02/27/13
Filed under:
General
Posted by:
site admin @ 5:19 am
21 to 27213 WEDNESDAY LESSON 849
Senior Swimmers gather medals in RAINBOW AQUATICS MASTERS INTER - CLUB
SWIM GALA 2013 & 1KM SURF TO MOUNT OPEN WATER SEA SWIM -2013 in
COLUMBO
J Chandrasekharan including Brigadier Siddhappa, Mohan Reddy Sawkar,
Kumar, Mohan Rao, Muthu Krishnan, Chengappa, Rajini, Aiyappa, Lalitha,
Sita Rao, and others from India and Sri Lanka participated in the above
meet held on 22nd & 23rd February at the NCC Swim Complex and
completed the 1km surf to Mount Sea Swim held on February 24th and
achieved the following mens/womens different age categories jn events
100m Butterfly Stroke, Back Stroke, IM, Breast Stroke, Free Style and
were placed First, second and third places.
RAINBOW AQUATICS
MASTERS INTER-CLUB SHORT COURSE SWIMMING GALA AND
1km SURF TO MOUNT OPEN WATER SEA SWIM
2013
Total Athletes that Participated - 184
Male athletes - 125
Female Athletes - 59
Number of athletes participated for the sea swim - 71
Male athletes - 58
Female Athletes - 13
A Total of 21 swimmers from India Participated for this meet
Swimming champions and Sea swim .
Winners
Women’s Category
20-24
Individual Swimming Champion - Shari Amarasuriya - SSC
Sea Swim Winner - Cristeen Perera - OAC
25-29
Individual Swimming Champion - M.T.D Fernando - SL Navy
Sea Swim Winner - M.T.D Fernando - SL Navy
30-39
Individual Swimming Champion - Tehani Samarasekara – Rainbow aquatic club
Sea Swim Winner - A.C. Shiranthi Perera
40-49
Individual Swimming Champion - Suman Mahedra Kumar Singhi - India
Sea Swim Winner - Suman Mahedra Kumar Singhi - India
50-59
Individual Swimming Champion - Rajini Lakka - India
Sea Swim Winner -Rajini Lakka - India
60-69
Individual Swimming Champion - Sita Rao - India
Sea Swim Winner -Sita Rao - India
Men’s Category
20-24
Individual Swimming Champion - Rasith Chalanha and Shaan Dias - SL Navy
Sea Swim Winner - Shehaan Dias - RAC
25-29
Individual Swimming Champion - Akshayan Rajasingam - Otter Aquatic Club
Sea Swim Winner - W.P.L Fernando - Police
30-39
Individual Swimming Champion - R.P.M.P Daminda - Navy
Sea Swim Winner - R.P.M.P Daminda - Navy
40-49
Individual Swimming Champion - J.A. Ranathunga - Bolling Swimming Academy
Sea Swim Winner - K.D.H. Susantha - Police
50-59
Individual Swimming Champion - Mohan Rao Lingasugur – India and Roger Kanaka - Otter Aquatic Club
Sea Swim Winner -R.M. Kantha Karunarathna - SSC
60-69
Individual Swimming Champion - Edward Vandriesen - SSC
Sea Swim Winner -Edward Vandriesen - SSC
70-79
Individual Swimming Champion - BRG Vijayakumar - India
and J Chandrasekharan came second
Sea Swim Winner -BRG Vijayakumar - India
We thank each and every swimmer who participated for this meet to make
it a memorable one.
we also take this opportunity to thank our head coach mr. julian bolling
along with the swimming committee of RAC and also the old thomians
swimming club for organizing this meet for everyone to come together. a
special thank you to Sathish Kumar for leading the indian team which
added color to this event and also for the medals sponsered. a big thank
you goes out to the Rainbow academy Coaches who helped immensely to
make this event a succesful one. finally a big thank you for all the
Rainbow swimming volunteers (Kanitha, Chandula, Shaan, Dimuth, Yahiya,
Shenali, Pasindu) who helped make this event success by managing the
technical side of the meet.
Thank you Guys, Hope everyone enjoyed the experience and hope to see
everyone next year.
Mayawati terms Railway Budget anti poor and anti middle class
Bahujan Samaj Party supremo and former Uttar Pradesh Chief Minister Mayawati slammed the railway budget presented by Union Railway Minister Pawan Bansal and described it as disappointing, anti poor and anti middle class.
Rail Budget 2013: Fare has been hiked through the back door, says Mayawati
Mayawati, Chief, Bahujan Samaj Party (BSP): The poor and middle classes will not benefit much from it…Fare has been hiked through backdoor.
Coming down heavily on the UPA government for the ‘anti-people’ policies like increase in petroleum products and railway fares, Bahujan Samaj Party(BSP) Chief Mayawati today said the ruling alliance might advance Lok Sabha polls after presenting a populist budget. In fact these increases in the prices of commodities affecting the common man were a preparation for a soft budget which might be the last budget of this government, Ms Mayawati told reporters here. The BSP Chief, whose party is giving support to the government from outside, demanded that they should have a rethink over its ‘anti-people’ decision of deregulating diesel prices which allowed the oil marketing companies to revise diesel prices from time to time. Asked why the BSP party was not withdrawing support to the government in the wake of these measures, she said her party wanted to allow the UPA its full term so that they could not take refuge under the alibi that they could not give results for lack of time. “Let them have full term and perform the miracle,” Ms Mayawati said. She also demanded that the cap of nine subsidised cylinders a year per connection should be raised to 12. These decisions would deeply hurt the poor and farmers as increased prices of diesel would push up input cost of agriculture and cost of transportation, she said. More UNI MCN/NAZ PA1339 NNNN
– (UNI) — 18DI7.xml
Bahujan Samaj Party Sarvjan Hitay Sarvjan Sukhay
Miss. Mayawati demanded a rollback of the hiked train fares.
Terming the rail fare hike as anti-people, Bahujan Samaj Party (BSP) chief Mayawati demanded its immediate rollback. “Hike in railway fares was one of the many anti-common man policies of the government. We demand immediate rollback of the government decision,” Miss. Mayawati Ji said. “After hiking the price of petrol, diesel and LPG the UPA […]
Mayawati demands immediate roll back of rail fare hike
Lucknow: Terming the rail fare hike as anti-people, Bahujan Samaj Party (BSP) chief Mayawati demanded its immediate rollback.
“Hike in railway fares was one of the many anti-common man policies of the government. We demand immediate rollback of the government decision,” Mayawati said. In the pre-budget measure, the government had announced an across-the-board increase in rail passenger fares with effect from January 21 to net an additional Rs 6,600 crore a year, the first such increase in a decade.
02/19/13
Filed under:
General
Posted by:
site admin @ 10:12 pm
20213 WEDNESDAY- LESSON 848-India VS Sri Lanka Masters Swimming meet at Nondescripts Cricket Club Swimming Pool Colombo 07 from 22 Feb to 24 Feb 2013. 24 Feb 1Km Ocean Swimming.
Tourist info at Colombo airport - recommended-To and From the Airport-Early Colombo mini buses to Intl Airport
sonystravellines@gmail.com
Tourist info at Colombo airport - recommended
Helpfulness
socheid 277 reviews
There is a tourist info desk at Colombo airport that I recommend of you don’t have a transfer arranged for when you land. The tourist info people can give you info on the bus services from the airport (the public buses cost peanuts) and also on taxis. When you step past the barrier outside arrivals you will be met with people after your business for the best price they can get. Use the tourist info desk so that you are equipped with the right info to make the best decision for yourself in the face of prospective rip offs.
To and From the Airport
Helpfulness
explore_discover 227 reviews
The most cheapest way to get to the City from Airport is the BUS.
Turn left after coming out of the arrival lounge and walk until the end of the shades passing the TAXI Booking counters, and wait just few minutes, or you may find a red color shuttle bus already there, its free of cost and will take you to a nearby Bus Stop, take Bus Number 187 (This is not special Airport Bus and there is no Space for Big Luggage) if you take the second last seat on the left side there is enough space to put your luggage. Travel Time is around Hours and a half or little more.
This Bus will take you to Pettah (Fort Railway Station) the standard fare is SLR31.00 but but some time they charge extra if your luggage occupy another seat.
From Pettah to Airport or vice versa, there are Air conditioned VANS 22 seater (Same Number 187) If you have big luggage, yo may have to buy 2 seats, cost SLR 75 each, this Van will take you to the transportation center near the airport from there you have to get the Free Shuttle Bus (as mentioned above)
Metered Taxi’s are non existence and what they call Taxi is rented automobile and may cost around SLR2000 to 2500 to get to the city which is just 35 kilometer.
Early Colombo mini buses to Intl Airport
BobF7 1 reviews
For early morning flights from Colombo Airport (Sri Lanka), wait on the main road outside Central Bus Station.
Mini buses pull in here, before 06:30am, to pick up passengers.
They display the number 187, and charge 200 Rupees, and link up with the free shuttle, which then goes to the airport terminal. A tuk-tuk would charge 1500, private vehicles 2000 Rupees. Trip takes around an hour, as many locals get on & off along the way.
011-2581758
Ahangama Ananda Ven Thero
50 Fredrica Road, Colombo 06
Phone : (+94)(011)2581758
Nondescripts Cricket Club (NCC)
NCC | Nondescripts Cricket Club
29, Maitland Place
Colombo 7
Sri Lanka
94 11 2695293
Hotel Windsurf
15-A. De Souza Avenue
http://www.mountlaviniahotel.com/front/index.php
Mount Lavinia
Colombo - Ph. 011 2732299
Kandy
Laxmi Guest House
Anuradhapura
Sri Sarananda Perivemi
Colombo to Kandy by Train
Kandy to Dambulla by Bus
Dambula to Anuradhapura - by Bus
Anuradhapura to Colombo - by Train
Important Monasteries
KELANIYA
GANGARAMA
www.hotelscombined.com
http://www.go-lanka.com/Colombo/windsurf/hotel_windsurf_colombo.html
Hotel Windsurf -
Colombo, Sri Lanka
The Hotel Windsurf is very centrally located in Mount Lavinia, the beach resort suburb of Colombo.
Only 50 m away from the Mount Lavinia beach and
close enough to the Galle Road, Colombo’s main road, for easy access
without the noise and traffic that comes with it.
A
perfect place for your stay in Colombo as well as a ideal gateway for
your explorations of Sri Lanka’s Coasts and hill country.
The Hotel Windsurf consist of 18 rooms and a idyllic beach hut.
All rooms are en-suite with hot water and air-conditioned.
The owner of the Hotel
Windsurf, Mr. Rajapakse, offers a lot of indoor and outdoor activities
for his guests including access to the adjoining tennis court and, as
the name indicates, windsurfing facilities.
http://www.go-lanka.com/Kandy/lakshmi/lakshmi_guesthouse_kandy.html
Lakshmi Guesthouse (Palm Garden II)
Kandy, Sri Lanka
The Lakshmi Guesthouse (Palm Garden II) is a favorite place for the young and/or independent travelers to Kandy.
Located close to the city center, the Lakshmi Guesthouse (Palm Garden II) is an ideal starting point to explore Kandy and the sourrounding hill country.
French and English speaking management.
The eleven rooms of the Lakshmi Guesthouse (Palm Garden II) cater for all needs and budgets.
The Lakshmi Guesthouse (Palm
Garden II) offers many services including an in-house Internet cafe,
motor bikes rentals and a full range of tours and excursions. The Lakshmi Guesthouse (Palm Garden II) restaurant is well known for their local and Western cuisine.
view rooms
view details
view pictures
view rates
book now
The Lakshmi Guesthouse, Kandy is 136 km from Sri Lanka’s international airport and 116 km from Colombo.
Colombo to kandy
The roof-top beer garden of the Hotel Windsurf offers great views over the Mount Lavinia beach.
All travel arrangements can be planned and booked with the friendly help of Mr. Rajapakse.
view rooms
view details
view pictures
view rates
book now
The Hotel Windsurf, Colombo is only 30 km from Sri Lanka’s international airport and 3 km from Colombo’s main railway station.
http://www.brandbihar.com/english/religion/buddhism/buddhist_temple/sri_lanka_buddhist_temple_list.html
http://slr.malindaprasad.com/index.php?from=KDT&to=FOT
Sri Lanka Railway Time Table - Train Schedule: Mobile Edition
If your Destination not here, Click Here to Request it
5.7
Score from 52 reviews
Ranveli Beach Resort
Mount Lavinia • Show map
Located next to Mt. Lavina Beach, Ranveli Beach Resort is a 5-minute drive from Odel Mt. Lavina Shopping Centre. It offers free parking, a restaurant and rooms with an en suite bathroom. More
Latest booking: February 18 Book now
Standard Double or Twin Room with Fan Breakfast included
Only 2 left
INR 1,734.40
Standard Double or Twin Room Last one! Breakfast included
Last chance! Only 1 left
INR 2,222.20
Standard Double or Twin Room with Fan Breakfast included
Only 2 left
INR 1,463.40
Standard Double or Twin Room Last one! Breakfast included
Last chance! Only 1 left
INR 1,734.40
Check your 3G Speed from Check My 3G Speed
iPhone iPod, Android App Available for This Site
You can get a train from Colombo to Anuradhapura.
22:00…arrives 03:17
08:45…arrives 14:10
13:45…arrives 18:48
16:20…arrives 20:10.
Cost is 1st class ….520 rupees.
……. 2nd class…..290 rupees.
……..3rd class…..160 rupees.
I don’t know if there’s a direct bus from Negombo but you can get
either a bus or train from Negombo to Puttalam and another bus from
there to Anuradhapura.
Again, I don’t know the bus fare but much cheaper than the train.
Safety,,,, many people swear off the buses because of safety worries
and I know rthere are a lot of bus related incidents on the roads but
I’ve used them for years and never
http://www.ihatetaxis.com/airport/CMB-Bandaranaike-Airport/Bandaranaike-Airport-taxi-service
sonystravellines@gmail.com
011-2581758
Ahangama Ananda Ven Thero
50 Fredrica Road, Colombo 06
Phone : (+94)(011)2581758
Nondescripts Cricket Club (NCC)
NCC | Nondescripts Cricket Club
29, Maitland Place
Colombo 7
Sri Lanka
94 11 2695293
Hotel Windsurf
15-A. De Souza Avenue
http://www.mountlaviniahotel.com/front/index.php
Mount Lavinia
Colombo - Ph. 011 2732299
Kandy
Laxmi Guest House
Anuradhapura
Sri Sarananda Perivemi
Colombo to Kandy by Train
Kandy to Dambulla by Bus
Dambula to Anuradhapura - by Bus
Anuradhapura to Colombo - by Train
Important Monasteries
KELANIYA
GANGARAMA
www.hotelscombined.com
http://www.go-lanka.com/Colombo/windsurf/hotel_windsurf_colombo.html
Hotel Windsurf -
Colombo, Sri Lanka
The Hotel Windsurf is very centrally located in Mount Lavinia, the beach resort suburb of Colombo.
Only 50 m away from the Mount Lavinia beach and
close enough to the Galle Road, Colombo’s main road, for easy access
without the noise and traffic that comes with it.
A
perfect place for your stay in Colombo as well as a ideal gateway for
your explorations of Sri Lanka’s Coasts and hill country.
The Hotel Windsurf consist of 18 rooms and a idyllic beach hut.
All rooms are en-suite with hot water and air-conditioned.
