
Country card. The report will enhance Maywati’s dream who is looking forward to
the assembly election, 2012.
None can
stop Uttar Pradesh chief minister Mayawati from setting a record.
By the time the Uttar Pradesh Assembly elections are held
next year, the BSP boss will have scored over G.B. Pant, Kamalapati Tripathi,
Sampurnanand, Sucheta Kriplani, N.D. Tiwari, Mulayam Singh Yadav, Kalyan Singh and all the other chief ministers the
state has had since Independence.
She will be the first Uttar Pradesh chief minister to
complete five years in office ‘ that is, a full, uninterrupted term.
The country’s most populous and politically vital state
has till now not had a chief minister who served a full term.
Even Pant, a legendary figure and freedom fighter who in
1937 became chief minister of the then United Province, could not complete a
full term.
Pant, whose political skills were highly regarded by both
Mahatma Gandhi and Jawaharlal Nehru, served as chief minister four times ‘
twice before Independence and twice after.
But his stints were separated by Assembly polls and then
by his appointment as the country’s home minister in December 1954.
Sampurnanand, a teacher and a towering figure during the
freedom struggle, succeeded Pant. He served from December 1954 to December
1960, his tenure broken by the April 1957 Assembly polls.
Sampurnanand’s successor Chandra Bhan Gupta was regarded
as a politician among politicians. His uneasy ties with Indira Gandhi and
one-upmanship with Kamalapati Tripathi and Hemvati Nandan Bahuguna resulted in
political instability and the emergence of the first non-Congress government in
the heartland when Charan Singh became chief minister in 1967. Between 1962 and 1967, several
chief ministers came and went.
Gupta had several stints between December 1960 and April
1967. Kriplani, who came from a Bengali family, took over in October 1963.
Gupta was back on March 14, 1967, but couldn’t survive beyond 18 days.
Throughout
the 1970s, governments led by Charan Singh, Tribhuvan Narain Singh, H.N.
Bahuguna, N.D. Tiwari, Ram Naresh Yadav and Banarsi Das kept collapsing, paving
the way for four spells of President’s rule.
In 1980,
Sanjay Gandhi picked V.P. Singh, who moved to the Centre in 1982. Vir Bahadur
Singh ruled between September 1985 and June 1988. The state was again handed
over to Tiwari, who took up the job for the third and last time as a Congress
chief minister of undivided Uttar Pradesh.
Mulayam Singh Yadav worked out a deal with the Congress
to become chief minister in December 1989, but the June 1991 polls saw a
resurgent BJP win the elections. But December 6, 1992, marked Kalyan Singh’s
dismissal.
December 1993 saw the short-lived coming together of
Mulayam and Mayawati under a Kanshi Ram-supervised power-share formula.
The BJP’s rule between 1997 and 2002 saw Kalyan, Ram Prakash Gupta and
Rajnath Singh occupy the chair. Mulayam’s tenure between August 2003 and May
2007 provided some degree of stability.
In May 2007, Mayawati defied her critics by getting a
decisive mandate. Her paradigm-bending alchemy of Brahmin and SC/ST votes now
faces no challenge.
By victory, Mayawati will still take a trophy.
http://www.in.com/videos/watchvideo-bsp-will-return-to-power-in-up-mayawati-10275291.html?utm_source=ConnectMailAlert
Video on
BSP will return to power in UP: Mayawati says
Opposition is scared of BSP. Youraj came running to UP leaving the Parliament
in middle of the session.
Show of strength at Ramabhai Ambedkar Ground
|
Mayawati’s proposal to divide Uttar Pradesh into four States goes
far beyond disturbing the State’s politics ahead of the elections.
Uttar
Pradesh Chief Minister Mayawati on Tuesday announced massive bonanza
for several cities, especially drought-hit Bundelkhand.
Laying down foundation stones for 160 projects worth Rs 1400 crore on
the death anniversary of Baba Saheb Bhim Rao Ambedkar, Mayawati also
blown poll bugle for the 2012 assembly elections.
Mayawati announced electricity project of 375.22 crore while gave 276
crore for Bundelkhand region. The uttar Pradesh government also allotted
Rs 42 crore for Jhansi, Rs 14 crore for Mahoba and Rs 17.9 crore for
Chitrakoot.
Speaking on the occasion, she thanked people for supporting her BSP
government. She said that her government has been working on the
principal of βSarva Jan Hitaya and Sarva Jan Sukhaiβ.
Mayawati said that Baba Sahebβs hard struggle for the SC/ST communities
played major role in her good governance and helped her to uplift the
backwards.
βWe have reached at this position after hard struggle and will not leave
this position despite of all political conspiracies pull down BSP
government. My party always emerged strongly after crisis. I believe
that once again Opposition will taste dust in the assembly elections.β
She urged people to vote BSP in the forthcoming assembly election to fulfill the dreams of Baba Saheb.
Attacking opposition political parties, Mayawti said that previous governments utterly failed to uplift the SC/STs.
βDonβt get hoodwink by the false promise of such opportunistic political
parties. SC/STs didnβt get their rights during the last governments.β
Mayawati looks to repeat ‘07 formula
Uttar Pradesh chief minister Mayawati will hold a grand rally of
Muslims, Thakurs and Vaishyas on December 18 in Lucknow as part of her
campaign to replicate her sarvjan (all communities) formula of 2007.
The BSP has already held two such rallies: a Brahmin rally, and a SC/ST-OBCs rally. The
pre-poll return to this formula comes after a perception that she had
returned to her core SC/ST base and sidelined the sarvjan idea.
Bhaichara Samitis β vehicles of SC/ST outreach to other castes β are
also back in action. βBhaichara samitis have been activated once again
in the last 1-1.5 years. SC/STs too are solidly behind her, and this
means that BSPβs candidates are likely to be most winnable.β
Mayawatiβs core SC/ST vote is 21% of UPβs population. It is this huge
base that makes the BSPβs Brahmin (9%), Thakur (7.9%), Muslim (18%) and
OBC candidates tend to gain: some in their own castes see them as more
winnable than candidates from other parties, leading to a vote split in
favour of the BSP.
Mayawatiβs strategy is harping on graft charges against the central government and BJP governments in
Karnataka and Uttarakhand. She has also got a resolution for splitting UP passed to divert the debate.
BSP sources insist the construction of statues in the memory of
SC/ST/OBC icons will work in her favour. She will also showcase her
populist schemes like the Kanshi Ram Shehri Awas Yojana (giving two lakh
houses
to BPL families, half of them SC/STs); a scheme to give Rs 25,000 plus
bicycles for girls of BPL families who have passed school; and
development work in Ambedkar (high SC/ST population) villages. She can
also showcase her βstrongβ action against BSP politicians accused of
crime and graft as an improvement over the SP regimeβs perceived
βcriminal-friendlinessβ.