The owner of the Hotel
Windsurf, Mr. Rajapakse, offers a lot of indoor and outdoor activities
for his guests including access to the adjoining tennis court and, as
the name indicates, windsurfing facilities.
http://www.go-lanka.com/Kandy/lakshmi/lakshmi_guesthouse_kandy.html
Lakshmi Guesthouse (Palm Garden II)
Kandy, Sri Lanka
The Lakshmi Guesthouse (Palm Garden II) is a favorite place for the young and/or independent travelers to Kandy.
Located close to the city center, the Lakshmi Guesthouse (Palm Garden II) is an ideal starting point to explore Kandy and the sourrounding hill country.
French and English speaking management.
The eleven rooms of the Lakshmi Guesthouse (Palm Garden II) cater for all needs and budgets.
The Lakshmi Guesthouse (Palm
Garden II) offers many services including an in-house Internet cafe,
motor bikes rentals and a full range of tours and excursions. The Lakshmi Guesthouse (Palm Garden II) restaurant is well known for their local and Western cuisine.
view rooms
view details
view pictures
view rates
book now
The Lakshmi Guesthouse, Kandy is 136 km from Sri Lanka’s international airport and 116 km from Colombo.
Colombo to kandy
The roof-top beer garden of the Hotel Windsurf offers great views over the Mount Lavinia beach.
All travel arrangements can be planned and booked with the friendly help of Mr. Rajapakse.
view rooms
view details
view pictures
view rates
book now
The Hotel Windsurf, Colombo is only 30 km from Sri Lanka’s international airport and 3 km from Colombo’s main railway station.
http://www.brandbihar.com/english/religion/buddhism/buddhist_temple/sri_lanka_buddhist_temple_list.html
http://slr.malindaprasad.com/index.php?from=KDT&to=FOT
Sri Lanka Railway Time Table - Train Schedule: Mobile Edition
If your Destination not here, Click Here to Request it
Check your 3G Speed from Check My 3G Speed
iPhone iPod, Android App Available for This Site
You can get a train from Colombo to Anuradhapura.
22:00…arrives 03:17
08:45…arrives 14:10
13:45…arrives 18:48
16:20…arrives 20:10.
Cost is 1st class ….520 rupees.
……. 2nd class…..290 rupees.
……..3rd class…..160 rupees.
I don’t know if there’s a direct bus from Negombo but you can get
either a bus or train from Negombo to Puttalam and another bus from
there to Anuradhapura.
Again, I don’t know the bus fare but much cheaper than the train.
Safety,,,, many people swear off the buses because of safety worries
and I know rthere are a lot of bus related incidents on the roads but
I’ve used them for years and never
http://www.ihatetaxis.com/airport/CMB-Bandaranaike-Airport/Bandaranaike-Airport-taxi-service
http://srilanka.travel-culture.com/tours/fullday_kandy_tour.shtml
Full Day Colombo Kandy Tour
Spending an extra day in Colombo? Take a trip to Kandy the garden city of Sri Lanka. Our full day tour of Kandy is a great way to see the city of Kandy and Pinnawala Elephant orphanage. This tour is available on any day of the week and lasts about 8 hours.
We will pick you up at 8AM from your hotel or airport if you are transiting at airport and drive to to Kandy enroute we will stop at Pinnawala Elephant orphanage where you can see the elephants being raised with great care and affection. You can take pictures of elephants as they take bath at the nearby river.
Later we will continue to Kandy this royal city, sheltered by the hills and looped by the Mahaweli the longest river of Sri Lanka. We will take you straight to the temple of the tooth relic. Later you will visit the botanical gardens of Kandy and spice and fruits market.
While visiting Royal Botanical Gardens located at Peradeniya you may like to stop at the University of Peradeniya - the spacious green campus laid out near the banks of the Mahaweli is a must for any visitor to Kandy.
Stop for lunch at the Round Tour Restaurant. Afternoon a drive thru the hills of Kandy and head back to Colombo. Arrive Colombo around 4PM
Cost US$ 140.00 Per person minimum 2 people Including entrance fees Lunch and private car and English speaking driver, special discounts available for groups and larger .
For more details or booking requests please contact us
Above Price Includes:-
Private Air-conditioned Car or coach.
Entrance fees for Temple Of The Tooth, Peradeniya Botanical Gardens.
Services of a English Speaking Chauffer Guide.
15% Value added tax (Vat) and 1% tourism development levy.
contact us to book now.
Colombo Kandy Route map
Elephants at the Pinnawala Elephant orphanage
The Temple of tooth in Kandy
How to buy tickets…
You cannot book online*, but it’s easy to buy tickets when you get to Sri Lanka, there is a special ticket window for tourists in the 1st & 2nd class advance booking office at the east end of Colombo Fort station. Reservations for trains with reserved seating such as InterCity Express trains open 10-14 days in advance. Other trains (shown as having ‘unreserved’ seats) don’t require a reservation, you just buy a ticket on and hop on. Seats in the 1st class observation car from Colombo to Kandy can get fully-booked from time to time, so book a few days ahead if you can, but you may well find seats available on the day of travel.
If you really want to pre-book a train before you get to Sri Lanka, and are prepared to pay a booking fee, try contacting a local travel agency (and let me know if you find a good one!) or even asking your hotel to arrange tickets for you. If you want to book some hotels or tours as well as train tickets, reputable agency www.reddottours.com will book train tickets for you if you’re also booking £300 or more of other tours and accommodation with them.
* The special deluxe ExpoRail carriage Colombo-Kandy can be booked online, at www.exporail.lk.
http://www.travelindochina.com.au/small-group-tours/sri-lanka/sri-lanka-discovery
http://www.virtualtourist.com/travel/Asia/Sri_Lanka/Western_Province/Colombo-1428803/Transportation-Colombo-TG-C-1.html
Early Colombo mini buses to Intl Airport
BobF7 1 reviews
For early morning flights from Colombo Airport (Sri Lanka), wait on the main road outside Central Bus Station.
Mini buses pull in here, before 06:30am, to pick up passengers.
They display the number 187, and charge 200 Rupees, and link up with the free shuttle, which then goes to the airport terminal. A tuk-tuk would charge 1500, private vehicles 2000 Rupees. Trip takes around an hour, as many locals get on & off along the way.
When an SC/ST is harassed like this, that means he is treading the right path. Ultimately he/she will reach the ultimate goal.As per Presidential directive non of the SC/ST could be made unfit with out informing him and without training him to become fit. grading is always one step higher. If it is unsatisfactory, it is satisfactory, if it is very good for others it is excellent for SC/ST. If suitable candidates are not found among SC/STs for an higher grade he must promoted and trained.
Such harassements are taking place in all govt. departments to deny protions to SC/STs to promote junior manuvadis. Now that Ms Mayawati has become eligible for her higher post of PM for PRABUDDHA BHARATH, you will see a few such manuvadi elements trying to curb it. Ultimately we will win because we are on the right Constitutional path. All that we have to do is go to every street and convince the people the ills of becoming saleable commodities and work hard to hand over the MASTERKEY to BSP. soe sarvajan hithay Sarvajan Sukhay i.e., for the peace,welfare and happiness for the entire people.
When an SC/ST is harassed like this, that means he is treading the right path. Ultimately he/she will reach the ultimate goal.As per Presidential directive non of the SC/ST could be made unfit with out informing him and without training him to become fit. grading is always one step higher. If it is unsatisfactory, it is satisfactory, if it is very good for others it is excellent for SC/ST. If suitable candidates are not found among SC/STs for an higher grade he must promoted and trained.
Such harassements are taking place in all govt. departments to deny protions to SC/STs to promote junior manuvadis. Now that Ms Mayawati has become eligible for her higher post of PM for PRABUDDHA BHARATH, you will see a few such manuvadi elements trying to curb it. Ultimately we will win because we are on the right Constitutional path. All that we have to do is go to every street and convince the people the ills of becoming saleable commodities and work hard to hand over the MASTERKEY to BSP. soe sarvajan hithay Sarvajan Sukhay i.e., for the peace,welfare and happiness for the entire people.
02/18/13
Filed under:
General
Posted by:
site admin @ 3:43 am
18213 MONDAY LESSON 847-I want to give the Independence Day speech from Red Fort as Prime Minister: Mayawati
http://www.ndtv.com/topic/mayawati
VOICE OF SARVAJAN
One has to shed the traditional, venomous, angry, hateful, dominating jealousy, chamcha, chela, bootlicking, slavery attitude to make Ms Mayawatiji equivalent to Obama by becoming broad minded. Is SP, Congress, BJP, the corporates and TOI not playing Caste politics? Not only the SC/STs but also the Sarvajan Samaj believe her.Only when Maha mayawatiji becomes the next PM of PRABUDDHA BHARATH caste system will be removed. Now we have st, 2nd, 3rd, 4th rate athmas and the untouchables without any athma. so that they do whatever they wished to do to them. Buddha never believed in any athma. He said all are equal. Instead of all the abobe mentioned people propagating caste system let them elect her as the PM.As though the Congress, BJP ex PM Vajpayee’s son-in-law the SP and TOI are not corrupt and have not made lot of money by looting the country and country men, she is blamed for taking money for her birthday from many common men. Actually the common men and women wanted to present her with 33lakh crores of Budget money by electing her as PM to enable her to distribute equally among all sections of the society for their peace, welfare and happiness. And also to build mental asylum for people who are suffering from mental disorder like hatred, anger, intolerance, jealousy etc.
02/16/13
Filed under:
General
Posted by:
site admin @ 11:34 pm
17213 SUNDAY LESSON 846-Make sure I can deliver I-Day speech as PM from Red Fort: Mayawati to BSP workers-Mayawati lashes out at Congress, BJP-Mayawati keen to expand BSP base Maharashtra, addresses rally in Nagpur-Governments pitting SC/STs against OBCs: Mayawati
http://www.hindustantimes.com/India-news/Maharashtra/Make-sure-I-can-deliver-I-Day-speech-as-PM-from-Red-Fort-Mayawati-to-BSP-workers/Article1-1012928.aspx
Make sure I can deliver I-Day speech as PM from Red Fort: Mayawati to BSP workers
Making clear her prime ministerial aspirations, BSP supremo Mayawati
today asked party workers to ensure a big victory for BSP in the next
general elections and warned them against becoming a “saleable
commodity”.
Addressing a rally of party workers here, the former UP Chief
Minister asked her party workers to ensure a big victory for
BSP in the next general elections so that she can “deliver Independence
Day speech as Prime Minister from the Red Fort”.
Mayawati cautioned her party cadre to remain alert against forces
that might “try to corrupt them” during the Assembly and Lok Sabha
elections.
“Don’t become a saleable commodity,” she warned.
She accused Congress and BJP of conspiring to stall the bill on quota
in promotion for SCs/STs in government jobs and promised that if her
party comes to power at the Centre, it would ensure that it is
implemented.
Congress-led UPA government could also have filed a review petition
in the Supreme Court, which had quashed UP government’s decision on
reservation in promotions for SC/STs, but it did not, Mayawati alleged
while addressing a state-level rally of party workers in Nagpur.
Congress could have also asked a competent legal counsel to defend
the case of continuing the reservation quota in promotions, but it did
not do so, she said.
Both Congress and the BJP conspired to deny the rights to lakhs of
government employees, she alleged and asked the cadre to remain
equidistant from both the parties.
BSP had to take the fight to streets and finally to Parliament, she
said, adding “though we have succeeded partially as the Rajya Sabha has
passed the Amendment Bill, but it is still pending in the Lok Sabha.”
She also demanded stringent punishment to those involved in the VVIP helicopter scam.
Opposing the Foreign Direct Investment (FDI) in retail, Mayawati said
the UPA government should adopt developmental policies which would
benefit the general public.
She also supported creation of Telangana state out of Andhra Pradesh and favoured statehood to Vidarbha.
She also criticised the direct cash transfer in subsidy schemes saying it would not help the poor.
She also demanded stringent punishment to the persons involved in the VVIP helicopter scam.
Alleging that the central government was reluctant to release the
full Indu Mills land in Mumbai for Dr BR Ambedkar’s memorial, she said
if BSP comes to power (at the Centre), the required 100 acres of land
would be parted with.
Suitable museums and memorials of Mahatma Jyotirao Phule and Dr Ambedkar would be constructed in Maharashtra, she promised.
She also said they will construct a memorial of late BSP supremo Kanshiram in Punjab.
She also supported creation of Telangana state out of Andhra Pradesh and favoured statehood to Vidarbha.
Party stalwarts Satish Mishra and state president Vilas Garud also spoke on the occasion.
http://www.prokerala.com/news/articles/a360620.html
Bahujan Samaj Party (BSP) chief Mayawati Sunday lashed out at the Congress and the Bharatiya Janata Party (BJP) for their “pro-corporate” policies and described both parties as “anti-people”.
“Both, the Congress and the BJP, have pro-corporate, anti-people
policies. The United Progressive Alliance (UPA) government at the centre
and the Congress government in Maharashtra have failed to address the
concerns of a common man,” she said while addressing a rally here.
She urged the local party leaders and functionaries to work hard to expand the party’s base in the state.
“The interests of the people belonging to backward classes of the
society have been ignored. I urge the local leadership to unite and
engage these people under the BSP banner,” she said.
Criticising the foreign direct investment (FDI) in retail, Mayawati
said this and other government policies have pushed inflation, poverty
and unemployment at an all-time high.
“The poor and middle class people are the worst affected by such
policies. We (BSP) have always raised our voices to oppose such policies
and come out in support of the marginalised sections of the society,”
she said.
Thousands of BSP workers from across Maharashtra gathered here to participate in the rally.
http://truthdive.com/2013/02/17/Mayawati-keen-to-expand-BSP-base-Maharashtra-addresses-rally-in-Nagpur.html
Nagpur, Feb. 17 (ANI): Bahujan Samaj Party (BSP) president and former
Uttar Pradesh Chief Minister Mayawati addressed a rally at Kasturchand
Park here on Sunday and asked the local party leaders and workers to
work hard to expand the party mass base in the state.
Accusing regional parties as well as the Congress and the Bharatiya
Janata Party (BJP) of ignoring the interest of the people belonging to
backward classes of the society, Mayawati told to the local leadership
to unite and engage these people under the BSP banner.
Lashing out at the Congress and the BJP over their ‘anti-people’ and
‘pro-corporate’ policies, Mayawati said that the UPA Governments at the
Centre and in the state have failed to address the problems of the
common people.
“Inflation, poverty and unemployment are at all time high at present due
to the anti-people and pro-corporate policies of the UPA Government
like FDI in retail sector. And the poor and middle class people are the
worst affected by such policies. BSP has been consistently opposing such
policies and raising voice in support of the people belonging from
marginalized sections of the society,” said Mayawati.
She urged the people to support and elect the BSP to power in the upcoming general elections and state assembly elections.
A large number of BSP workers from Nanded, Pune, Mumbai, Thane, Nashik,
Aurangabad, Latur and adjoining districts, gathered here to hear their
party supremo. (ANI)
http://newindianexpress.com/states/karnataka/article1458892.ece
Governments pitting SC/STs against OBCs: Mayawati
Maintaining that SC/STs and OBCs hold the key to come to power at
both the Centre and states, Bahujan Samaj Party (BSP) supremo and former
Uttar Pradesh chief minister Mayawati requested them to remain united
and struggle for their Constitutional rights.
Addressing a party
convention attended by party workers from five southern states,
including host Karnataka, Andhra Pradesh, Tamil Nadu, Kerala and
Puducherry, the BSP chief alleged on Sunday that the Congress, which has
ruled the country for the most number of years since Independence, has
ignored the oppressed classes.“Successive governments both at the Centre
and states have strategically divided society, pitting SC/STs against
OBCs with an ulterior motive to remain in power,” she added.
Strongly
advocating the need to forge an alliance between the SC/ST and OBCs,
the BSP supremo said that religious minorities and OBCs must come
together on a single platform and assert their rights.
Alleging
that some political parties and media houses are spreading propaganda
that BSP has an apathy towards upper castes, Mayawati said: “We are
struggling only for the rights which are guaranteed in our
Constitution.”
She urged the Centre to take immediate measures to
provide reservation in the promotion of government staff. Opining that
aggressive riding on FDI would result in diluting the rights and
privileges guaranteed by the Constitution, she criticised both the
Central and state government policy of uprooting the tribal people and
making way for capitalists.
Exhorting her partymen not to fall
prey to the Congress and BJP which are luring them with money and other
offerings, the BSP chief appealed to them to work hard to strengthen the
party.
State BSP presidents of Karnataka, Tamil Nadu, Kerala, Andhra Pradesh and Puducherry also attended the rally.
VOICE OF SARVAJAN
Siddharth Tandon (Delhi) replies to Dev.
Mayawati !! Thats it .
Haters
will never understand !! I agree with vbsravi (banglore) We want her as
the PM of our Country. Have you ever seen media talking about the cost
of BJP’s or Congress election missions or rallies !! Just going on
commenting Racist people.
It’’s being used for them only. Dont be hippocrit
Om Bansal (Prenton UK)
Money would be better spent on uplifting SC/STs.
biplop (Delhi)
This is doing out of unity and love of dalit rising. People will be jealous and make lot of story for this also. How funny?
rvijay (pimpri) 9 hrs ago
2014 election rally for future SC/ST P.M
Bahen Ms Mayawatiji is sure to become Maha Mayawatiji, the next Prime Minister of PRABUDDHA BHARATH
as she is the only hope of the Nation for Peace, Welfare and Happiness of the
Entire People through the policy of Sarvajan Hithay Sarvajan Sukhay by
distributing the wealth of the country equally among all sections of the
society as directed in the Constitution. Some of the critiques must
start becoming broad minded like the people of USA who elected Obama as
their president for the second time. People must shed their castiest
mentality to prove that they too are no way less than Americans in this
regard. Now the scribes have awakened to prove that they are fearless and
neither the Congress nor the BJP can ever face the scribes as once
Napolean said” I can face two battalions but not two scribes”. Scribes can certainly expose the people who have become saleable commodities during elections forgetting that for a small amount they are selling their own selves loosing all benefits of the government for five years and becoming responsible for price rise and so on.
VOICE
OF SARVAJAN
Bahen Ms Mayawatiji is sure to become Maha Mayawatiji, the next Prime
Minister of PRABUDDHA BHARATH as she is the only hope of the Nation for
Peace, Welfare and Happiness of the Entire People through the policy of
Sarvajan Hithay Sarvajan Sukhay by distributing the 33 lakh Crores
wealth of the country equally among all sections of the society as
directed in the Constitution. Some of the critiques must start becoming
broad minded like the people of USA who elected Obama as their president
for the second time. People must shed their castiest mentality to prove
that they too are no way less than Americans in this regard. Now the
scribes except a few such asTOI have awakened to prove that they are
fearless and neither the Congress nor the BJP can ever face the scribes
as once Napolean said” I can face two battalions but not two scribes”.
Scribes can certainly expose the people who have become saleable
commodities during elections forgetting that for a small amount they are
selling their own selves loosing all benefits of the government for
five years and becoming responsible for price rise and so on.
Jagatheesan Chandrasekharan (Bangalore) 1 min ago
vbsravi (Bangalore)
Many
people of country want mayawati address the nation from Redfort on Aug
15, this is one more manifestation of that desire, it is very strange
when it comes to BSP media talks about money, when it comes to BJP and
Congress it will say silent on money matter, where these parties spend
much more then BSP on any instance.
Shivdas Kale (Bangalore, India)
1 hr ago
Bronze: 39
39 Points
is always highlighting the issues regarding what mayawati wears,where she
stays, how much money spent on garlands, stage, banners etc , they
never highlight what the content of her speech, how many people
attended the rally etc .Every party is spending on such big rallies, why
then only Mayawati is targetted.Here that Manuwadi soch works.People of
Nagpur erected the model of Red fort and they hope that Mayawati will
address the nation from the real red fort.
The Entire Sarvajan i.e., people will hand over the MASTER KEY only to mayawatiJi like the US did by electing Obama for the second time. It is only the rule of Congress and BJP responsible for creating Black money and for the Price rise. Better question Vajpayee’s son-in-law and other congress leaders for the prevailing corruption. remember that whenever a Scheduled caste/Tribe, OBC/ Minority or the poor becomes eligible for their promotion to their higher promotion they are issued false charge sheets by the mad manuvadis to curtail their higher promotion to elevate a junior mad manuvadi. Now Ms Mayawati has become elegible to become PM, therefore, these false charges. the very same people who elected Indira Gandhi, MGR, NTR and so will now elect Ms mayawatji as the PM.
Jagatheesan Chandrasekharan (Bangalore) replies to zuzu
Once
you come to know that a person belongs to Scheduled Caste then you
start hating, get angry and jealousy. These are defilement of the mind
and nothing but a mental disease. Overcome this disease and become broad
minded like the people of US who elected Obama as President for the
second time and avoid getting hospitalised in a mental asylum.
Filed under:
General
Posted by:
site admin @ 10:25 am
16213 SATURDAY LESSON 845
Questions Answers on
swimming fitness
swimming
IN BRIEF: Moving through water by the motion of hands and feet.
I often think that we are like the carp swimming contentedly in that pond. — Michio Kaku, Source: Hyperspace : A Scientific
Odyssey Through Parallel Universes, Time Warps, and the 10th Dimension,
The Dream Encyclopedia:
Bodies of water are natural symbols of both the unconscious and the emotions. Dreaming about swimming can thus be related to the emotions or to an exploration of one’s unconscious (a natural dream image for someone undergoing therapy). Also, because we spend the first nine months of our lives in a liquid environment, swimming is also a symbol of birth or rebirth.
Swimming
Swimming and Diving - swimming: racing contest in which swimmers propel themselves across surface of water over designated distance, usualy. in one of four strokes
Swimming may refer to:
Movement and sport in water
http://www.active.com/swimming/Articles/Breathing-Tips-for-Swimmers.htm
When it comes to breathing, new swimmers often struggle to master their technique, while veteran swimmers continually strive to perfect it. Use this guide to get the air you need in the water.
Proper Breathing Technique for Swimming
Learn how to get comfortable in the water and find a rhythm to your breathing, even through a stressful triathlon swim start.
Bilateral Breathing
Many swimmers use only one side to breathe on, especially those who log a lot of freestyle yards. One of the most common questions in the
swimming world is should you breathe on one side only or use bilateral breathing?
4 Steps to Easy Breathing in Freestyle
For beginning swimmers, learning to breathe is as important as discovering your stroke. Here are four ways to gradually build your confidence in the water.Breathing Mechanics That Will Help
Your Freestyle
If breathing breaks your stroke’s rhythm, the solution isn’t to hold your breath. Use these tips to put air in your lungs without compromising your technique.
Extra Air and Fast Turns in Distance
Swimming
Long pool sets mean lots of flip turns. For some swimmers, not breathing in and out of the turn can leave them gasping for air. Next time
you’re short of breath, try this method.
Mastering the Top 5 Freestyle
Breathing Challenges
The most common questions I hear about the mysteries of swimming efficiently usually involve breathing. Here are the top five challenges in learning how to breathe in freestyle.
Breathing Basics: Getting Comfortable
Until your swimming breath becomes routine, effectively focusing on other aspects of your stroke is impossible. Try this unique out-of-the-pool exercise to help you get comfortable.
Inside-Out Breathing: Get the Air You
Need
There’s probably a greater range of breathing skill in swimming than in any other activity. Elite swimmers can breathe effortlessly while
maintaining perfect form at maximum exertion and world-record pace.
Perfect Your Breathing With a Better
Body Position
Do you get fatigued easily in the water because of lack of air? Improve your breathing by balancing your body position.
Q & A With Natalie Coughlin:
Breathing and Hand Position Tips
Olympic gold medalist Natalie Coughlin answers your questions on maximizing your freestyle breathing and fine-tuning your hand position.
Q & A With Natalie Coughlin: Flip
Turns and Better Breathing
Olympian Natalie Coughlin answers questions about improving your flip turns and having greater control over your breathing.
What is the definition for
swimming ?
In recreation and sports, the propulsion of the body through water by combined arm and leg motions. Swimming is popular as an all-around fitness routine and as a competitive sport. It has been included in the modern Olympic Games since their inception in 1896. Events include freestyle (crawl-stroke) races at distances of 50, 100, 200, 400, 800, and 1,500 m;
backstroke, breaststroke, and butterfly races at 100 and 200 m; individual
medley races at 200 and 400 m; freestyle relays, 4 ´ 100 m and 4 ´
200 m; and the medley relay, 4 ´
100 m. Long-distance swimming competitions, usually of 15 – 37 mi (24 – 59 km),
are generally held on lakes and inland waters.
Swimming is one of the most popular recreational sports that can be enjoyed by all ages. The ability to swim enables people to participate in a wide variety of water sports such as snorkelling, water skiing, jet skiing, wind surfing, sailing, boating, fishing, rowing, and canoeing, without the fear of getting into trouble, and reduces the risk of drowning. Fear of water, particularly if a person suddenly gets out of
their depth, prevents a lot of people going into a swimming pool or enjoying beach holidays. Many of the newer water sports require expertise in handling a craft as well as swimming proficiency.
Water is a very dangerous place for non swimmers, particularly if it is cold and an excessive amount of alcohol has been drunk. Unfamiliar
surroundings, and no knowledge of local tides, can be lethal to careless individuals. Water-related fatalities are the second leading cause of
accidental death in the UK and Australia, and the third in the US. The risk of drowning is 2.5 deaths per 100000
in USA and 1 per 100 000
in the UK.
Babies are taught to swim at a very young age in some countries; this enables them to learn to swim without fear of the water. They should have had their first two combined immunizations, unless they are being breast-fed. The water temperature should be higher than normal, a minimum of 86°F or 27°C. The time spent in the water should be carefully monitored; this can vary from 10 minutes to 30 minutes but babies should not stay too long in the water as they lose heat rapidly.
Swimmers are usually taught the four swimming strokes used for competitions; the front crawl, backstroke, breaststroke and butterfly, which are swum either as a single stroke or in combination over various distances.
There are four phases of each stroke; the reach, catch, pull, and recovery. The arm action during the pull phase provides 75% of the
propulsion in all strokes except the breast-stroke, where the contributions from the upper and lower limbs are equal. During reach or entry the arm reaches forwards to enter the water. In backstroke the arm entry occurs with the shoulder in the fully elevated position. Catch is similar in all competitive strokes except backstroke; the elbow flexes, the arm extends forwards at the shoulder and moves outwards in the horizontal plane whilst rotating towards the body. The pull is the propulsion phase and can vary; the swimmer either sculls or pushes the water. The arm action starts at maximum elevation and ends in extension except in breast-stroke. Recovery is the out of water phase (except breast-stroke), and the arm then returns to start position.
In breast-stroke the arms move together in pull and recovery phase and the arms do not pull below the waistline.
Swimming is a sport that attracts participants of all ages although it is largely a young sport. Competitions are organized by clubs,
schools, and national associations. Short course competitions take place in a 25-metre pool, long course in a 50-metre pool. Olympic swimming competitions are over a variety of distances and strokes, and they take place in 50-metre pools. Synchronized swimming, water polo, and diving are also included in the Olympic program
. Swimming
in the sea may be part of a triathlon race, and open sea races, including
Channel swims, are also held. ‘Masters’ swimming competitions are held for
those over 24 years of age whereas ‘veteran’ sports competitions in athletics
are for the over 40s. Competitions for different age groups are held in most
countries, and world championships also take place.
Competitive swimming is a high-intensity training and
performance sport. During the school year swimming training is divided into two
sessions: the first session is in the early morning before school and the
second session after school. The competitive swimmer usually does an average of
12
000-18 000 metres per day. The competition programme
for the season should be planned well in advance so that the swimmer can peak
for a specific competition, i.e. the swimmer reduces the amount of training to
get the best result.
Swimming is a relatively injury-free sport and was found to be
the safest of eleven sports surveyed by Weightman and Brown in 1975. It is
non-load-bearing and does not involve antigravity work, resulting in fewer
injuries. The injuries that do occur are usually due to overuse, doing too much
too quickly, or breaking the rules.
To ignore warning signs of strong currents, king waves or rip
tides may have lethal consequences. Diving into the shallow end of a pool or
into a wave or sea where rocks are submerged may result in severe injuries.
Pools should have the depth clearly marked so that swimmers do not dive into
shallow water. Pools used for competition should be marked 2 metres from the
wall at each end to judge when to turn. Flags are placed above the pool 5
metres from the end of the pool for the backstroke turn. There are rules
against running around the pool. Pool discipline should be maintained,
particularly out of the pool to prevent people slipping or jumping into the
pool on top of other swimmers. There should also be strict discipline in the
pool when swimming lengths.
Hyperventilation before
trying to swim a long distance under water should be forbidden, as it increases
the risk of hypoxia
(lack of oxygen), and may result in loss of consciousness and
death by drowning. The hyperventilation removes carbon dioxide and hence delays
the stimulus to breathe when breathholding.
Swimming programmes are helpful for both the mentally and the
physically handicapped as they weigh less in water, and this makes it easier
for them to move their muscles, enabling them to improve muscle tone and
co-ordination of movement. Pregnant women can swim during their pregnancy while
many other sports are not suitable. Swimming is also useful in rehabilitation
of injured athletes. Patients with rheumatoid arthritis can improve their
aerobic capacity by swimming in warm water. Asthmatics should be encouraged to
swim, as swimming is the sport that is least likely to precipitate an asthmatic
attack, and the fitter they are the fewer attacks they have; swimming improves
their breathing. Asthma is not a handicap in achieving excellence in sport as
shown by the number of Olympic gold medal swimmers who were asthmatics.
Water aerobics is becoming a popular method of keeping fit, with
less potential for injury than high impact aerobics. Running in the water is a
useful method for athletes to keep fit, if they are injured and unable to cope
with full weight-bearing on hard surfaces. Hydrotherapy is also an effective
rehabilitation after injury. Swimming is thus a sport that can be enjoyed by
many different groups.
Read more: http://www.answers.com/topic/swimming#ixzz1TqUeuPf1
Read more: http://www.answers.com/topic/swimming#ixzz1TqTTVV9g
Q: What is Avantouinti?
Avantouinti
is the Finnish word for “winter swimming”. It may sound to many like
masochism taken to ridiculous lengths, but it is becoming increasingly popular
in Finland where 10% of the population have tried it and there are more than
80,000 regular winter swimmers who tout the therapeutic benefits of winter
swimming. The
typical swimmer is not some grizzled macho-type, but a middle-aged woman with a
clerical job.
Q: What Happens When You
Jump Into Cold Water?
Sudden
immersion in ice cold water can result in an involuntary
gasp followed by 1 - 3 minutes of involuntary hyperventilation. Specific data are: 2.0 liter gasp in 82o
water and 3.0 liter gasp in 50o water (i.e. nearly your entire lung
volume), and in 50o water a 600 - 1,000 percent increase in
ventilation (air in and out) in the first minute. This hyperventilation results
in a profound lowering of blood carbon dioxide levels and a raising of blood pH
levels.
Q: Is Winter
Swimming Dangerous?