SC/STs must conquer Delhi, says Maya
LUCKNOW: UP chief minister and BSP chief Mayawati on Tuesday launched 160 development projects worth
Rs 1,500 crore on the occasion of Babasaheb Bhimrao Ambedkar’s
Mahaparinibban (death anniversary) diwas. While invoking Ambedkar, she
reminded SC/STs that their ultimate aim is to form government at the
Centre.
Mayawati said “Babasaheb
struggled to provide SC/STs rights in the Constitution to bring them at
par with other sections of society and now we have to take his mission
to all the corners of the country”. For which, she added, SC/STs will
have to keep in mind that they not only have to ensure BSP’s victory in
UP but also have to capture power in Delhi.
The projects announced by Mayawati included several related to drinking
water and electricity supply worth Rs 267 for the Bundelkhand region
comprising seven districts. While Rs 179 crore has been marked for
Chitrakoot, Jhansi has been given Rs 42 crore and Mahoba Rs 14 crore.
The projects will provide benefit to the people in the other four
districts as well. Rest of the development projects worth Rs
1,233 crore are for other parts of the state.
Mayawati made announcements after paying tribute to Ambedkar. While
addressing lakhs of party workers assembled at Smajik Prerna Sthal,a
memorial built for SC/ST/OBC icons in Lucknow, Maya lashed out at
Opposition parties for targeting her party leaders through media and
exhorted her supporters to give a befitting reply to rivals by ensuring
the victory of BSP in the coming assembly polls.
Mayawati said Opposition parties were constantly attacking her party and
its leaders on petty issues because they have no other issues to talk
about.
“With only some time left for the assembly polls, Opposition have lost
their sleep,” she said. Describing rival parties as
anti-SC/ST/OBC/Minorities/poor among Upper Castes, she said that none of
them gave due honour to SC/ST/OBC saints and leaders and created
hurdles in construction of SC/ST.OBC memorials in UP by her
government.
The chief minister said that only BSP is taking forward the work started
by Babasaheb to uplift and empower SC/ST/OBC/Minorities/Poor amon Upper
Castes and marginalised sections of the society. However, she added,
despite working relentlessly for the cause for last two decades, still a
lot has to be done for the masses suppressed since ages. She claimed
that her government has been working for poor in all castes and
communities,
particularly SC/STs, back.
Thus spoke Ambedkar
Last Message to the people
βWhatever
I have done, I have been able to do after passing through crushing
miseries and endless struggle all my life and fighting with my
opponents. With great difficulty I have brought this caravan where it is
seen today. Let the caravan march on despite the hurdles that may come
in its way. If my lieutenants are not able to take the caravan ahead
they should leave it there, but in no circumstances should they allow
the caravan to go back. This is the message to my people.β
Anyone Can Attain Eternal Bliss Just Visit:http://sarvajan.ambedkar.org that is part of the MARCH of the CARAVAN from PRABUDDHA BHARATH to PRABUDDHA UNIVERSE for βSarvjan
Hitay and Sarvajan Sukhayβ i.e., for the Welfare and Happiness of
Entire People & all Sentient and Non-Sentient beings
Dr Ambedkarβs Buddha painting with open eye at Chicholi
   
VOICE OF SARVAJAN
βTHE elephant has set a political cat among
the pigeons.β Lucknow-based political analyst Sudhir Panwar thus succinctly
summed up the immediate effect of Chief Minister Mayawati’s announcement of the
Bahujan Samaj Party (BSP) government’s proposal to divide Uttar Pradesh into
four smaller States. βEverybody knows that the processes for the formation of
the proposed new States β Paschim Pradesh, Bundelkhand, Poorvanchal and Awadh
Pradesh β cannot even be initiated properly before the State Assembly elections,
which are due early next year. But, undoubtedly, this has added a new, if
contentious, dimension to the election run-up as a whole and particularly to
the early electioneering launched by the major players β the principal
opposition Samajwadi Party [S.P.], the Bharatiya Janata Party [BJP], the
Congress, and the Ajit Singh-led Rashtriya Lok Dal [RLD] β in State politics.
How exactly this will ultimately impact the electoral trend cannot be gauged at
this point. But there is no doubt that this too will come up time and again on
the poll scene,β Panwar said.
Early reactions from political forces in Uttar
Pradesh and other parts of the country as well as ground reactions in the State
indicate that through the November 16 announcement the BSP Chief Minister has,
in one stroke, delivered several political blows.
The announcement has also put three important
political players β the Congress, the BJP and the RLD β on the defensive, at
least in one aspect of the political campaign. None of the three parties can
overtly oppose the announcement, on account of a variety of factors.
They find themselves incapable of discussing
the merits or demerits of the proposal
The RLD has been for long demanding a separate
Harit Pradesh, comprising the western districts of U.P. The contours of Paschim
Pradesh correspond to the RLD’s Harit Pradesh. The BJP is for smaller States in
principle and has been supporting the movement for the creation of Telangana by
bifurcating Andhra Pradesh. Sections of the Congress in at least three of the
four proposed new States β Bundelkhand, Poorvanchal and Paschim Pradesh β have
periodically articulated their support to the idea of dividing U.P. The
Congress’ national leadership, including Prime Minister Manmohan Singh, has
repeatedly pointed to the possibility of a second States Reorganisation
Commission (SRC) to consider the demands for smaller States on the basis of
developmental concerns, ethnicity and regional aspirations.
Naturally, the leaderships of all the three
parties have been vague in their reactions to Mayawati’s proposal.
At the level of national politics too, the
proposal is bound to cause great discomfort to the Congress and the United
Progressive Alliance (UPA) government led by it at the Centre. The government
is already grappling with the Telangana agitation, which has not only generated
turbulence from time to time but also led to dissensions within the party’s
Andhra Pradesh unit. The Congress has sought a number of βmiddle groundβ
options to deal with the situation without much success. The political climate
created by Mayawati’s announcement is bound to accentuate the emotive element
in the Telangana movement. This will naturally add to the woes of the Congress
governments in Andhra Pradesh and at the Centre.
There are also indications that Mayawati’s
proposal has acted as a spur to other long-standing demands for statehood.
These include the demands for Vidarbha, Gorkhaland and Bodoland. The National
Federation for New States (NFNS) has already regrouped in the context of the announcement.
Niroop Reddy, convener of the NFNS, told Frontline that the organisation was
planning to meet in Delhi in early December to concretise a new action plan for
launching a broad agitation in different parts of the country. Interestingly,
the NFNS has representatives of another demand for statehood from Uttar
Pradesh, namely Brij Pradesh. The demand visualises the creation of Brij
Pradesh comprising certain parts of western and central Uttar Pradesh. Niroop
Reddy says that if Mayawati decides to support the demand for Telangana and
Vidarbha, she will gain greater acceptance in the southern and western parts of
India. βVidarbha is Ambedkar’s home State and Telangana has only 10 per cent
upper caste population,β he says.