The strain placed on the heart are not likely to be a problem
for a healthy, fit person but may be dangerous for those with underlying heart
disease or hypertension.
Professor William R. Keating from the University of London
indicates that there is little health risk in cold-water swimming unless a
person starts suddenly at an old age.
Q: What is Cold Water
Shock
Rapid
cooling of the skin triggers various heart and breathing responses. The heart
rate can increase by 50% and blood pressure increase can increase to 175/93.
Although a substantial strain on the heart, these changes are not likely to be
a problem for a healthy, fit person but may be dangerous for those with
underlying heart disease or hypertension.
Q: Why is Cold Water
Swimming Becoming a Fitness Fad?
The number of people who swear by the therapeutic qualities of outdoor winter swimming have increased dramatically of late. Clubs have sprung up across the country for the reason that it the ideal form of gentle health care. The benefits can be very great, it can stimulate mental processes, produce hormones which make the body able to cope with physical stresses and can increase the level of mental awareness and a feeling of well-being. It can also release stress, remove aches and pains, increase vitality and keep skin
looking younger. Apparently the frost is a great preserver! Many even
treat their asthma or arthritis with cold water swimming.
02/14/13
Filed under:
General
Posted by:
site admin @ 7:44 pm
15213 FRIDAY LESSON 835- Nondescripts Cricket Club Swimming Pool
Nondescripts Cricket Club (NCC)
NCC | Nondescripts Cricket Club
29, Maitland Place
Colombo 7
Sri Lanka
94 11 2695293
Hotel Windsurf
15-A. De Souza Avenue
http://www.mountlaviniahotel.com/front/index.php
Mount Laninia
Colombo - Ph. 011 2732299
Kandy
Laxmi Guest House
Anuradhapura
Sri Sarananda Perivemi
Colombo to Kandy by Train
Kandy to Dambulla by Bus
Dambula to Anuradhapura - by Bus
Anuradhapura to Colombo - by Train
Important Monasteries
KELANIYA
GANGARAMA
http://www.go-lanka.com/Colombo/windsurf/hotel_windsurf_colombo.html
Hotel Windsurf -
Colombo, Sri Lanka
|
|
The Hotel Windsurf is very centrally located in Mount Lavinia, the beach resort suburb of Colombo.
Only 50 m away from the Mount Lavinia beach and
close enough to the Galle Road, Colombo’s main road, for easy access
without the noise and traffic that comes with it.
|
|
A
perfect place for your stay in Colombo as well as a ideal gateway for
your explorations of Sri Lanka’s Coasts and hill country.
|
|
|
|
The Hotel Windsurf consist of 18 rooms and a idyllic beach hut.
All rooms are en-suite with hot water and air-conditioned.
The owner of the Hotel
Windsurf, Mr. Rajapakse, offers a lot of indoor and outdoor activities
for his guests including access to the adjoining tennis court and, as
the name indicates, windsurfing facilities.
http://www.go-lanka.com/Kandy/lakshmi/lakshmi_guesthouse_kandy.html
Lakshmi Guesthouse (Palm Garden II)
Kandy, Sri Lanka
|
|
The Lakshmi Guesthouse (Palm Garden II) is a favorite place for the young and/or independent travelers to Kandy.
|
Located close to the city center, the Lakshmi Guesthouse (Palm Garden II) is an ideal starting point to explore Kandy and the sourrounding hill country.
French and English speaking management.
|
|
|
|
The eleven rooms of the Lakshmi Guesthouse (Palm Garden II) cater for all needs and budgets.
The Lakshmi Guesthouse (Palm
Garden II) offers many services including an in-house Internet cafe,
motor bikes rentals and a full range of tours and excursions.
|
The Lakshmi Guesthouse (Palm Garden II) restaurant is well known for their local and Western cuisine.
The Lakshmi Guesthouse, Kandy is 136 km from Sri Lanka’s international airport and 116 km from Colombo.
Colombo to kandy
|
|
The roof-top beer garden of the Hotel Windsurf offers great views over the Mount Lavinia beach.
All travel arrangements can be planned and booked with the friendly help of Mr. Rajapakse.
The Hotel Windsurf, Colombo is only 30 km from Sri Lanka’s international airport and 3 km from Colombo’s main railway station.
|
http://www.brandbihar.com/english/religion/buddhism/buddhist_temple/sri_lanka_buddhist_temple_list.html
http://slr.malindaprasad.com/index.php?from=KDT&to=FOT
Sri Lanka Railway Time Table - Train Schedule: Mobile Edition
| Arrival to KDT |
Departure from KDT |
Reaching to FOT |
Train Starting from |
Train Runs to |
Available days of the week |
Type of the Train |
Train No |
Other Name |
| 02:36:00 |
02:36:00 |
05:17:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1046 |
|
| 05:10:00 |
05:10:00 |
08:23:00 |
KANDY |
COLOMBO FORT |
SUNDAY ONLY |
LONG DISTANCE |
1040 |
|
| 05:10:00 |
05:10:00 |
08:17:00 |
KANDY |
COLOMBO FORT |
MONDAY TO SATURDAY |
LONG DISTANCE |
1040 |
|
| 06:15:00 |
06:15:00 |
08:52:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1030 |
|
| 06:30:00 |
06:30:00 |
09:47:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1036 |
|
| 10:40:00 |
10:40:00 |
14:02:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1024 |
|
| 15:00:00 |
15:00:00 |
17:36:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1010 |
|
| 15:30:00 |
15:30:00 |
18:55:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1020 |
|
| 16:50:00 |
16:50:00 |
19:25:00 |
KANDY |
COLOMBO FORT |
SATURDAY AND SUNDAY |
LONG DISTANCE |
1032 |
|
| 17:30:00 |
17:30:00 |
20:05:00 |
KANDY |
COLOMBO FORT |
SATURDAY, SUNDAY AND HOLIDAYS |
LONG DISTANCE |
1032 |
|
| 18:35:00 |
18:42:00 |
21:27:00 |
KANDY |
COLOMBO FORT |
DAILY |
LONG DISTANCE |
1008 |
|
| Telephone Contact Number and Distance |
|
| Kandy |
081-2222271 |
120.737 Km from FORT in Matale Line |
| Colombo Fort |
011-2434215 |
0.000 Km from FORT in Main Line |
Telephone Contact Number of Stations
-by Crescle
-Source Sri Lanka Railway and Railway Stations
-For Sri Lanka Bus Service Online Schedule
-Contact us For Request Your Station Time Table or Correction
Colombo Fort Railway Station: Timetable
| Train No |
Name |
Departure Station Time |
Arrival Station Time |
Frequency |
Service |
| 5 |
Podi Menike |
Colombo-Fort 5:55 |
Badulla 16:20 |
Daily Runs via Kandy |
A, B, E |
| 6 |
Podi Menike |
Badulla 9:10 |
Colombo-Fort 19:45 |
Daily Runs via Kandy |
A, B, E |
| 9 |
Inter City Express |
Colombo Fort 7:00 |
Kandy 9:35 |
Daily |
C, E |
| 10 |
Inter City Express |
Kandy 15:00 |
Colombo-Fort 17:35 |
Daily |
C, E |
| 15 |
Udarata Menike |
Colombo-Fort 9:45 |
Badulla 19:05 |
Daily |
A, B, E |
| 16 |
Udarata Menike |
Badulla 5:55 |
Colombo-Fort 15:30 |
Daily |
A, B, E |
| 19 |
Express |
Colombo-Fort 10:30 |
Matela 16:15 |
Daily |
A, B |
| 20 |
Express |
Kandy 15:40 |
Colombo 18:55 |
Daily |
A, B |
| 23 |
Express |
Colombo-Fort 12:40 |
Hatton 20:00 |
Daily |
A, B |
| 29 |
Inter City Express |
Colombo-Fort 15:35 |
Kandy 18:05 |
Daily |
C, E |
| 30 |
Inter City Express |
Kandy 6:25 |
Colombo-Fort 9:00 |
Daily |
C, E |
| 35 |
Express |
Colombo-Fort 16:55 |
Kandy 20:00 |
Daily |
A, B |
| 36 |
Express |
Matale 5:15 |
Colombo-Fort 10:10 |
Daily |
A, B |
| 39 |
Express |
Matale 13:15 |
Kandy 21:00 |
Daily |
A, B |
| 40 |
Express |
Kandy 5:25 |
Matale 13:15 |
Daily |
A, B |
| 45 |
Night Mail |
Colombo-Fort 19:40 |
Badulla 6:30 |
Daily |
A, B |
| 46 |
Night Mail |
Badulla 17:45 |
Colombo-Fort 4:40 |
Daily |
A, B |
| 47 |
Night Mail |
Colombo-Fort 22:00 |
Badulla 8:45 |
Daily |
A, B, D, F |
| 48 |
Night Mail |
Badulla 19:50 |
Colombo-Fort 5:50 |
Daily |
A, B, D, F |
| 50 |
Night Mail |
Matara 18:30 |
Trincomalee 8:45 |
Daily |
A, B |
| 51 |
Night Mail |
Trincomalee 17:00 |
Matara 7:15 |
Daily |
A, B |
| 56 |
Gaalu Kumari |
Maradana 13:40 |
Matara 18:40 |
Monday to Friday |
A, B |
| 57 |
Gaalu Kumari |
Matara 7:25 |
Maradana 11:50 |
Daily |
A, B |
| 58 |
Ruhunu Kumari |
Maradana 15:50 |
Matara 19:30 |
Daily |
A, B |
| 59 |
Ruhunu Kumari |
Matara 5:40 |
Maradana 9:20 |
Daily |
A, B |
| 77 |
Yaldeve |
Colombo-Fort 5:45 |
Vavuniya 11:50 |
Daily |
A, B, G |
| 78 |
Yaldeve |
Vavuniya 13:15 |
Colombo-Fort 19:20 |
Daily |
A, B, G |
| 81 |
Express |
Colombo-Fort 6:15 |
Trincomalee 14:10 |
Daily |
A, B |
| 82 |
Express |
Trincomalee 9:45 |
Colombo-Fort 17:45 |
Daily |
A, B |
| 85 |
Rajarata Rajini |
Matara 9:15 |
Vavuniya 20:25 |
Daily |
A, B |
| 86 |
Rajarata Rajini |
Vavuniya 3:15 |
Matara 14:15 |
Daily |
A, B |
| 89 |
Night Mail |
Colombo-Fort 21:30 |
Vavuniya 4:25 |
Daily |
A, B, D, F |
| 90 |
Night Mail |
Vavuniya 21:30 |
Colombo-Fort 4:50 |
Daily |
A, B, D, F |
| 94 |
Intercity Train/Express |
Colombo-Fort 16:45 |
Galle 19:15 |
Daily |
C |
| 95 |
Intercity Train/Express |
Galle 7:40 |
Colombo-Fort 10:00 |
Daily |
C |
| 96 |
Express train |
Colombo-Fort 15:55 |
Vavuniya 20:40 |
Daily |
A |
| 97 |
Express train |
Vavuniya 5:45 |
Colombo-Fort 10:25 |
Daily |
A |
Service Codes:
A – Unreserved 2nd and 3rd Class
B
– Restaurant/Buffet
C
– Reserved 2nd Class
D
– Reserved 2nd and 3rd Class Reclining Seat (Sleeperette)
E
– Reserved 1st Class Observation
F
– Reserved 1st Class Sleeping Berth
G
– Reserved 1st class Air-conditioned coach
Kandy to Dambulla
Getting there & away
Dambulla is 72km north of Kandy on the road to Anuradhapura. The Colombo to Trincomalee road meets this road 2km north of the cave temple, then splits off from it a couple of kilometres further north, leading to Sigiriya and Polonnaruwa.
Because Dambulla is on so many major routes, plenty of buses pass
through with varying frequency. However, the nearest train station is at
Habarana, 23km to the north, from where you can catch a Kandy-bound bus to get to Dambulla.
By bus it takes 1½ hours to get to Polonnaruwa (Rs 40, 66km), two hours to Anuradhapura (Rs 40, 68km), and two hours to Kandy (Rs 40). There are buses to Sigiriya
(Rs 14, 40 minutes) roughly every 30 minutes. Touts will tell you
otherwise to get you into a three-wheeler. The bus takes four hours to
get to Colombo (normal/air-con Rs 85/170).
You can flag buses plying this busy route to go between the two parts of Dambulla, or take a three-wheeler for Rs 50.
http://distancebetween.info/dambulla/kandy
Distance between Dambulla and Kandy
Dambulla
is one of the Sri_Lanka city. It is located at the longitude of
80.637655 and latitude of 7.837655. Kandy is a Sri_Lanka city located
at the longitude of 80.617655 and latitude of 7.277655 . The total
distance between Dambulla and Kandy is 62 KM (kilometers) and 325.74 meters. The mile based measurement distance is 38.7 miles
Dambulla direction from Kandy:
Dambulla is located nearly north side to Kandy.
Traveling from Dambulla to Kandy is connected by more than one
route. Soon you may expect those different routes to reach Kandy,
hotels in Dambulla etc. Dear Dambulla peoples you are welcome to
publish more detatil alike dambulla hotels, dambulla bus and related
information to this page.
dambulla travel guide provides the travel distance guide from dambulla and the following cities; distance between Dambulla and Anuradhapura, distance between Dambulla and Colombo, distance between Dambulla and Galle, distance between Dambulla and Kandy, distance between Dambulla and Sigiriya.
Dambulla is a city in Central province of Sri Lanka.
[edit] Understand
[edit] Get in
Buses from Colombo, Kandy, Sigiriya and other places arrive regularly at the Dambulla bus station located 1 km outside of the town on Kandy road.
Dambulla cave temple (Golden Temple), (Entrance on Kandy Road). The
main if not the only attraction of the town. Caves are accessible after
10 minutes of stone stairs climbing. These caves contains well
conserved statues and paintings. The entrance
is 1300 LKR for foreigners. Note that the Cultural Triangle ticket does
not include access to the caves, and is valid only for the Dambulla
museum. Ticket is checked only right at the entrance of the caves, and
if you are not having the proper ticket, you will have to go all the way
down to get one. The ticket counter is not very obvious, so ensure you
have a proper ticket before starting your climb.
- Kassapa Lions Rock, Digampathana , Kimbissa, Dambulla, Sri Lanka, ☎ + 94 66 5677440, [1]. Kassapa
Lions Rock is located at Dambulla, Sri Lanka. Some of the famous
trourist spots that you can visit while staying here are Sigiriya Rock,
and Minneriya National Park. It offers 31 superior rooms with a veranda
that opens to a mini garden, all of which have air-conditioning,
satellite TV, and and mini-bar. Fill your senses by dining at their
Sakya Bar. It has local and international cocktails and spirits while
enjoying the scenery of Sigiriya and Pidurangala Rocks. edit
- Amaya Lake, Kap Ela, Kandalama, Dambulla, ☎ +94 66 4461500, +94 66 2286823/5 (amayalake@amayaresorts.com), [2]. 120
Room Hotel On the shores of enchanting Kandalama Lake, discover a
lifestyle defined by tradition and natural splendour. Nestled amid 40
acres of lush forest, Amaya Lake preserves the aura of local historical
treasures, creating a feeling of old-world Sri Lankan charm matched with
modern luxury. Located in the heart of Sri Lanka’s Cultural Triangle,
the resort is the ideal base for exploring nearby wonders such as the
ancient city of Anuradhapura and the Dambulla cave temples. After days
filled with exploration, return to rooms that awe and inspire. Unique
village-style accommodation allows guests the traditional experience of
Sri Lankan village-life, while private lodges, chalets and suites create
locally inspired spaces with touches of luxury. At our two scenic
dining venues, savour traditional Sri Lankan flavours made fresh with
homegrown ingredients. Indulge in treatments at the Ayurvedic Spa,
immersing yourself in a full range of natural remedies as old as the
hills. edit
- Heritance Kandalama Hotel, ☎ +94 66 5555000 +94 773043554 (kandalama@heritancehotels.com), [3]. edit
- Brook Boutique Hotel & Spa, Madahapola Road, Alipallama, Melsiripura, ☎ (+94) (0) 667 500 500, [4]. Their
boutique hotel in Sri Lanka offers rooms equipped with 300 count
Egyptian cotton bed-linen, over-sized beds with soft cushions &
pillows, mini bar, free internet connection, air conditioner, DVD
player, satellite TV, bathroom with hot and cold water. Some of its
facilities and services are reception, restaurant, bar, lounge, swimming
pool, spa, jacuzzi, 24 hour room service, 24 hour on call doctor,
laundry service and free use of internet. Rates start at USD 212.50.