Indications from the higher echelons of the
BSP are that the party is looking at suggestions such as these seriously in
order to renew and strengthen its effort to gain greater prominence in national
politics. βThrough the proposal for four new States, Behenji has made it clear
that the BSP is not a one-person party. By any standards, the BSP is a very
powerful force in the regions of Poorvanchal and Bundelkhand, and if these
attain statehood, we will have Chief Ministers from different sections of the
organisational hierarchy. In many ways, the announcement also signifies a
concrete move to decentralise the organisation as well as empower more party
leaders. Undoubtedly, this is the path for greater national prominence,β a
senior BSP Member of Parliament told Frontline on condition of anonymity, as is
the wont among second-level leaders in the party.
A number of political analysts, including the
academic Sudha Pai of Jawaharlal Nehru University (JNU), who has carried out
fundamental research on the reorganisation of States, are of the view that the
cumulative impact of all these developments will ultimately make the Centre
consider the formation of a second SRC. βSuch an entity could look at the
multitude of issues and aspirations behind different demands and come up with
concrete and objective parameters for reorganisation. There is no need to see
this as promotion of fissiparous tendencies but has to be perceived as part of
a continuing process of democratisation that will address the concerns of
social groups and regions hitherto excluded from the mainstream of governance,β
Sudha Pai said.
The views expressed by analysts like Sudha Pai
do find reverberations in the Congress. A number of leaders admit that the
Union government will be forced to grapple with the cumulative effect of the
statehood demands. In fact, a number of them even advocate the setting up of a
second SRC before the U.P. elections. This, said a senior Minister from south
India, would help the party in two ways. βOne, [it will] minimise the political
damage caused by Mayawati’s announcement as it will show that the Congress too
is serious in pursuing the agenda, and two, give the party and the government
some biding time on issues such as Telangana on account of the processes
involved in the setting up of the second SRC and getting it into motion.β As
things stand, all these ideas are at the debating stage only, although there is
the realisation that βsomething needs to be doneβ at the earliest in order to
put up a good show in U.P. and also to stave off the problems that are bound to
emerge from other parts of the country.
In terms of caste equations, the 2007
elections signified desertion by a section of the Other Backward Classes (OBC)
votes from the party, including votes from its most prominent support base, the
Yadav community.
While travelling in parts of western, central
and eastern districts of the State over the past month is that this combination
will be as effective as it was in 2007.
The upper castes, has stayed back in BSP since
the 2007 Assembly and 2009 Lok Sabha elections, as they feel secure with the
highly performing best and meritorious governence of Ms Mayawati. MLAs and
Ministers belonging upper castes are cofident of 300 seats in the coming
elections.
The corruption charges faced by the Union
government and the anti-Congress thrust of the anti-corruption movement are not
doing them any good.
The BSP, on its part, is trying hard to
advance the SC/ST-Brahmin Bhaichara (SC/ST-Brahmin brotherhood) political
equation it had promoted in 2007.
Its Chamar base is intact. The leadership is
apparently hopeful that this, along with the addition of a section of Muslim
and upper caste votes, will help the BSP emerge once again as the
single-largest party. The BSP also hopes to get some support from the groups
that have campaigned for the division of Uttar Pradesh.
Mayawati’s proposal
for new States was apparently based on a consideration of the impact of small
groups in a localised situation
|
12/30/11
Filed under:
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Posted by:
site admin @ 7:39 pm
30 12 2011 LESSON 480 Dhammapada
Verse
18 Virtuous Deeds Make One Rejoice Itivuttaka: The Group
of Threes 31 12
2011 LESSON 481 Dhammapada Verse 19 Fruits of Religious Life Through Practice This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these
three properties. Which three? The property of form, the property of
formlessness, & the property of cessation.[1] These are the three properties.”
Uttar Pradesh Chief Minister Mayawati
The Only Hope of the
Nation is Elephant
of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the Master
Key !
For Mayawati!
To be the PM from BSP!
POLITICS
is SACRED with HIGHLY PERFORMING BEST & MERITORIOUS GOVERNANCE of
UP CM MAYAWATI for SARVAJAN HITHAY SARVAJAN SUKHAY ie., For the WELFARE
& HAPPINESS of the ENTIRE PEOPLE.
VOICE OF SARVAJAN
There is Good name and fame !
In Mayawati’s imaginary Bad Name !
CM will be PM !
Badnam me hi nam hotha hai !
CM Mayawati PM banjatha hai !
A major political battle has begun in India with the announcement of
elections in five states β Uttar Pradesh, Punjab, Uttarakhand, Goa and
Manipur β in the first two months of next year with the results to be
released March 4. They promise to change the way the country will be run
in the years before the next general election.
FREE ONLINE eNΔlandΔ Research & Practice
UNIVERSITY &
BUDDHIST GOOD NEWS LETTER and Political
observers across the spectrum say that Ms.
Mayawatiβs expenditure on the statues of SC/ST/OBC leaders,across the
state is just 1% of UPs total budget and thgat could be raised through
ticket sales from through visitors to those monuments and her highly
performing best and meritorious governmentβs ability to carry out
serious developmental work.
Under the circumstances, Ms. Mayawatiβs not only the core SC/ST/OBC supporters will
continue to support her but there could be an increase of the vote from
other castes, including Brahmins. In 2007, Ms. Mayawatiβs party won 206
out of 403 seats in the UP assembly because she had been able to stitch
together an umbrella caste coalition between the upper, lower and
backward castes.And now the tally will rise to 303.
Despite
Congress, making full use of its power as head of the
federal government to dole out freebies to the people of Uttar Pradesh.
Officials know that the state β with 80 seats in the Lok Sabha, the
lower house of Parliament, in New Delhi β will show the way to the
victorious BSP party in the 2014 general elections.People have seen such
promises made during elections and forgetting them later in the last 65
years of Congress BJP and their allies’ rules and that is the reason
that the people have rejected these parties.
Mayawati’s
rallies are attended by lakhs
ofhttp://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php people
across castes and religion considerations because of her true Sarvajan
Hithay Sarvjan Sukhay i.e., for the welfare and happiness of the entire
society.Whereas other opposition leaders have to indulge in dramas by
visiting to poor peoples houses. But so far they have never invited the
poor untouchables to their houses to overstay.
Perople know that these are just political stunts. If they could muster huge rallies they will not indulge in such gimmics.
30 12 2011 LESSON 480 Dhammapada
Verse
18 Virtuous Deeds Make One Rejoice Itivuttaka: The Group
of Threes 31 12
2011 LESSON 481 Dhammapada Verse 19 Fruits of Religious Life Through Practice This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these
three properties. Which three? The property of form, the property of
formlessness, & the property of cessation.[1] These are the three properties.”
FREE ONLINE eNΔlandΔ Research & Practice
UNIVERSITY &
BUDDHIST GOOD NEWS LETTER throughhttp://sarvajan.ambedkar.org Through
THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON
480
Practice a Sutta a Day Keeps Dukkha Away
Verse 18. Virtuous Deeds Make One Rejoice
Here
one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
‘Merit I’ve made’, serenely one is glad,
and more one’s glad passed to blissful states.