There are several buses to Colombo from the bus station, it would cost you about 140 LKR in non A/C buses.
- Buses to Kandy are approximately 190LKR (AirCon small bus) or 100LKR by regular bus.
- Dambulla cave temples would take you only an hour or two, so
you should be visiting Sigiriya the same day. Bus to Sigiriya can be
obtained from the Dambulla bus station.
http://www.feelsrilanka.com/travel-plan-cultural-triangle-tour.html
|
|
|
|
| |
Day 01 - Airport-Dambulla or Habarana
Arrival at the Airport. You will be met by our National Tour
Guide and Airport Staff and offered assistance. Thereafter leave for Habarana with a comfort stop en route.
Travel time: Approximately 3 hours 30 minutes.
Habarana - the central point of Sri Lanka’s
cultural triangle and the most convenient base for excursions to our
ancient historical cities – Anuradhapura 60 minutes, Polonnaruwa 45
minutes, Sigiriya/Dambulla 30 minutes, Ritigala 10 minutes and
Minneriya National Park 15 minutes (site of the renowned “Gathering” of
over 300 Elephants witnessed between July and September).
The area is awash with picturesque lakes and reservoirs
providing some of the most breathtakingly beautiful scenery and habitat
for Sri Lanka’s incredible bio-diversity.
Activities available include village and forest walks, bird
and wildlife watching, Elephant Back Safari, cycling, trekking and
boating.
Habarana is also the location of two of the country’s best hotels - The Cinnamon Lodge and The Chaaya Village, idyllically located by a peaceful lake with extensive landscaped gardens.
PM: At leisure, OR optional Elephant Back Safari through the jungles of Habarana
Hotels:
Category A: Chaaya Village Cinnamon Lodge
Category B: Sigiriya Hotel
Dinner & Overnight in Habarana
|
|
|
| |
Day 02 - Dambulla or Habarana - Anuradhapura - Optional Jeep Safari
Breakfast at the hotel. Thereafter, proceed to Anuradhapura the first capital of ancient Sri Lanka.
Travel time: Approximately 1 hour 30 minutes
Anuradhapura - a UNESCO World Heritage
Site located in the north central part of the Island is renowned as the
centre of Buddhist civilization and undoubtedly the grandest city of
ancient Sri Lanka. In interest and in antiquity, it is the equal of any
ancient ‘buried city’ in the world.
Among the main attractions is the Sri Maha Bodhi, the
oldest historically documented tree on earth, over 2,200 years old and
other impressive monuments embellished with handsome stone carvings or
sculpture, pleasure gardens, beautifully executed stone baths and
ponds.
PM: At leisure, OR Optional Jeep Safari to Minneriya National Park to witness Wild Elephants.
Minneriya National Park - A good
alternative to other busier wildlife parks, this sanctuary is well known
for its large colony of Elephants, numbering over 200 at times. These
gentle giants visit the Minneriya tank to laze around, graze on the
grass, while intently watching over their cubs at play.
The Minneriya tank is also home to Sambar, Deer, Leopard,
Sloth bear and birds such as Jungle fowl, Grey Herons, White Pelican,
Grey hornbills and more.
Dinner & Overnight in Dambulla
Hotels:
Category A: Chaaya Village Cinnamon Lodge
Category B: Sigiriya Hotel
|
|
 |
| |
Day 03 - Dambulla or Habarana - Polonnaruwa – Sigiriya
After breakfast, climbing the Sigiriya rock fortress
Travel time: Approximately 20 minutes
Sigiriya – the beautiful rock fortress
celebrated as the palace in the sky stands majestically for visitors to
explore. Elaborate landscaped gardens, beautiful maidens known as the
Sigiriya Frescoes and the lion platform are just a few of the
attractions that will leave you awe struck.
PM: Clients will travel to Polonnaruwa which is another ancient city and later visit a wood carving factory.
Travel time: Approximately 45 minutes
Polonnaruwa - this medieval city is also a UNESCO
World Heritage Site. Several man-made reservoirs dot the region, the
most famous is the Parakrama Samudra or the Sea of Parakrama which is
larger in size than the Colombo harbor.
Evincing Sri Lanka’s glorious past are monuments and
buildings well preserved. These include the spectacular Gal Vihare
complex of four massive images of the Buddha, cut from a single slab of
granite - a highlight of ancient Sri Lankan rock carving, the Royal
Palace complex including the Kings Palace, the Audience Hall and the
Quadrangle.
Some of the best examples of the Hindu influence in the
country are also seen through the Temples of Shiva and the intricate
statues of Hindu Gods.
Other fascinating and impressive sights are the
Lankatileka and Watadage temples, the Galpotha, the Lotus bath and the
Kiri Vihare Dagoba.
Return to the hotel and relax by the poolside, enjoying the beautiful landscaped nature resort.
Dinner & Overnight in Dambulla
Hotels:
Category A: Chaaya Village Cinnamon Lodge
Category B: Sigiriya Hotel
|
|
 |
| |
Day 04 - Dambulla or Habarana - Matale Spice Graden – Kandy
After breakfast, leave for Kandy via a visit to the popular Dambulla cave temple.
Travel time: Approximately 2 hours 30 minutes
Dambulla Cave Temples - dating back to
the 01st century BC, this caves complex was used as a refuge by an
ancient king who commissioned magnificent carved images within the rock.
Thereafter, proceed to Kandy via a visit to the Spice Garden in Matale Spice Garden, Matale
– experience exotic spices such as cinnamon, cardamoms, pepper plants
and many others. Visitors will have the opportunity to gain knowledge
on different spices and its relevance to local cuisine, especially in
the preparation of Sri Lankan rice and curry dishes. Spices can also be
purchased.
PM: Arrive in Kandy
Kandy – this exotic city in the hill
capital retains an aura of royal grandeur. The city’s charming setting
including a tranquil lake is the site of the renowned temple that
enshrines the Tooth Relic of the Buddha. Another popular attraction in
Kandy is the Royal Botanical gardens – home to one of the world’s finest
collections of Orchids.
A cultural sanctuary where many legends, traditions and
folklore are still lovingly kept alive, Kandy and its satellite villages
are the centre of the islands handicraft industry which comprises
items of wood, brass, exquisite silver or gold jewellery and precious
gems of many varieties including the world’s famous blue and star
sapphires.
In Kandy, travellers can check into the hotel and relax
by the poolside. Thereafter, enjoy a cultural show and later visit the Temple of the Tooth popularly known as the “Dalada Maligawa”
Temple of the Tooth Relic - The
famous Dalada Maligawa or the Temple of the sacred Tooth Relic in
Kandy is one of the most venerated place of worship for Buddhists
throughout the world.
Built in the 16th century, this temple houses the sacred
Tooth Relic of the Buddha brought to Sri Lanka from India in the 4th
century AD. Several buildings have been added to the temple complex by
successive rulers, the latest being the Golden Canopy over the inner
shrine where the Tooth Relic is placed. Originally the Temple was
within the King’s palace complex and recognized as the symbol of Royal
Authority.
Dinner & Overnight in Kandy
Hotels:
Category A: Chaaya Citadel Hotel
Category B: Swiss Hotel
|
|
 |
| |
Day 05 - Kandy - Royal Botanical Gardens and Visit of 3 Temples of Kandian Era (Gadaladeniya, Lankathilka, Embakke)
Early breakfast at the hotel.
Thereafter, will leave the Hotel in the morning and visit the Royal Botanical Gardens, Peradeniya
Royal Botanical Gardens -
admired as one of the most beautiful gardens in South Asia this
tropical paradise houses thousands of varieties of tropical and
temperate trees and flowers.
A special house for orchids and e cacti are also on
display. Visitors will be amazed by the Orchid House which exhibits an
outstanding collection of Sri Lankan orchids, the fernery, spice garden,
and the many trees planted by distinguished visitors to the Island.
Gadaladeniya – the Gadaladeniya Temple is
situated at Pilimatalawa on the Kandy-Colombo Road and is famous for
its beautiful stone carvings. This temple was built on a flat rock in
the 14th Century.
Attractive to visitors are the faded paintings providing
many clues as to the manner in which the temple was built. The South
Indian influence is also reflected in the designs.
Lankathilka - The large Gedige Lankathilaka (ornament of Lanka)
known as the image house with a Buddha statue, had 5 stores. This
impressive structure is essentially a shrine and its architectural
style will be of interest.
Embakke – the Embekke Devale is famed for its
elaborate woodcarvings, pillars and other structures to the extent that
UNESCO has identified these marvellous but elaborate carvings on
wooden pillars to be the finest products of woodcarvings to be found in
any part of the world.
PM: Return to Kandy and indulge in a city
tour and visit a popular gem mining factory together with visits to
market places where vegetables and fruits from other parts of the
country are distributed.
Late in the afternoon visitors can enjoy a Cultural show
Dinner & Overnight in Kandy
Hotels:
Category A: Chaaya Citadel Hotel
Category B: Swiss Hotel
|
|
 |
| |
Day 06 - Kandy – Departure
Breakfast at the hotel and later check out and leave for the Airport for Departure
Travel time: Approximately 3 hours.
|
|
|
| |
End of Program
|
| |
List of Buddhist Temples in Sri Lanka
Anuradhapura
- Atamasthana, Anuradhapura
-
- Report images
- Sri Maha bodhiya, Anuradhapura
- Report images
Lovamahapaya, Anuradhapura
- Report images
- Maha Viharaya, Anuradhapura
- Report images
- Report images
- Ruwanwelisaya, Anuradhapura
- Report images
- Mirisaveti Stupa, Anuradhapura
- Report images
- Thuparamaya, Anuradhapura
- Report images
- Report images
- Jetavanarama, Anuradhapura
- Report images
- Abhayagiri Dagaba,Abhayagiriya, Anuradhapura
 |
|
click
on photo to enlarge
|
- Kuttam Pokuna,Anuradhapura
- Report images
- Samadhi Statue, Anuradhapura
- Report images
- Sri Sarananda Pirivena, Anuradhapura
www.youtube.com/watch?v=Yu_rdi27wrc
Jan 3, 2012 - Uploaded by praveen4498
sri sarananda pirivena. … You need Adobe Flash Player to watch this video. … Sri Dharmodaya Pirivena …
Watch Video:
http://www.youtube.com/watch?v=Yu_rdi27wrc
- Vijithapura Rajamaha Viharaya, Vijithapura, Kalawewa
- Auwkana Rajamaha Viharaya, Auwkana
Dambulla
- Dambulla cave temple, Dambulla
Kandy
- Sri Dalada Maligawa, Kandy
Kelaniya
- Rajamaha Viharaya, Kelaniya
Madampe
- Senanayake Aramaya,Madampe
Panadura
- Rankoth Viharaya,Panadura
- Report images
Colombo to Kandy by train
Understand
This is the last kingdom of the country. Since it was conquered by the
British only around 1815 you can still see the living traditions.
Kandyans are usually proud of their heritage. Since the western elements
has played a comparatively little role in the city most Kandyans are
upholding Buddhist values. Since it is in the cultural triangle the
authorities try to retain this values as much as possible. Situation had
changed recently because of many immigrants coming from other parts of
the country. So don’t expect to find the honest Kandyans they describe
in the colonial literature now. Be careful with your belongings and the
people whom you associate with. But this is a peaceful city compared to
most other parts of the country with a lesser crime rate.
- Air Conditioned Tourist Car From Colombo/Airport or Kandy. Excellent Service. Competent Drivers. Fair Rates. [1]
- Train (from Colombo) - Intercity express train are
hassle free and scenic. Reservation are needed for these trains, it can
be done just before the departure depending on the period but is best
done in advance especially if you are traveling on a weekend or holiday.
There is a great observation saloon (first class) in this particular
train. Other trains are overly crowded and late. The trip from Colombo
to Kandy costs 220 LKR in second class.
- Taxi. If you’re just arriving in Sri Lanka, heading for
Kandy, you can hire a taxi from one of the stalls in the arrivals hall
at Colombo airport for about R6000/-. The journey takes about 3 hours.
This saves the hassle of going into Colombo, and is a lot quicker.
- Bus from the airport. Take the free shuttle bus to the
bus terminal, where the friendly locals will direct you to the bus to
Kandy (3.5h, 136 LKR as of January 2013).
- Hired mini-vans with a driver are available from Colombo
through travel agencies and hotel concierges. The road to Kandy is
astonishingly chaotic and frightening even for seasoned travelers. Be
prepared for a long slow slog in traffic, or, if your driver decides to
make the journey at a more practical speed, a hair-raising adventure
replete with passing around blind corners and games of chicken with the
ubiquitous intercity buses. A day trip from Mt.Lavinia to Kandy,
including seeing the sights in Kandy, costs around LKR 10,000 [May
2011].
- Intercity air-conditioned bus (from Colombo) is the next
best option to the train. If you are female and traveling alone it is
best to either sit next to another female or try to sit as close to the
conductor as possible (i.e. up front) to avoid any unnecessary
surprises.
- Air Taxi [2]
(from Colombo) is the latest option to travel to Kandy. The De
Havilland Twin Otter float planes operated by Sri Lankan Airlines leave
Colombo at 9AM (currently from Kelani River) and touch down at Mahaweli
River in Polgolla, Kandy at 9.30AM The travel time between Colombo and
Kandy is just 30 minutes. It costs Rs. 4,900 for a one-way fare and Rs.
9,800 for a return fare.
Get around
- The local “Three-Wheelers” (’Tuk-Tuk) are an amazingly cheap and exciting way of seeing the city, and they run virtually all night long.
- Walking is also recommended - the centre is not that
large - as a way of seeing temples, shops, shopping area and other
sights around the lake.
Kandy Express ( Metered Taxi Company In Kandy)
See
The Temple of the Tooth Relic
- The Temple of the Tooth, ☎ +94812234226 (maligawa@sltnet.lk, fax: +948112236201), [3]. The temple is open from dawn to dusk. It
houses a tooth relic of the Lord Buddha, and is consequently considered
one of Sri Lanka’s most holy shrines. Although you may not view the
actual tooth itself, the casket within which it is said to be is
displayed twice a day. The best time to view this ornate casket is
around 6.30PM. Foreigner entrance: 1000 LKR. edit
- The Pinnewala Elephant Orphanage has about seventy
semi-tame elephants roaming freely around this wonderful sanctuary.
Feeding and bathing times are especially enjoyable. You can either hire a
taxi to take you there or, if travelling on a budget, get a bus to
Kegalle (about an hour away) for about R40/-, asking the driver to drop
you off at the turn for Pinnewala which is 3 miles or so before you
reach the town, and catch another local bus for the last 6 km or so.
Alternatively, take a train to Rambukkana and walk from there. It’s
about 2km. Follow the road through the village back in the direction the
train has just come from and then turn right at the large sign for the
Elephant Orphanage. Rambukkana is on the main line to Colombo and the
journey is quite scenic, passing through jungle drenched mountains.
Definitely worth the trip especially if you have children.
- The Royal Botanical Garden in Peradeniya [4]
is the best botanical garden in Sri Lanka and one of the best in the
region. It dates back to the ancient kings of the country although the
British changed the look of it. The British are said to have used the
gardens to grow trees that could not be grown at Kew gardens. The large
banyan tree, the orchid house, the suspension bridge, and the bats are
some of the main attractions. Foreigner entrance: 1100 LKR. Drive there
through the University of Peradeniya [5] the most scenic and the largest university in the country.
Peradeniya Botanical Gardens
- New Ranweli Spice Garden [6]
located in close proximity to Peradeniya Royal Botanical Garden is a
place to see and learn about sri lankan spices and herbs.After seeing
around the garden,spices can also be purchased as a souvenir,but there
is no obligation to buy.(Entrance free/free pick up service from any destination within kandy and peradeniya for foreigners)/T.P 94-77-1351931
- Bahirawakanda temple. The ominipresent Buddha statue
seen from everywhere in Kandy city. Take a tuk tuk ride to the Temple or
walk, just 1 km away from the Kandy city. The way to the temple may not
be easy to locate, you might have to take a three wheeler or ask a
local, when in doubt just walk up and follow the colourful Buddhist
flags over the road. Entrance fee 200 LKR. This Buddha statue is best
viewed from far away. Once you get onto the premises it is no longer
easy to see. Plus it is not a very peaceful place as temples go.
- The Tea Museum, Hantane, Kandy. The ancient Tea Factory
of Hantana Estate is converted into a Museum dedicated to the history of
Sri Lankan Tea. Run by the Sri Lanka Tea Board.
- Udawattakele Royal Forest Sanctuary, the forest located
“in the Kandy city”, was planned and maintained as the part of the Royal
palace complex of the Sinhala Kings. A patch of tropical rain forest
still survives and if you don’t come across it it is still a wonderful
walk. You are guaranteed to come across plenty of monkeys and some
tranquil ponds. Wear long trousers after rain, and take some salt as
there are lots of leeches about.
- Temples situated around Kandy are some other popular
tourist attractions. The most famous temples are: Gadaladeniya,
Lankathilaka Viharaya, Embekke Devalaya, Dodanwala Devalaya,
Degaldoruwa, Hindagala Viharaya, Madawala Viharaya and Galmaduwa
Viharaya.
- Visit Athur’s seat for a panoramic view of the Kandy city.
- Commonwealth War Cemetery is located at Deveni (2nd)
Rajasinghe mawatha down by the Mahaweli riverside. Formerly known as
Pitakande Military Cemetery, it is one of the most beautifully
landscaped and maintained war cemeteries in the world. There is one
Commonwealth burial of the World War I and a further 196 Commonwealth
burials of the World War II commemorated in the cemetery. In addition
there are four Foreign National and two non world war burials. The range
of nationalities laid to rest comes from the records of the War
cemetery, and include 107 Britons, 35 East Africans, 26 Sri Lankans, 23
Indians, six Canadians, three Italians and one Frenchman.
- Kandyan Art Association., No. 72, Sangaraja Mawatha, Kandy (almost
at the rear end of the Maligawa – Temple of the Tooth Relic and can be
reached by walking along the lake road from the “Ulpenge” situated at
the Southern entrance.Only five minutes walk from the Temple of the
Sacred Tooth Relic. (Sinhala: ශ්රී දළදා මාළිගාව)), ☎ 094 81 2223100, [7]. from 9. 00 a. m. to 5. 30 p. m.. A center for traditional arts and crafts
with a government-sponsored sales room and fixed prices. The building
in which the Kandyan Art Association is currently housed is over 175
years old. Despite its varied uses over the years, the building has
retained its unique character over the last two centuries and today
serves not only as the Association’s art gallery and sales outlet, but
also a site for the demonstration of a range of production activities,
including hand loom weaving, dumbara mat weaving, and wood carving. Entrance free. edit
Do
The Kandy district has large number of known treks. Within the
Kandy city the short walk of Asgiri Maha Viharaya via Bahirawakande
hill is an interesting. Udawattakelle forest reserve in within the city
limit, gives valuable walking in nature. The secret Walkers Forest upper
Hantane trek is on special permission from the Municipal Council of
Kandy. The famous Western Shrines of Kandy Gadaladeniya, Lankathilake
temples and Embakke shrine are connected by a very scenic footpath.
Other part of the west of Kandy, a part of Portuguese War Route, via
Ihalakotte railway station to Dodanwala Devale shrine is passing forest
reserves, Alagalle Mountain, tea estates and kandyan traditional
villages. East of Kandy city the temples Gangaramaya, Galmaduwa,
Degaldoruwa temple are well known for paintings, sculptures and
architectural techniques.Knuckles mountain range and its forest trails
are the most suitable for trekking in Sri Lanka. It has many nature
trails cleared trough the forest by forest department with campsites.
For example Mini world’s end trails in the west and east, Pitawala
pathena trail, Ash cave trail, Nitre cave trail, Knuckles summit trail
are very exciting. Also there are interconnected footpaths of cardamom
planters, toddy tappers, tea plantation workers, farmers and villages.
Traditional villages of the Knuckles foothills with so mach of treks and
short walks such as Last King of Kandy, Sri Wikrama Rajasinhe’s
(1798-1815) hideout place, Rathna water fall trek, Sitakotuwa limestone
cave and waterfall trek, etc.South of Kandy the longest rice field
scenery of the island, Lamasuriyagama the rice field was belonging to
royal court of Kandy a very spectacular trek. It is undisturbed from
electricity wires for photographs and with terrace rice fields by a
Loggaloya river with watch huts of farmers. Loggaloya riverine forest
trail to Victoria – Randenigala – Rantambe sanctuary is also a very
interesting trekking.
- Perahera is the most famous festival in Kandy usually in
August. It’s a pageant where many elephants participate. You can buy
expensive seats or can see it with the crowd. Buy a seat from the Queens
hotel. This will be around $40. Buy the tickets from the officials or
otherwise through middlemen you will be paying exorbitant prizes.
- Kandyan dancing you can see this traditional form of dancing in the “Kandyan Cultural Center” near the Kandy lake.
- Buddhist Publication Society this is located near the
lake. You can participate in discussions about Buddhism, meditation or
you can buy some introductory materials about Buddhism.
- Nilambe meditation center, [8].
Have to take a “Galaha” bus passing Peradeniya (Get down from Nilambe
“office junction”. Is a Buddhist retreat which offers experiences of a
monastic lifestyle. You can engage in daily activities which involves
yoga classes, meditation and discussions.
- If there’s a cricket match on, spend a day at the Asgiriya Stadium,
possibly the world’s prettiest test match venue, and certainly the only
one that for most of the year is simply a school sports ground (Trinity
College).
Buy
- Laksala is the state owned handicraft shop. You will be
able to buy a lot of genuine handicrafts made by traditional artisans
(don’t be deceived by the fake products available with most tourist
shops). Laksala is by the lake.
- Kandy City Centre opened up in January 29, 2009. It is
an ultra modern shopping complex with space for over 400 shops. By the
time of its opening it is the country’s most modern and biggest shopping
complex.
- Waruna Antiques, 761 Peradeniya Road (10 minutes from Kandy, Old Peradeniya Road), ☎ 0094777710013. 9AM. Kandyan masks, jewellery, coins, plates, textiles, etc. edit
- Upali Jayakody Batiks, No.192/2, Dharmashoka Mawatha, Lewella, ☎ 094777833938, [9]. Exclusive Batiks By Upali Jaykody. You will be able to buy many more high quality uncommon artistic modern batik.
Eat
- Bakehouse, for snacks or traditional Sri Lankan meals.
Scenic view of the City, from its first floor balcony, where they serve a
Sri Lankan buffet, but this tends to sell out by about 7:30PM
- Devon Restaurant is famous for quality snacks. Captain’s table is at Upstairs of Devons. Good Sri Lankan and South Indian food.
- Avanhala, is just in front of the Kandy lake. Good food and best scenery.
- SRIRAM Indian Restaurant located in the Colombo Street offers nice south Indian food.
- The Flower Song Chinese Restaurant on Kotugodelle Vidaya
is just north of the town centre. It sells excellent Chinese food -
with huge portions of rice or noodles. It’s clean, air-conditioned, and
serves beers and wines.
- Dinemore , just opposite to the Anniewatta tunnel. On the top of Nihal’s Super. Quality Mid-Eastern and South-Indian food for affordable prices.
- Lyons restaurant located in front of the Hindu Kovil. Serves quality food, both Western and Eastern.
Budget
There are lots of cheapish guest houses to the south and east of the
lake, all a only a short walk from the town centre, and generally clean
and friendly.
- Rosendale Villa, 85/A Upul Mawatha,Primrose Gardens, Kandy, ☎ 0094771015665 (rosendaleres@gmail.com). Located
in a secluded area of Kandy, Rosendale Villa offers a unique experience
where you can relax, in true up country style! The climate which is
cool mornings and evenings, with fairly warm day times offer a splendid
environment to enjoy the calm ambiance at the Villa and explore the
surrounding sites and other places of interest. Ideally located on the
Primrose Hill with a panoramic view of the famous Mahaveli River with
close proximity to the Historic Kandy City.Facilities offered are Clean
Rooms with Breakfast or Lunch & Dinner,WiFi,Laundry,Tuk Tuk
rides,Telephone,Hot Water etc.. Room from 4500 RS. edit
- Olde Empire, Temple st. Situated next to the temple of the tooth, cheapest rate start from LKR 880. edit
- YMCA, 116A, Kotugodella Veediya. The cheapest option in town. rates start from LKR 600 per person. common bathroom, cold water. edit
- Kandy City Mission, 125, DS Sennanayake Veediya, ☎ +94 77 2 203040 (Contact Tobi); Email; tobias_vishvabaratha@yahoo.com. The
cheapest, safest & best en suite accommodation in the centre of
Kandy. all rooms have bathroom inside. rates start from LKR 550 per
person. edit
- Kandy Cottage, 160 Lady Gordon Drive, ☎ tel. +9477 2 203040 (Tobi) (askus@kandycottage.com), [10]. Eco-friendly
retreat for writers and artists, but it also welcomes regular holiday
makers with facilities from laundry to laser printing. Although it
nestles in a little hollow adjoining a tiny virgin forest ‘Udawatta Kele
Royal Forest Sanctuary’ - it is only ten minutes’ walk from the city
centre. It has two double rooms and one family suite, all of them
enabled with broadband internet. Rates from US$22 to US$ 40 per person, accompanying children free if under 12. Half rate after the second week.. edit
- Peace Haven Guest House, 47/10 Louis Pieris lane and other entrance 44 firstlane Dharmaraja mawatta (near the north-east corner of Kandy Lake), ☎ +94812232584, [11]. Located
a pleasant 20 minutes stroll by the lakeside from the centre of town.
The owners, Mr & Mrs Atapattu, are friendly, knowledgeable and
helpful. Breakfasts include heaps of fresh fruit, all the toast you can
eat, and good rich tea. Rs1250/ to Rs1500room only. edit
Mid-range and Splurge
- Amaya Hills Kandy, Heerassagala, ☎ +94 81 4474022/8, +94 77 77772237, [12]. 100
Room hotel. Nestled among the splendour of the rolling Hantana Hills
discover a new rhythm to life. Amid verdant hillsides high above the
famed city of Kandy, Amaya Hills welcomes you to graceful private havens
with designs recalling the region’s ancient and natural wonders. All
rooms and suites boast private balconies overlooking the sweeping valley
or lush mountainside, with interiors defined by unforgettable details
and natural, modern grandeur. Discover the local lure of Sinhalese
heritage throughout the kingdom of Kandy, exploring traditional markets,
ancient temples, and the region’s renowned natural beauty. After
venturing out, return to the resort to luxuriate in the soothing touch
of Ayruvedic spa treatments, or sample culinary flavours, masterfully
concocted. Spend indulgent evenings in the majestic pool underneath a
canopy of stars, or sipping cocktails at our private club deep in the
hillside. Experience Amaya Hills - the sweep of natural splendour and
the timeless tradition of the Kandyan culture. edit
- Chaaya Citadel Kandy, 124 Srimath Kuda Ratwatte Mawatha, ☎ +94 81 2234365, [13]. Offers
a stay that takes you back in time. The four star hotel is away from
the hustle and bustle of the city but near enough to access the cultural
marvels that Kandy has to offer. edit
- Earl’s Regency, 84 Tenna Kumbura (4km from Kandy), ☎ +94 81 5873305 - 7, [14]. This
100 room five star luxury hotel has restaurants with a variety of
international cuisine, 24 hour room service, a coffee shop, Ayurvedic
health centre, shopping arcade, a sauna and wedding, conference and
banquets facilities. Evening entertainment includes disco, karaoke, live
bands, oriental bands, bingo and cultural shows. edit
- Forest Villa, 185 B, Rajapihilla Mawatha, ☎ +94 081 2234107, [15]. checkin: 12:00PM; checkout: 12:00 PM. Forest
Villa provides the comfortable amenities of an urban lifestyle. It
offers rooms equipped with bathroom amenities, Welcome pack (water, tea,
coffee or juice) and Coffee/tea maker. Some of its facilities and
services are Restaurant, dining areas, business center, housekeeping and
24-hours back-up power supply. Reservation info@forestvilla.lk USD 35. edit
- Gami Seva Sevana, Office Junction, Galaha (25 Km towards Galaha on Galaha Rd), ☎ 0814920790. Located
just at the foot of the hill of the Nilambe meditation center. One
bungalow with 2 bedrooms, 2 bathrooms one living room and a kitchen at 2
floors. Several simpler rooms. Gami Seva Sevana is a cooperative which
is into organic agriculture and education. Recently it started to rent
out its facilities and also offers a scheme to explore local places and
sights that otherwise wouldn’t likely show up on a tourist radar. From 2000 Rps. edit
- Golden View Rest, Saranankara Rd, ☎ 0094 81 2239418 (goldenview@sltnet.lk). View
on the lake and a part of the city. Hot water and very clean rooms. A/C
and non A/C rooms. The breakfast is not included in the price if not
asked. CAUTION: Beware of the owner’s “free” tuk-tuk scam– your driver
will demand an extortionate sum of money once you arrive at your
destination. Room from 1,500 LKR. edit
- Hill Top Hotel, 200/21, Bahirawakande Peradeniya Rd (about 2 km to the city center), ☎ +94 81 2224162, [16]. Two star hotel. The onsite restaurant serves a variety of local and international dishes. edit
- Hunas Falls by Amaya, Elkaduwa (about 26 km away from Kandy), ☎ +94 81 4940320, [17]. The
hotel is in a breathtaking setting overlooking the Hunas Falls. The
hotel has nine superior rooms, 19 deluxe rooms and suites. Room
facilities include a mini bar, satellite TV and IDD telephone. All rooms
are centrally air conditioned. The hotel offers conferencing and
banqueting facilities. edit
- The Kandy Samadhicentre, Kukuloya Rd Narampanawa (passing Digana), ☎ +94 777710013, [18]. Nature resort. Double with hot water B&B US$80. edit
- Mahaweli Reach Hotel, 35, P.B.A. Weerakoon Mawatha (a few minutes away from the city), ☎ +94 81 4472727, [19]. Five star hotel. edit
- McLeod Inn, 65A Rajapihilla Mawatha, ☎ +94 81 222 2832 (mcleod@sltnet.lk). The
couple who run the place are all smiles and very helpful. Rooms are
sparkling clean, comfy beds, en suite with hot and cold water. Some
beautiful views across Kandy from their balcony and from a couple of
rooms, room 6 especially has floor to ceiling windows. No A/C, but you
do not need it. 1,300-1,700 LKR. edit
- Queen’s Hotel, 124 Srimath Kuda Ratwatte Mawatha (in the middle of the city beside the Temple of the Tooth Relic and the Kandy Lake), ☎ +94 81 81 2233026 / 81 5627620-4, [20]. One of the oldest hotels in Kandy. Offers ideal geataway spots to watch the Maligawa Perahera (the procession). edit
- Randholee Resort, ☎ +94 81 2217741, [21]. The
panoramic view from this resort is one of the better ones in the area,
decked in Kandyan décor, all rooms do not have its own private balcony
and bathrooms. Best rates on official website start at US$68. edit
- Riverdale Hotel, 32, Aniwatte Road, Kandy, Sri Lanka. edit
- Suisse Hotel, 30, Sangarajah Mawatha (right beside the historic Kandy Lake), ☎ +94 81 81 2233024-5, [22]. Colonial hotel. edit
- Swiss Residence Kandy Hotel, 23 Bahirawakanda Lane (1 km to the city center). 40 rooms. edit
- Hotel Topaz. 77
tastefully furnished A/C rooms with piped music and hot and cold
running water. 40 of them include a TV, a mini bar and bath tubs. edit
- The Tourmaline Hotel, Aniwatte, Kandy (Few miles up Aniwatte road), ☎ +94-817-389000-6, [23]. Four star 29 deluxe room hotel with luxurious comfort to make your stay a royal experience edit
- Tourmaline Hotel, 55, 2nd Lane, Pushpadana Mawatha, ☎ +94 81 4473551-5. The hotel has 29 furnished rooms with modern amenities. edit
[edit] Holiday Bungalows
- Holiday Bungalow, Haragama, Kandy (11km’s on Rajamawatha), ☎ +94-777-426321, [24]. 06 deluxe rooms,Ideal for family holidays who like to stay in a relaxed and peaceful area edit
[edit] Hospitals
List of Major Hospitals and health care centers:
- General Hospital Kandy, ☎ +94 81 2222261. edit
- Teaching Hospital - Peradeniya, ☎ +94 81 2388001. edit
- Suwasewana Hospital, 532, Peradeniya Road Kandy, ☎ +94 81 2222404 (fax: +94 81 4476763). edit
[edit] Consulates
-
India, High Commission of India, No. 31, Rajapihilla Mawatha, PO Box 47, Kandy, Sri Lanka, Sri Lanka, ☎ (94) 81 2222652 / 2223786 (fax: (94) (81) 2232479), [25]. edit
[edit] Get out
http://www.seat61.com/SriLanka.htm#.URtQroXleS4
|
Train
operator:
|
|
Sri Lanka Government Railways.