Explanation:
The
person who has done good and virtuous deeds rejoices in this world. Gone to a
pleasant state of existence after death, he rejoices exceedingly. This way he
rejoices here and in the next world. In both worlds he rejoices realizing that
he has done virtuous deeds.
Iti 50-99
PTS: Iti 44-98
Vagga.sutta: Iti 3.1-50
Itivuttaka: The Group of Threes
translated from the Pali by
Thanissaro Bhikkhu
Β© 2001β2011
Alternate translation: Ireland
Β§ 50. {Iti 3.1; Iti 44}
This was said by the Blessed One, said by the
Arahant, so I have heard: “There are these three roots of what is
unskillful. Which three? Greed as a root of what is unskillful, aversion as a
root of what is unskillful, delusion as a root of what is unskillful. These are
the three roots of what is unskillful.”
Greed, aversion, delusion
destroy the self-same person of evil mind from whom they are born, like the
fruiting of the bamboo.
31 12
2011 LESSON 481 Dhammapada Verse 19 Fruits of Religious Life Through Practice This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these
three properties. Which three? The property of form, the property of
formlessness, & the property of cessation.[1] These are the three properties.”
FREE
ONLINE eNΔlandΔ
Research &
Practice UNIVERSITY & BUDDHIST
GOOD NEWS
LETTER throughhttp://sarvajan.ambedkar.org
Through
THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON
481
Practice a Sutta a Day Keeps Dukkha Away
Verse 19. Fruits of
Religious Life Through Practice
Though
many sacred texts he chants
the heedless man’s no practiser,
as cowherd counting other’s kine
in samanaship he has no share.
Explanation:
Some persons may know the words of the Buddha extensively and can repeat it
all. But through utter neglect they do not live up to it. In consequence they
do not reach any religions attainments. They do not enjoy the fruit of the
recluse life. This is exactly like the way of life of a cowherd who looks after
another’s cattle. The cowherd takes the cattle to the pastures in the morning,
and in the evening he takes them back to the owner’s house. He gets only the
wages.
51. {Iti 3.2; Iti 45}
This
was said by the Blessed One, said by the Arahant, so I have heard: “There are these
three properties. Which three? The property of form, the property of
formlessness, & the property of cessation.[1]
These are the three properties.”
Comprehending
the property of form, not taking a stance in the formless, those released in
cessation are people who’ve left death behind. Having touched with his body the
deathless property free from acquisitions, having realized the relinquishing of
acquisitions, fermentation-free, the Rightly Self-awakened One teaches the
state with no sorrow, no dust.
Note
1.
The property of form
corresponds to the experience of the form of the body as present in the first
four levels of jhana (see Glossary). The property of
formlessness corresponds to the formless experiences based on the fourth level
of jhana: the dimension of the infinitude of space, the dimension of the
infinitude of consciousness, the dimension of nothingness, and the dimension of
neither perception nor non-perception. The property of cessation is the experience
of the total cessation of stress.
FREE ONLINE eNΔlandΔ Research & Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER through
84000 Khandas As Found in the Pali Suttas
Awakeness Practices
Traditionally
there are 84,000 Dhamma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page http://sarvajan.ambedkar.org attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate addresses. The
division includes all that was spoken by Buddha.βI received from Buddha,β said
Ananda, β82,000 Khandas, and from the priests 2000; these are 84,000
Khandas maintained by me.β They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the commentary. All
the discourses including both those of Buddha and those of the commentator, are
divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
A team is working to translate all the Pali Suttas to English. It will take 20 years
to do so.
Each ofthem could be made as episodes and video-graphed, animate pictures and moving
images could be added along with relevant chantings.
Along with
84000 Khandas As Found in the Pali
Suttas
FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER
Through http://sarvajan.ambedkar.org is becoming famous
Awaken Onesβ university. The regionβs
traditional history dates to the time of the Blessed One (6th-5th cent. BCE). Nagarjuna, it is said, studied there.
Excavations by the Archaeological Survey of India (ASI) reveal that the
monasteries belong to the Gupta period (5th cent. CE), now considered the
beginning of e NΔlandΔ
Research and Practice UNIVERSITY & BUDDHIST GOOD NEWS
LETTER, where subjects like
Theology
Grammar
Logic
Philosophy
Metaphysics
Astronomy
&
Medicine
Is being taught to the students
And also to converge
Information Technology, Biotechnology, Nanotechnology for the improvement of
Service sector, Manufacturing and Human Resources, all for the social
transformation and economic emancipation.
Please help me to know the
right type of computer to required for the above mentioned task with pricing.
With kind regards and
Lots of Metta
Jagatheesan Chandrasekharan
MAY YOU BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
12/28/11
Filed under:
General
Posted by:
site admin @ 7:46 pm
BSP leader Dara Singh Chauhan’s strong support to CBI
reporting to the Lokpal might have been driven by Mayawati keeping a sharp eye
on public opinion ahead of the state poll, but the party stood apart from other
parties like SP and RJD. If the move is tactical, it was smart thinking.
Maya on βcorruption freeβ image makeover before UP elections
Lucknow: Akin to her style of functioning, Mayawati Bahujan Samaj
Party (BSP) supremo and Chief Minister of poll bound Uttar Pradesh (UP)
slashed her whip once again on Wednesday, which resulted in two more
ministers being shown the door. Political experts see this as her
attempts for image make over of her government as βcorruption freeβ just
before assembly elections in the state.
Perhaps, she is the only CM in the state who has sacked 13 ministers
so far from her government. Most surprising is that not a single word of
murmuring is heard in her party. Not only the ministers were
relinquished from their posts, they were also denied tickets in the
assembly elections.
The latest casualty being Minister of state (Independent charge)
Additional energy Akbar Hussain and Minister of state, Science and
Technology Yashpal Singh. Their charge has been given to Power Minister
Ramveer Upadhaya.
Mayawati had earlier sacked four ministers including Minister of
Higher Education Dr Rakesh Dhar Tripathi, Minister of Agriculture
Education Rajpal Tyagi, Minister of State (independent charge) Avdhesh
Kumar Verma and Minister of State for Home Guards Hari Om Upadhaya.
After their indictment by Lokayukta she had removed six ministers
namely Badshah Singh, Rangnath Mishra, Awadh Pal Singh Yadav, Subhash
Pandey and Ratan lal Ahirwal and Chandradev Ram Yadav.
Another two ministers Babu Singh Kushwaha and Anant Kumar Mishra were
relinquished after the murder of two CMOs and a Dy CMO following multi
crore NRHM scam.
She also denied tickets to nearly 60 sitting MLAs which also include
Transport Minister Ram Achal Rajbhar who has been replaced by his son
and Nitin Aggrawal who is the son senior politician Naresh Aggrawal.
After
indulging in corruption for Sixty five years, congress was now trying to fool
the voters by anouncing Reservation for Muslims and a weak Lokpal Bill, despite
implementing reservation for SC/ST/OBCs. Was Congress not aware of corruption and
need for reservation in the past sixty five years?
What
is the Dynastic Yourajβs credentials when he went to drought-stricken
Bundelkhand where the SC/STs were suffering the most.Why he or his party bothered
to release Rs.80000 crores as requested by Mayawati? Whom is he fooling?
But
the money never reached them because the magic hand (Congres’s election symbol)
only knew how to grab black money and put it in swiss Bank, but never learnt to
give for the aam aadmi and only to consumed it,”
Time had
come for a change and it was up to the people to usher in this change.
People have wasted 65 years, but now they should give five years to the in UP and elect Mayawati as Prime Minister to
see the difference.
BSP is not just
for another 5 years term in UP, but will not rest until the Central Government
is changed.
The Congress in
2004 had promised a government of aam aadmi and before that Gahribi Hatao the never
fulfilled its promise.
The country
showed no signs of development. The poor, farmers, common man had not
developed. Congress made only a single promise that is price rise and Natak Bazz (Drama)
29 12
2011 LESSON 479 Dhammapada
Verse
17 Evil Action Leads to Torment Issattha Sutta Archery Skills
FREE ONLINE eNΔlandΔ Research & Practice UNIVERSITY & BUDDHIST
GOOD NEWS
LETTER through
Through http://sarvajan.ambedkar.org
THE
BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON
479
Practice
a Sutta a Day Keeps Dukkha Away
![]()
Verse 17. Evil Action Leads to Torment
Here one burns,
one burns hereafter,
in both ways does the evil-doer burn;
evil I’ve done, remorsefully one burns,
and more one burns passed to realms of woe.
Explanation: Those who do evil, those given to
wrong doings, are tortured in mind both here and hereafter. Being born in a
state of woe after death the doer of evil keeps on torturing himself more with
the thought “I have done evil deeds. “
SN 3.24
PTS: S i 98
CDB i 190
Issattha Sutta: Archery
Skills
translated from the Pali
by
Thanissaro Bhikkhu
Β© 1999β2011
At Savatthi. As he was
sitting to one side, King Pasenadi Kosala said to the
Blessed One: “Where, lord, should a gift be given?”
“Wherever the mind
feels confidence, great king.”
“But a gift given
where, lord, bears great fruit?”
“This [question] is
one thing, great king β ‘Where should a gift be given?’ β while this β ‘A gift
given where bears great fruit?’ β is something else entirely. What is given to
a virtuous person β rather than to an unvirtuous one β bears great fruit. In
that case, great king, I will ask you a counter-question. Answer as you see
fit.
“What
do you think, great king? There is the case where you have a war at hand, a
battle imminent. A noble-warrior youth would come along β untrained,
unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to
flee. Would you take him on? Would you have any use for a man like that?”
“No, lord, I
wouldn’t take him on. I wouldn’t have any use for a man like that.”
“Then a brahman
youth… a merchant youth… a laborer youth would come along β untrained,
unpracticed, undisciplined, undrilled, fearful, terrified, cowardly, quick to
flee. Would you take him on? Would you have any use for a man like that?”
“No, lord, I
wouldn’t take him on. I wouldn’t have any use for a man like that.”
“Now, what do you
think, great king? There is the case where you have a war at hand, a battle
imminent. A noble-warrior youth would come along β trained, practiced,
disciplined, drilled, fearless, unterrified, not cowardly, not quick to flee.
Would you take him on? Would you have any use for a man like that?”
“Yes, lord, I would
take him on. I would have use for a man like that.”
“Then a brahman
youth… a merchant youth… a laborer youth would come along β trained,
practiced, disciplined, drilled, fearless, unterrified, not cowardly, not quick
to flee. Would you take him on? Would you have any use for a man like
that?”
“Yes, lord, I would
take him on. I would have use for a man like that.”
“In the same way,
great king. When someone has gone forth from the home life into homelessness β
no matter from what clan β and he has abandoned five factors and is endowed
with five, what is given to him bears great fruit.
“And
which five factors has he abandoned? He has abandoned sensual desire… ill
will… sloth & drowsiness… restlessness & anxiety… uncertainty.
These are the five factors he has abandoned. And with which
five factors is he endowed? He is endowed with the aggregate of virtue of one
beyond training… the aggregate of concentration of one beyond training… the
aggregate of discernment of one beyond training… the aggregate of release of
one beyond training… the aggregate of knowledge & vision of release of
one beyond training. These are the five factors with which he is endowed.
“What is given to
one who has abandoned five factors and is endowed with five factors in this way
bears great fruit.”
That is what the Blessed
One said. Having said that, the One Well-Gone, the Teacher, said further:
As a king intent on
battle would hire a youth in whom there are archery skills, persistence, &
strength, and not, on the basis of birth, a coward; so, too, you should honor a
person of noble conduct, wise, in whom are established composure &
patience, even though his birth may be lowly. Let donors build pleasant
hermitages and there invite the learned to stay. Let them make reservoirs in
dry forests and walking paths where it’s rough Let them, with a clear, calm
awareness, give food, drink, snacks, clothing, & lodgings to those who’ve
become straightforward. Just as a hundred-peaked,
lightning-garlanded, thundering cloud, raining on the fertile earth, fills the
plateaus & gullies, even so a person of conviction & learning, wise,
having stored up provisions, satisfies wayfarers with food & drink.
Delighting in distributing alms, ‘Give to them! Give!’ he says. That is his
thunder, like a raining cloud’s. That shower of merit, abundant, rains back on
the one who gives.
MAY YOU BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
12/27/11
Filed under:
General
Posted by:
site admin @ 10:46 pm
28 12 2011 LESSON 478 Dhammapada Verses 16. Good Deeds Bring
Happiness
Dhammacakkappavattana Sutta: Setting the
Wheel of Dhamma in Motion
THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM
LESSON
478
Practice a Sutta a Day Keeps Dukkha Away
Uttar Pradesh Chief Minister Mayawati
The Only Hope of the
Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the Master
Key !
For Mayawati!
To be the PM from BSP!
POLITICS
is SACRED with HIGHLY PERFORMING BEST & MERITORIOUS GOVERNANCE of
UP CM MAYAWATI for SARVAJAN HITHAY SARVAJAN SUKHAY ie., For the WELFARE
& HAPPINESS of the ENTIRE PEOPLE.
VOICE OF SARVAJAN
There is Good name and fame !
In Mayawati’s imaginary Bad Name !
CM will be PM !
Badnam me hi nam hotha hai !
CM Mayawati PM banjatha hai !
After
indulging in corruption for Sixty five years, congress was now trying to fool
the voters by anouncing Reservation for Muslims and a weak Lokpal Bill, despite
implementing reservation for SC/ST/OBCs. Was Congress not aware of corruption and
need for reservation in the past sixty five years?
What
is the Dynastic Yourajβs credentials when he went to drought-stricken
Bundelkhand where the SC/STs were suffering the most.Why he or his party bothered
to release Rs.80000 crores as requested by Mayawati? Whom is he fooling?