www.railway.gov.lk. Also try
www.slrfc.org/sri-lanka-railways-time-table.html,
http://colombofort.com or
www.reddottours.com
|
|
|
|
|
Time zone:
|
|
GMT + 5½ all year.
|
|
Dialling code:
|
|
+94.
|
|
Currency:
|
|
£1 = approx 200 rupees,
$1 = 120 rupees
Currency
converter
|
|
Tourist
information:
|
|
www.srilanka.travel
Find hotels in
Colombo, Kandy & Sri Lanka
Recommended guidebooks
Tripadvisor Sri Lanka page
|
|
Hotels:
|
|
Hotel search in
Sri Lanka
|
|
Visas:
|
|
Until the end of 2011, UK, EU, US, Canadian, Australian & NZ citizens do not need a visa
for up to 30 days, see
Sri Lanka High
Commission website.. However, an online visa will be
required from 1 January 2012, which you can get at
www.eta.gov.lk.
|
|
Page last
updated:
|
|
13 January 2013.
|
Sea
travel to Sri Lanka
Ferry service to/from India re-started June 2011, suspended again Dec
2011…
After many years of being cut off from each other, a new ferry service
started between Colombo in Sri Lanka and Tuticorin in India
in June 2011, website
www.flemingoliners.com. The modern cruise
ferry ‘Scotia Prince’ started sailing twice a week in
each direction, leaving at
18:00 and arriving at 08:00 next morning, although
sailing days changed from week to week. All
passengers got a sleeping berth in a cabin, fares ranged
from 2,243 Indian rupees (about £47 or $77) in an economy
class single-berth cabin to 2,760 Indian rupees (£58 or
$95) in a super deluxe single-berth cabin, all fares
included a non-alcoholic ‘welcome aboard’ drink and a
fixed-menu dinner. They had aspirations to make
it a daily service in due course. However, due to
a dispute over money owed to the caterers(!), the ferry
was impounded in December 2011,
and isn’t currently running. The operator isn’t sure when
(or if) it
will resume. A second ferry service, between Rameswaram and Talaimannar
was rumoured to be starting by
the end of 2011, but again no details are available and
nothing seems to have happened. So currently no
ferries at all link India with Sri Lanka.
Train
travel in Sri Lanka
| |
The view from the train: The view from the morning
train from Kandy to
Colombo. Courtesy of Nicola
David.
|
Once in Sri Lanka, trains are a cheap, safe and
enjoyable way to get around. Trains link the major
cities and have several classes:
-
1st class sleeper. 1st class sleeping-berths are available on
a few overnight
trains. The cars have lockable 2-berth
compartments with separate toilet and washbasin.
Bedding is provided.
-
1st class observation car. The 1st class
observation car is highly recommended. It’s available on the best
daytime trains on the amazingly scenic route from
Colombo to Kandy and Badulla. The observation car
is normally at the rear of the train (occasionally
behind the locomotive) and has
comfortable (if slightly grubby) armchairs facing a
large window looking back along the track. Seats
must be reserved before departure. Seats can be
reserved within 10 days of departure, but book early as
the observation car is very popular and gets booked up
fast, especially during school holidays. You can
reserve from outside Sri Lanka via
www.reddottours.com.
-
1st class air-conditioned seats car. Only available
on one or two InterCity Express trains between Colombo &
Vavunia and Colombo & Batticaloa.
-
2nd class seats, available on all trains. These come in several versions,
depending on the train: (1) unreserved seats,
where you buy a ticket, hop on and sit in any available
seat, (2) reserved
seats where you must make a reservation and you get an
allocated seat, and (3) reserved ’sleeperette’ reclining seats
which are available on most overnight trains and recline
to about 45 degrees for sleeping.
2nd class seats are the recommended option on trains with no 1st
class.
-
3rd class seats, available on most trains. These come in several versions,
depending on the train: unreserved seats, reserved
seats, and reserved ’sleeperette’ reclining seats.
3rd class is very basic and gets very crowded, and it is not generally
recommended for visitors.
-
New luxury ExpoRail carriage: Two trains a
day on the Colombo to Kandy & Badulla route now carry a
privately-run deluxe car with special fares, WiFi, power
sockets & inclusive meals, see
www.exporail.lk. A similar air-conditioned private carriage is now running on
other trains on the Colombo to Kandy & Badulla route,
and on the Colombo to Galle & Matara route, see
www.rajadhani.lk.
Train times…
Colombo - Kandy -
Nuwara Eliya - Badulla
Colombo - Galle -
Matara
Colombo - Galoya - Polonnaruwa,
Batticaloa, Trincomalee
Colombo - Kurunegala - Anuradhapura
- Vavunia
The timetables on this page show the principal trains on
the most popular routes. There are many other
trains, stations and rail routes in Sri Lanka,
but
note that trains no longer operate to Jaffna or Talaimannar.
You can
check routes and train times at the new Sri Lanka
Railways website,
www.railway.gov.lk. There is also train
information at
www.slrfc.org/sri-lanka-railways-time-table.html
or
http://colombofort.com
or www.reddottours.com. If you visit Sri
Lanka,
feedback would be appreciated!
You cannot book online*, but it’s easy to buy tickets when you get to Sri Lanka,
there is a special ticket window for tourists in the 1st
& 2nd class advance booking office at the east end of Colombo
Fort station.
Reservations for trains with reserved seating such as
InterCity Express trains open 10-14 days in advance.
Other trains (shown as having ‘unreserved’ seats) don’t
require a reservation, you just buy a ticket on and hop
on. Seats in the 1st class observation car from
Colombo to Kandy can get fully-booked from time to time,
so book a few days ahead if you can, but you may well
find seats available on the day of travel.
If you
really want to pre-book a train before you get
to Sri Lanka, and are prepared to pay a booking fee, try
contacting a local travel agency (and
let me know if
you find a good one!) or even asking your hotel to
arrange tickets for you. If you want to book some
hotels or tours as well as train tickets, reputable
agency
www.reddottours.com will book train tickets for you if you’re
also booking £300 or more of other tours and accommodation with them.
* The special deluxe ExpoRail carriage Colombo-Kandy
can be booked online, at
www.exporail.lk.
 |
|
 |
|
Two
views of Colombo Fort Station.
Photos courtesy of Paul White.
|
This scenic train ride is the way to reach Kandy,
121 km by rail from Colombo, or the hill station at
Nuwara Eliya.
The ride onwards to Badulla, into the hill country, is
also wonderful, and probably the best train ride in Sri
Lanka. Travel in the 1st class observation car is
recommended, and if possible on an InterCity Express
train.
Colombo
► Kandy ► Nuwara Eliya ► Badulla
|
|
Km
|
Notes:
|
3
|
O,2,3,R,Lux,Raj*
|
ICE,Lux
|
2,3,R
|
O,2,3,R,Raj**
|
Sat, Sun.2,3
|
2,3
|
ICE,Raj
|
Mon-Fri,2,3
|
2,3
|
Sleeper
|
|
0
|
Colombo Fort depart:
|
-
|
05:55
|
07:00
|
08:10
|
09:45
|
08:50
|
12:40
|
15:35
|
16:35
|
17:45
|
20:00
|
|
115
|
Peradeniya Junc. arr/dep:
|
-
|
08:40
|
09:21
|
10:30
|
12:23
|
11:17
|
15:47
|
17:56
|
19:27
|
20:46
|
23:06
|
|
121
|
Kandy arrive:
|
-
|
09:00
|
09:31
|
10:38
|
|
|
11:26
|
15:58
|
18:06
|
19:39
|
20:58
|
|
|
|
121
|
Kandy depart:
|
03:30
|
09:00
|
-
|
10:50
|
|
|
-
|
17:00
|
-
|
-
|
-
|
|
|
|
173
|
Hatton (for Adam’s peak)
|
07:07
|
11:00
|
-
|
12:53
|
14:30
|
-
|
19:52
|
-
|
-
|
-
|
01:35
|
|
207
|
Nanu Oya (Nuwara Eliya)
|
09:02
|
12:27
|
-
|
14:00
|
15:55
|
-
|
-
|
-
|
-
|
-
|
03:03
|
|
246
|
Haputale arrive:
|
11:49
|
14:09
|
-
|
15:34
|
17:37
|
-
|
-
|
-
|
-
|
-
|
04:55
|
|
?
|
Elle arrive:
|
13:05
|
15:07
|
-
|
16:30
|
18:31
|
-
|
-
|
-
|
-
|
-
|
06:05
|
|
292
|
Badulla arrive:
|
14:10
|
16:00
|
-
|
17:20
|
19:25
|
-
|
-
|
-
|
-
|
-
|
07:10
|
* This train is the PODI MENIKE. **
This train is the UDARATA MENIKE.
How to buy tickets
Hotels
in Sri Lanka
Lux = One or two privately-run ExpoRail air-conditioned
carriages are attached to these trains, with at-seat catering & WiFi
see
www.exporail.lk with online booking available.
See this news article with photos. The special
fare from Colombo to Kandy is 1,200 rupees (£7 or $11),
children aged 3-11 900 rupees. Colombo to Badulla
costs 2,250 rupees, children 1,700 rupees.
Raj = One or two privately-run Rajadhani
Express air-conditioned carriages with reclining leather seats are
attached to these trains. Special fare
Colombo-Kandy 950 rupees (£5.50 or $9), Colombo-Badulla
1,750 rupees, see
www.rajadhani.lk for more info & online booking.
It runs daily on the 15:35 Colombo-Kandy & 06:15
Kandy-Colombo. On the 05:55 Colombo-Badulla &
05:45 Badulla-Colombo it only runs on Tues, Fri, Sun.
On the 08:50 Badulla to Colombo it only runs on Mon,
Wed, Sat. On the 09:45 Colombo to Badulla it only
runs on Mon, Thur, Sat.
ICE = InterCity Express, with 1st class observation car with
reserved seats, 2nd & 3rd class reserved seats.
Sleeper = NIGHT MAIL, 1st class sleepers (2-berth compartments), 2nd & 3rd class reserved
sleeperettes (reclining seats), 2nd & 3rd unreserved seats, buffet
car.
O = 1st class observation car with reserved seats.
2 = unreserved 2nd class seats.
3 = unreserved 3rd class seats.
R = buffet/restaurant car.
You can check train times using the official Sri Lanka
Railways website,
www.railway.gov.lk, but please check all times
locally.
Additional Kandy trains on Saturdays & Sundays: Colombo
depart 08:50, Kandy arrive 11:26; Kandy depart
16:50 & 17:30, Colombo arrive 19:25 & 20:05.
Nuwara Eliya (City of
lights) is a colonial hill station 2,000 metres above
sea level, surrounded by tea plantations It’s easy
to reach by train. The station is Nanu Oya, 6 km
from central Nuwara Eliya, with plenty of taxis and
auto-rickshaws available. It’s also possible to
walk.
Peradeniya Junction
is 6km (3½ miles) from Kandy. Take a taxi or tuk-tuk
here to board
trains for Hatton, Nanu Oya, Elle & Badulla if they don’t call at Kandy.
Badulla ► Nuwara Eliya ► Kandy ► Colombo
|
|
Notes:
|
2,3,R
|
ICE,Raj
|
2,3
|
3
|
3
|
O,2,3,R,Raj**
|
ICE,Lux
|
2,3
|
O,2,3,R,Lux,Raj*
|
3
|
2,3,R
|
Sleeper
|
|
Badulla depart:
|
-
|
-
|
-
|
-
|
-
|
05:45
|
-
|
-
|
08:50
|
10:30
|
11:50
|
18:00
|
|
Elle depart:
|
-
|
-
|
-
|
-
|
-
|
06:43
|
-
|
-
|
09:47
|
11:35
|
12:40
|
19:07
|
|
Haputale depart:
|
-
|
-
|
-
|
-
|
-
|
07:48
|
-
|
-
|
10:51
|
14:11
|
13:35
|
20:22
|
|
Nanu Oya (for
Nuwara Eliya)
|
-
|
-
|
-
|
-
|
-
|
09:35
|
-
|
-
|
12:30
|
16:25
|
15:15
|
22:17
|
|
Hatton (for Adam’s Peak)
dep
|
-
|
-
|
-
|
05:10
|
09:00
|
11:01
|
-
|
-
|
13:55
|
18:20
|
16:29
|
23:43
|
|
Kandy arrive:
|
-
|
-
|
-
|
07:59
|
12:16
|
|
|
-
|
-
|
|
|
22:02
|
18:35
|
02:36
|
|
Kandy depart:
|
05:10
|
06:15
|
06:30
|
-
|
-
|
|
|
15:00
|
15:30
|
|
|
-
|
18:42
|
02:36
|
|
Peradeniya Junction arr/dep
|
05:22
|
06:25
|
06:43
|
-
|
-
|
13:03
|
15:10
|
15:48
|
16:40
|
-
|
18:27
|
02:20
|
|
Colombo Fort arrive:
|
08:17
|
08:52
|
09:47
|
-
|
-
|
15:40
|
17:36
|
18:55
|
19:35
|
-
|
21:27
|
05:17
|
Fares
|
|
One-way adult fares..
|
3rd class
reserved
seat
|
2nd class
reserved
seat
|
1st class
observation car
|
1st class
sleeper
|
|
Colombo-Kandy by InterCity Express
|
Rs.150 (£1/$2)
|
Rs.220 (£1/$2)
|
Rs. 360 (£2/ $3)
|
Rs. 360 (£2/ $3)
|
|
Colombo-Kandy by normal train
|
Rs.105 (50p/$1)
|
Rs.190 (£1/$2)
|
-
|
-
|
|
Colombo-Badulla
|
Rs.270 (£2/$3)
|
Rs.450 (£3/$5)
|
Rs.