But
the money never reached them because the magic hand (Congres’s election symbol)
only knew how to grab black money and put it in swiss Bank, but never learnt to
give for the aam aadmi and only to consumed it,”
Time had
come for a change and it was up to the people to usher in this change.
People have wasted 65 years, but now they should give five years to the in UP and elect Mayawati as Prime Minister to
see the difference.
BSP is not just
for another 5 years term in UP, but will not rest until the Central Government
is changed.
The Congress in
2004 had promised a government of aam aadmi and before that Gahribi Hatao the never
fulfilled its promise.
The country
showed no signs of development. The poor, farmers, common man had not
developed. Congress made only a single promise that is price rise and Natak Bazz (Drama)
Verse
16. Good Deeds Bring Happiness
Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.
Explanation: A wise person does good deeds. Having done those
good deeds he rejoices here in this world. He rejoices in the life after as
well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly
joyous seeing the goodness of his deeds.
SN 56.11
CDB ii 1843
Dhammacakkappavattana Sutta:
Setting the Wheel of Dhamma in Motion
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at
Varanasi in the Game Refuge at Isipatana.
There he addressed the group of five monks:
“There are these two extremes that
are not to be indulged in by one who has gone forth. Which two? That which is
devoted to sensual pleasure with reference to sensual objects: base, vulgar,
common, ignoble, unprofitable; and that which is devoted to self-affliction:
painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way
realized by the Tathagata β producing vision, producing knowledge β leads to
calm, to direct knowledge, to self-awakening, to Unbinding.
“And what is the middle way realized
by the Tathagata that β producing vision, producing knowledge β leads to calm,
to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble
Eightfold Path: right view, right resolve, right speech, right action, right
livelihood, right effort, right mindfulness, right concentration. This is the
middle way realized by the Tathagata that β producing vision, producing
knowledge β leads to calm, to direct knowledge, to self-awakening, to
Unbinding.
“Now this, monks, is the noble truth of
stress:[1]
Birth is stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful; association with the
unbeloved is stressful, separation from the loved is stressful, not getting
what is wanted is stressful. In short, the five clinging-aggregates are
stressful.
“And this, monks, is the noble truth of the origination of
stress: the craving that makes for further becoming β accompanied by passion
& delight, relishing now here & now there β i.e., craving for sensual
pleasure, craving for becoming, craving for non-becoming.
“And this, monks, is the noble truth of the cessation of
stress: the remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving.
“And this, monks, is the noble truth of the way of practice
leading to the cessation of stress: precisely this Noble Eightfold Path β right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
“Vision arose, insight arose, discernment arose, knowledge
arose, illumination arose within me with regard to things never heard before:
‘This is the noble truth of stress.’ Vision arose, insight arose, discernment
arose, knowledge arose, illumination arose within me with regard to things
never heard before: ‘This noble truth of stress is to be comprehended.’ Vision
arose, insight arose, discernment arose, knowledge arose, illumination arose
within me with regard to things never heard before:’ This noble truth of stress
has been comprehended.’
“Vision arose, insight arose, discernment arose, knowledge
arose, illumination arose within me with regard to things never heard before:
‘This is the noble truth of the origination of stress’… ‘This noble truth of
the origination of stress is to be abandoned’ [2]
… ‘This noble truth of the origination of stress has been abandoned.’
“Vision arose, insight arose, discernment arose, knowledge
arose, illumination arose within me with regard to things never heard before:
‘This is the noble truth of the cessation of stress’… ‘This noble truth of
the cessation of stress is to be directly experienced’… ‘This noble truth of
the cessation of stress has been directly experienced.’
“Vision arose, insight arose, discernment arose, knowledge
arose, illumination arose within me with regard to things never heard before:
‘This is the noble truth of the way of practice leading to the cessation of stress’…
‘This noble truth of the way of practice leading to the cessation of stress is
to be developed’… ‘This noble truth of the way of practice leading to the
cessation of stress has been developed.’ [3]
“And, monks, as long as this β my three-round,
twelve-permutation knowledge & vision concerning these four noble truths as
they have come to be β was not pure, I did not claim to have directly awakened
to the right self-awakening unexcelled in the cosmos with its deities, Maras,
& Brahmas, with its contemplatives & priests, its royalty &
commonfolk. But as soon as this β my three-round, twelve-permutation knowledge
& vision concerning these four noble truths as they have come to be β was
truly pure, then I did claim to have directly awakened to the right
self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas,
with its contemplatives & priests, its royalty & commonfolk. Knowledge
& vision arose in me: ‘Unprovoked is my release. This is the last birth.
There is now no further becoming.’”
That is what the Blessed One said. Gratified, the group of five
monks delighted at his words. And while this explanation was being given, there arose to Ven. KondaΓ±Γ±a the
dustless, stainless Dhamma eye: Whatever is subject to
origination is all subject to cessation.
And when the Blessed One had set the Wheel of Dhamma in motion,
the earth devas cried out: “At Varanasi, in the Game Refuge at Isipatana,
the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be
stopped by priest or contemplative, deva, Mara or God or
anyone in the cosmos.” On hearing the earth devas’ cry, the devas of the
Four Kings’ Heaven took up the cry… the devas of the Thirty-three… the Yama devas… the Tusita devas… the Nimmanarati devas… the Paranimmita-vasavatti
devas… the devas of Brahma’s retinue took up the cry:
“At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in
motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or
contemplative, deva, Mara, or God or anyone at all in the cosmos.”
So in that moment, that instant, the cry shot right up to the
Brahma worlds. And this ten-thousand fold cosmos shivered & quivered &
quaked, while a great, measureless radiance appeared in the cosmos, surpassing
the effulgence of the devas.
Then the Blessed One exclaimed: “So you really know,
KondaΓ±Γ±a? So you really know?” And that is how Ven. KondaΓ±Γ±a acquired the
name AΓ±Γ±a-KondaΓ±Γ±a β KondaΓ±Γ±a who knows.
Notes
The Pali phrases for the four noble truths are grammatical
anomalies. From these anomalies, some scholars have argued that the expression “noble
truth” is a later addition to the texts. Others have argued even further
that the content of the four truths is also a later addition. Both of these
arguments are based on the unproven assumption that the language the Buddha
spoke was grammatically regular, and that any irregularities were later
corruptions of the language. This assumption forgets that the languages of the
Buddha’s time were oral dialects, and that the nature of such dialects is to
contain many grammatical irregularities. Languages tend to become regular only
when being used to govern a large nation state or to produce a large body of
literature: events that happened in India only after the Buddha’s time. (A
European example: Italian was a group of irregular oral dialects until Dante fashioned
it into a regular language for the sake of his poetry.) Thus the irregularity
of the Pali here is no proof either for the earliness or lateness of this
particular teaching.
Another argument for the lateness of the expression “noble
truth” is that a truth β meaning an accurate statement about a body of
facts β is not something that should be abandoned. In this case, only the
craving is to be abandoned, not the truth about craving. However, in Vedic
Sanskrit β as in modern English β a “truth” can mean both a fact and
an accurate statement about a fact. Thus in this case, the “truth” is
the fact, not the statement about the fact, and the argument for the lateness
of the expression does not hold.
The discussion in the four paragraphs beginning with the phrase,
“Vision arose…,” takes two sets of variables β the four noble
truths and the three levels of knowledge appropriate to each β and lists their
twelve permutations. In ancient Indian philosophical and legal traditions, this
sort of discussion is called a wheel. Thus, this passage is the Wheel of Dhamma
from which the discourse takes its name.
FREE ONLINE eNΔlandΔ Research & Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER through
84000 Khandas As Found in the Pali Suttas
Awakeness Practices
Traditionally
there are 84,000 Dhamma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page http://sarvajan.ambedkar.org attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate addresses. The
division includes all that was spoken by Buddha.βI received from Buddha,β said
Ananda, β82,000 Khandas, and from the priests 2000; these are 84,000
Khandas maintained by me.β They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the commentary. All
the discourses including both those of Buddha and those of the commentator, are
divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
A team is working to translate all the Pali Suttas to English. It will take 20 years
to do so.
Each ofthem could be made as episodes and video-graphed, animate pictures and moving
images could be added along with relevant chantings.
Along with
84000 Khandas As Found in the Pali
Suttas
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Awaken Onesβ university. The regionβs
traditional history dates to the time of the Blessed One (6th-5th cent. BCE). Nagarjuna, it is said, studied there.
Excavations by the Archaeological Survey of India (ASI) reveal that the
monasteries belong to the Gupta period (5th cent. CE), now considered the
beginning of e NΔlandΔ
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Astronomy
&
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Is being taught to the students
And also to converge
Information Technology, Biotechnology, Nanotechnology for the improvement of
Service sector, Manufacturing and Human Resources, all for the social
transformation and economic emancipation.
Please help me to know the
right type of computer to required for the above mentioned task with pricing.
With kind regards and
Lots of Metta
Jagatheesan Chandrasekharan
MAY YOU BE EVER HAPPY, WELL AND SECURE
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12 2011 LESSON 471 Dhammapada Verse 5 Kalayakkhini Vatthu Indriya bhavana Sutta The Development of the Faculties UP polls: Mayawati
alerts voters against Opposition propaganda during rally
Na hi
verena verani
sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1
Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.
“So, Ananda, I have taught you the unexcelled development of
the faculties in the discipline of a noble one; I have taught you how one is a
person in training, someone following the way; I have taught you how one is a
noble one with developed faculties. Whatever a teacher should do β seeking the
welfare of his disciples, out of sympathy for them β that have I done for you.
Over there are the roots of trees; over there, empty dwellings. Practice jhana,
Ananda. Don’t be heedless. Don’t later fall into regret. This is our message to
you all.”
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COURSE PROGRAM
LESSON 471
Practice a Sutta a Day Keeps Dukkha
Away
POLITICS is SACRED with Highly
Performing Best and Meritorious Governance of UP CM and Next PM of PraBuddha
Bharath Ms Mayawati Ji
http://www.youtube.com/watch?v=5vZeI-vG4os
Gift me Uttar Pradesh, Mayawati urges voters
UP polls: Mayawati
alerts voters against Opposition propaganda during rally
Claiming that the Election Commission could declare the dates of
the assembly poll within two or three days, UP CM Mayawati on Sunday asked
voters to remain alert to the propaganda of the Congress and other opposition
parties.
The BSP chief was addressing a massive rally at Ramabai Ambedkar
Ground in Lucknow. Referring to Congress general secretary Rahul Gandhi, she
said: “My sources have told me the dates of the UP election will be
declared in two or three days. But if you vote the Congress to power, then its
yuvaraj will decimate all the big and small traders here and hand over all
businesses to foreign companies. He has made it clear during his recent state
tour that FDI in the retail sector must be implemented soon.”
She also did not spare the BJP and SP. “The state will once
again be in the hands of criminals and your life will become difficult if the
SP comes to power. Similarly, if you vote for the BJP, you will embroil the
state in communal violence,” she said.
Continuing her attack, Mayawati said the Congress-led UPA was
least interested in bringing back black money stashed abroad. “The
Congress pushed the state towards poverty in the 40 years of its rule. But we
can think of giving it a chance in the poll if the Centre brings back the black
money and promises that 50 per cent of it would be spent on UP’s
development,” she added.
In her two-hour speech, the CM talked about her BSP government’s
“secular ideology and efforts to uplift the Muslim community”. She
said the BJP could incite communal tension in Mathura and Varanasi with the
tacit support of the Congress.
“You must remember the incident of December 6, 1992, in
Ayodhya. But my government has prevented the repetition of such incidents. We
also ensured peace in the state after the September 2010 Ayodhya verdict of the
high court,” Mayawati said.
She alleged that it was the UPA’s conspiracy to brand all Muslim
youth as terrorists.
Alluding to Rahul’s statement that an elephant in Lucknow was
eating away the money sent by the Centre, the BSP chief said: “The elephant
tortures Congress leaders in their dreams and so they do all kinds of
theatrics. They have lost their sanity.”
She also criticised the BJP for accusing her family members of
earning money illegally. “It is election time and you should be alert of
the Congress, BJP and SP, as all of them are united against me,” she said.
Dhammapada Verse 5
Kalayakkhini Vatthu
Na hi
verena verani
sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1
Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.
1. esa dhammo sanantano: This is the same as “poranako
dhammo,” the doctrine followed by the Budhha and his disciples. The
exhortation is not to return hatred for hatred but to conquer it by
loving-kindness (absence of hatred).
The Story of Kalayakkhini
While residing at the Jetavana monastery in Savatthi, the Buddha
uttered Verse (5) of this book, with reference to a certain woman who was
barren, and her rival.
Once there lived a householder, whose wife was barren; later he
took another wife. The feud started when the elder wife caused abortion of the
other one, who eventually died in child birth. In later existences the two were
reborn as a hen and a cat; a doe and a leopardess; and finally as the daughter
of a nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini)
was in hot pursuit of the lady with the baby, when the latter learned that the
Buddha was nearby, giving a religious discourse at the Jetavana monastery. She
fled to him and placed her son at his feet for protection. The ogress was
stopped at the door by the guardian spirit of the monastery and was refused
admission. She was later called in and both the lady and the ogress were
reprimanded by the Buddha. The Buddha told them about their past feuds as rival
wives of a common husband, as a cat and a hen, and as a doe and a leopardess.
They were made to see that hatred could only cause more hatred, and that it
could only cease through friendship, understanding and goodwill.
Then
the Buddha spoke in verse as follows:
|
Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.
|
At the end of the discourse, the ogress was established in
Sotapatti Fruition and the long-standing feud came to an end.
MN 152
PTS: M iii 298
Indriya-bhavana Sutta: The Development of the Faculties
translated from the Pali by
Thanissaro Bhikkhu
Β© 1998β2011
I have heard that on one occasion the Blessed One was staying
among the Kajjangalas in the Bamboo Grove. Then the
young brahman Uttara, a student of Parasiri[1]
went to the Blessed One and, on arrival, exchanged friendly greetings &
courtesies. After this exchange of courteous greetings he sat to one side.
As he was sitting there, the Blessed One said to him:
“Uttara, does the brahman Parasiri teach his followers the development of
the faculties?”
“Yes, master Gotama, he does.”
“And how does he teach his followers the development of the
faculties?”
“There is the case where one does not see forms with the
eye, or hear sounds with the ear [in a trance of non-perception]. That’s how
the brahman Parasiri teaches his followers the development of the
faculties.”
“That being the case, Uttara, then a blind person will have
developed faculties, and a deaf person will have developed faculties, according
to the words of the brahman Parasiri. For a blind person does not see forms
with the eye, and a deaf person does not hear sounds with the ear.”
When this was said, the young brahman Uttara sat silent &
abashed, his shoulders slumped, his head down, brooding, at a loss for words.
The Blessed One β noticing that Uttara was sitting silent & abashed, his
shoulders slumped, his head down, brooding, at a loss for words β said to Ven. Ananda, “Ananda, the development of the faculties
that the brahman Parasiri teaches his followers is one thing, but the
unexcelled development of the faculties in the discipline of a noble one is
something else entirely.”
“Now is the time, O Blessed One. Now is the time, O One
Well-Gone, for the Blessed One to teach the unexcelled development of the
faculties in the discipline of the noble one. Having heard the Blessed One, the
monks will remember it.”
“In that case, Ananda, listen & pay close attention. I
will speak.”
“As you say, lord,” Ven. Ananda responded to the
Blessed One.
The Blessed One said: “Now how, Ananda, in the discipline
of a noble one is there the unexcelled development of the faculties? There is
the case where, when seeing a form with the eye, there arises in a monk what is
agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that ‘This agreeable thing has arisen in me, this disagreeable
thing… this agreeable & disagreeable thing has arisen in me. And that is
compounded, gross, dependently co-arisen. But this is peaceful, this is
exquisite, i.e., equanimity.’ With that, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. Just as a man with good eyes, having closed
them, might open them; or having opened them, might close them, that is how
quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing
ceases, and equanimity takes its stance. In the discipline of a noble one, this
is called the unexcelled development of the faculties with regard to forms
cognizable by the eye.
“Furthermore, when hearing a sound with the ear, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might easily
snap his fingers, that is how quickly, how rapidly, how easily, no matter what
it refers to, the arisen agreeable thing… disagreeable thing… agreeable
& disagreeable thing ceases, and equanimity takes its stance. In the
discipline of a noble one, this is called the unexcelled development of the
faculties with regard to sounds cognizable by the ear.
“Furthermore, when smelling an aroma with the nose, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as drops of water roll off
a gently sloping lotus leaf & do not remain there, that is how quickly, how
rapidly, how easily, no matter what it refers to, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. In the discipline of a noble one, this is called the
unexcelled development of the faculties with regard to aromas cognizable by the
nose.
“Furthermore, when tasting a flavor with the tongue, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might easily
spit out a ball of saliva gathered on the tip of his tongue, that is how
quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing
ceases, and equanimity takes its stance. In the discipline of a noble one, this
is called the unexcelled development of the faculties with regard to flavors
cognizable by the tongue.
“Furthermore, when touching a tactile sensation with the
body, there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. He discerns that ‘This agreeable thing has arisen
in me, this disagreeable thing… this agreeable & disagreeable thing has
arisen in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might
easily extend his flexed arm or flex his extended arm, that is how quickly, how
rapidly, how easily, no matter what it refers to, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. In the discipline of a noble one, this is called the
unexcelled development of the faculties with regard to tactile sensations
cognizable by the body.
“Furthermore, when cognizing an idea with the intellect,
there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. He discerns that ‘This agreeable thing has arisen
in me, this disagreeable thing… this agreeable & disagreeable thing has
arisen in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity. With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might let two
or three drops of water fall onto an iron pan heated all day: Slow would be the
falling of the drops of water, but they quickly would vanish & disappear.
That is how quickly, how rapidly, how easily, no matter what it refers to, the
arisen agreeable thing… disagreeable thing… agreeable & disagreeable
thing ceases, and equanimity takes its stance. In the discipline of a noble
one, this is called the unexcelled development of the faculties with regard to
ideas cognizable by the intellect.
“And how is one a person in training, someone following the
way? There is the case where, when seeing a form with the eye, there arises in
a monk what is agreeable, what is disagreeable, what is agreeable &
disagreeable. He feels horrified, humiliated, & disgusted with the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing.
“When hearing a sound with the ear… When smelling an
aroma with the nose… When tasting a flavor with the tongue… When touching a
tactile sensation with the body… When cognizing an idea with the intellect,
there arises in him what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He feels horrified, humiliated, & disgusted with the
arisen agreeable thing… disagreeable thing… agreeable & disagreeable
thing.
“This is how one is a person in training, someone following
the way.
“And how is one a noble one with
developed faculties? There is the case where, when seeing a form with the eye,
there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. If he wants, he remains percipient of loathsomeness
in the presence of what is not loathsome. If he wants, he remains percipient of
unloathsomeness in the presence of what is loathsome. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome & what
is. If he wants, he remains percipient of unloathsomeness in the presence of
what is loathsome & what is not. If he wants β in the presence of what is
loathsome & what is not β cutting himself off from both, he remains
equanimous, alert, & mindful.
“When hearing a sound with the ear… When smelling an
aroma with the nose… When tasting a flavor with the tongue… When touching a
tactile sensation with the body… When cognizing an idea with the intellect,
there arises in him what is agreeable, what is disagreeable, what is agreeable
& disagreeable. If he wants, he remains percipient of loathsomeness in the
presence of what is not loathsome. If he wants, he remains percipient of
unloathsomeness in the presence of what is loathsome. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome & what
is. If he wants, he remains percipient of unloathsomeness in the presence of
what is loathsome & what is not. If he wants β in the presence of what is
loathsome & what is not β cutting himself off from both, he remains
equanimous, alert, & mindful.
“This is how one is a noble one with developed faculties.
“So, Ananda, I have taught you the unexcelled development
of the faculties in the discipline of a noble one; I have taught you how one is
a person in training, someone following the way; I have taught you how one is a
noble one with developed faculties. Whatever a teacher should do β seeking the
welfare of his disciples, out of sympathy for them β that have I done for you.
Over there are the roots of trees; over there, empty dwellings. Practice jhana,
Ananda. Don’t be heedless. Don’t later fall into regret. This is our message to
you all.”
That is what the Blessed One said. Gratified, Ven. Ananda
delighted in the Blessed One’s words.
Notes
1.
Or: Parasivi.
12/18/11
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