750 (£5/ $7)
|
Rs.
750 (£5/ $7)
|
Children under 12 pay half
fare, children under 3 travel free.
Traveller’s reports…
Traveller Antony Smith reports “All the
windows in the 1st observation car opened fully so,
though it was a baking hot day, the carriage was
wonderfully breezy and naturally cooled. And yes there
are only two pairs of seats with uninterrupted views
through the rear observation window, but to be honest
the best views are to the sides anyway rather than back
down the track. And there’s a great child-like
pleasure to be had from sticking your head out of an
open side window, which you can’t do in the seats
directly in front of the rear observation window. I do
agree about not wanting to be locked into a ‘tour bus’
environment with only other tourists for company, but
passengers in the 1st observation car on the day we
travelled were a real mix of Westerners and Sri Lankans.
We took a peek at the ExpoRail ‘luxury’ carriage (which
now also does the train we were on, the 05.55 ‘Podi
Menike’ from Colombo). It is undoubtedly
comfortable, though not luxurious in my opinion, and has
the advantage of online booking and on-board catering.
But it lacked the old-fashioned charm of the 1st
observation car and looked to be a 100% tourist only
experience, mostly tour groups.”
Traveller
Graeme Thorley reports “I thought the observation car to
Kandy was okay although it requires you to travel
backwards (in my case at least) which is not to
everyone’s taste. It also got incredibly hot (36°C
at one point) due to the large window and there were
only a limited number of seats that had a really good
view. Rather irritatingly on my outbound trip two of
these were occupied by people who slept for most of the
trip..! The other point is that the carriage was
occupied almost entirely by Westerners - this might be
considered a good thing but personally I felt it left me
more remote from the travelling experience. On the
train to Anaradhapura several locals stopped to chat,
practise their English, exchange complaints about the
delays etc. I also bumped into one of the families I had
met on the train whilst sightseeing (they recognised me)
and we had another chat. I find that sort of thing an
important part of travelling.”
Traveller Paul White reports “Don’t panic if you
can’t get a ticket for the 1st class air conditioned
trains to Kandy. 2nd class is more than adequate,
but do try & get a window seat. The best side to sit on
for scenery is the right hand side as you face forward
from Colombo to Kandy, as this will give you the best
views once you get past Rambukkana. Do be brave
and try the food on the trains! Many vendors will wander
up and down selling cold drinks, fruit, spicy snacks and
so on at reasonable prices.”
Also see
www.bootsnall.com
for a good account of this trip…
 |
|
 |
|
Above:
Travelling by train in Sri Lanka is a great way to
see the scenery…
|
|
1st class observation car at the rear of the train,
its window looking back along the track.
|
|
The photos above courtesy of
Bill Wood of Massachusetts.
A visit to Bill Woods website,
www.billwood.com, is highly recommended to see
more photos of this journey.
|
 |
|
 |
|
Above:
The Colombo-Kandy 1st class observation car at Colombo Fort.
Photo courtesy of
Graeme Thorley
|
|
Ordinary 2nd class seats on a
Sri Lankan train.
Photo courtesy of Ciao Monteiro
|
 |
|
 |
|
Above:
On the train to Kandy.
Photo
courtesy of Marilyn Le Ruyet
|
|
Looking back along the track from the 1st class
observation car.
Courtesy of Marilyn Le Ruyet
|
A great way to reach the cities of
Galle and Matara, by train along the coast… 2nd class
is the recommended option, as 3rd class gets too crowded. The
Colombo-Galle fare is
only about Rs.65 (£0.50/$1) one-way in 2nd class for the
116 km.
Colombo to Matara is about Rs.90 2nd class.
ENGINEERING WORK NOW OVER!
Until April/May 2012, a temporary bus
service replaced the train for part of the journey, while
track was replaced on much of this route following tsunami
damage. However, it’s now reported that the work has
been completed and trains are running normally again all the
way from Colombo to Galle and Matara.
Colombo
► Galle ► Matara
|
|
Km
|
Notes:
|
2,3,Raj
|
2,3
|
2,3
|
2,3
|
2,3
|
Mon-Fri,
2,3
|
3
|
Mon-Fri,
3
|
Sat, Sun,
3
|
3
|
|
0
|
Colombo Maradana depart:
|
06:30
|
-
|
-
|
14:15
|
15:40
|
16:40
|
17:20
|
17:50
|
17:50
|
18:45
|
|
2
|
Colombo Fort depart:
|
06:55
|
08:35
|
10:30
|
14:25
|
15:50
|
16:45
|
17:25
|
18:00
|
17:55
|
19:30
|
|
116
|
Galle arrive:
|
09:26
|
11:49
|
12:42
|
16:31
|
17:34
|
18:37
|
20:03
|
20:23
|
21:26
|
22:55
|
|
159
|
Matara arrive:
|
10:53
|
11:50
|
13:50
|
17:48
|
18:20
|
19:30
|
-
|
21:33
|
-
|
-
|
There’s
no 1st class on this route. Unless shown
otherwise, trains run every day.
How to buy tickets
Hotels
in Sri Lanka
2 = unreserved 2nd class seats;
3 = unreserved 3rd class seats;
Raj = Daily except Thursdays, a privately-run Rajadhani
Express air-conditioned carriage with reclining leather seats
is
attached to this train. Special fare
Colombo-Matara 990 rupees (£5.50 or $9), see
www.rajadhani.lk for more info & online booking.
You can check train times using the official Sri Lanka
Railways website,
www.railway.gov.lk, but double-check train times
locally.
Matara
► Galle ► Colombo
|
|
Notes:
|
Mon-Fri,
3
|
Sat, Sun
3
|
3
|
Mon-Fri
2,3
|
2,3
|
2,3
|
2,3
|
2.3
|
2,3,Raj
|
|
Matara depart:
|
-
|
-
|
-
|
04:55
|
06:05
|
06:10
|
10:15
|
13:35
|
14:10
|
|
Galle depart:
|
03:40
|
04:15
|
05:00
|
05:50
|
06:55
|
07:25
|
10:55
|
14:45
|
15:30
|
|
Colombo Fort arrive:
|
07:00
|
07:46
|
07:47
|
07:51
|
08:43
|
09:30
|
13:30
|
17:20
|
18:05
|
|
Colombo Maradana arrive:
|
06:58
|
07:35
|
07:48
|
07:57
|
08:49
|
09:36
|
-
|
17:25
|
18:12
|
Fares
|
|
One-way adult fares..
|
3rd class
reserved
seat
|
2nd class
reserved
seat
|
1st class
seat
|
|
Colombo - Matara
|
Rs.130 (£1/$1)
|
Rs.230 (£1/$2)
|
-
|
Children under 12 pay half fare,
children under 3 travel free.
2nd class is recommended on this route, as 3rd class is
too crowded. The Colombo-Trincomalee is 296 km.
Colombo ► Trincomalee,
Batticaloa
|
|
Trincomalee, Batticaloa ► Colombo
|
|
Km
|
Daily:
|
2,3,R
|
2,3
|
Sleeper
|
Sleeper
|
Daily:
|
2,3
|
2,3,R
|
Sleeper
|
Sleeper
|
|
0
|
Colombo Fort depart:
|
06:05
|
(06:05)
|
19:15
|
21:00
|
Trincomalee depart:
|
07:00
|
-
|
19:30
|
-
|
|
227
|
Galoya arrive/depart:
|
11:19
|
15:30
|
00:30
|
02:54
|
Batticaloa depart:
|
|
|
07:15
|
|
|
20:15
|
|
260
|
Polonnaruwa arrive:
|
12:08
|
|
|
01:34
|
|
|
Polonnaruwa depart:
|
|
|
|
|
|
|
22:25
|
|
350
|
Batticaloa arrive:
|
14:20
|
|
|
04:00
|
|
|
Galoya
depart:
|
08:50
|
10:15
|
21:55
|
23:20
|
|
296
|
Trincomalee arrive:
|
-
|
17:20
|
|
05:10
|
Colombo Fort arrive:
|
(15:25)
|
15:25
|
04:05
|
04:52
|
(06:10) = Depart Colombo 06:10, arrive Galoya 11:19,
change trains, depart Galoya 15:30 for Trincomalee.
(15:25) = Arrive Colombo at 15:25, having changed at
Galoya, arrive 08:50, depart 10:15.
ICE = InterCity Express. On this route ICEs have 2nd & 3rd class reserved seats
& buffet car, plus a first class reserved seat
car.
Sleeper =
1st class sleepers (2-berth compartments), 2nd & 3rd class reserved
sleeperettes (reclining seats), 2nd & 3rd
unreserved seats, buffet car.
You can check train times using the official Sri Lanka
Railways website,
www.railway.gov.lk, but please
double-check all train times locally.
Fares
|
|
One-way adult fares
|
3rd class
reserved
seat
|
2nd class
reserved
seat
|
1st class
sleeper berth
|
|
Colombo-Trincomalee
|
Rs.205 (£1/$2)
|
Rs.370 (£2/$3)
|
Rs. 750 (£5/ $7)
|
|
Colombo-Batticaloa
|
Rs.230 (£2/$2)
|
Rs.420 (£3/$5)
|
Rs. 900 (£6/ $9)
|
|
Colombo-Batticaloa by ICE
|
Rs.320 (£2/$3)
|
Rs.500 (£3/$5)
|
Rs. 900 (£6/ $9)
|
Children under 12 pay half
fare, children under 3 travel free.
Trains link
Colombo with Anuradhapura and Vavunia. However, since
1990 trains no longer operate
as far as Jaffna or Talaimannar Pier (previously the ferry
terminal for India) because of the security problems in that
area.
Colombo ► Vavunia
|
|
Vavunia ► Colombo
|
|
Km
|
Daily:
|
2,3
|
2,3
|
2,3
|
ICE,Lux
|
Sleeper
|
Daily:
|
2,3
|
ICE,Lux
|
2,3
|
2,3
|
Sleeper
|
|
0
|
Colombo Fort depart:
|
05:45
|
06:50
|
13:45
|
16:20
|
22:30
|
Vavunia depart:
|
03:20
|
05:45
|
13:30
|
15:10
|
22:00
|
|
205
|
Anuradhapura arr/dep:
|
09:40
|
10:02
|
18:40
|
20:06
|
03:40
|
Anuradhapura arr/dep:
|
05:00
|
06:40
|
14:35
|
16:00
|
23:30
|
|
254
|
Vavunia arrive:
|
11:21
|
10:50
|
20:11
|
21:16
|
05:08
|
Colombo Fort arrive:
|
10:10
|
10:25
|
18:35
|
19:15
|
04:35
|
Lux = A privately-run luxury ExpoRail air-conditioned
carriage is attached to this train with at-seat catering
& WiFi,
see
www.exporail.lk with online booking available. The special
fare is around 1,600 rupees one-way (£10 or $16).
ICE = InterCity Express. On this route ICEs have 2nd & 3rd class reserved seats
& buffet car. The 16:20 from Colombo & the 05:45
from Vavunia also have a 1st class air-conditioned car
with reserved seats.
Sleeper = NIGHT MAIL, with 1st class sleepers (2-berth compartments), 2nd & 3rd class reserved
sleeperettes (reclining seats), 2nd & 3rd unreserved seats, buffet.
1 = 1st class air-conditioned seats car with reserved seats;
2 = unreserved 2nd class seats;
3 = unreserved 3rd class seats;
R = buffet/restaurant car;
You can check train times using the official Sri Lanka
Railways website,
www.railway.gov.lk.
How to buy tickets
Hotels
in Sri Lanka
Sponsored links…
Multi-website hotel search…
|
|
◄◄◄◄ Search all the
main hotel booking sites at once…
I’m a big fan of
www.hotelscombined.com
as it checks all the main hotel booking sites (Opodo, Expedia,
Booking.com, Hotels.com, AsiaRooms, LateRooms etc.) to find the widest choice of hotels
& the cheapest rates. Try it and see!
|
Other hotel sites worth trying…
-
www.tripadvisor.com
is the place to find independent travellers’ reviews of all
the main hotels.
-
www.booking.com is my own preferred hotel booking
system (Hotels Combined being a search/comparison
system). It has a simple interface, a good
selection in most countries worldwide, useful online
customer reviews of each hotel, and decent prices,
usually shown inclusive of unavoidable extras such as
taxes (a pet hate of mine is systems that show one
price, then charge you another!).
Backpacker
hostels…
Use the Skyscanner search tool
to compare flight prices & routes
worldwide across 600 airlines…
Recommended
guidebooks…
To get the best from Sri Lanka, you’ll need a good guidebook.
For independent travellers, the best guides are probably either the
Rough Guides or Lonely Planets.
Buy
Rough Guide to Sri Lanka online at Amazon.co.uk
Travel
insurance
Get travel insurance, it’s essential…
Never travel overseas without travel insurance from a reliable
insurer, with at least £1m or preferably £5m medical cover. It should also cover
cancellation and loss of cash (up to a limit) and belongings.
An annual
multi-trip policy is usually cheaper than several single-trip
policies even for just 2 or 3 trips
a year (I have an annual policy myself). Here are some suggested insurers.
Seat61 gets a small commission if you buy through these
links.
In
the UK, try
Columbus Direct or use
Confused.com to compare prices & policies from many
different insurers.
If you have a pre-existing medical condition or are over 65
(no age limit), see
www.JustTravelCover.com.
If
you’re resident in
Australia, New Zealand, Ireland or the EU, try
Columbus Direct’s other websites.
If you’re resident in the USA or Canada, try
Travel Guard USA.
Get a spare credit card, designed for foreign travel with no currency
exchange loading & low or no ATM fees…
It costs nothing to take out an extra credit card.
If you keep it in a different part of your luggage so you’re
not left stranded if
your wallet gets stolen, this is a form of extra travel insurance in itself. In addition,
some credit cards are significantly better for
overseas travel than others. Martin Lewis’s
www.moneysavingexpert.com/travel/cheap-travel-money
explains which UK credit cards have the lowest currency
exchange commission loadings when you buy something
overseas, and the lowest cash withdrawal fees when you use
an ATM abroad. Taking this advice can save you quite a
lot on each trip compared to using your normal high-street
bank credit card!
You can avoid ATM charges and expensive exchange rates with a
Caxton FX euro currency Visa Card, or their
multi-currency ‘Global Traveller’ Visa Card, see
www.caxtonfx.com for info.
Get an international SIM card…
Mobile phones can cost a fortune to use abroad, and if you’re
not careful you can return home to find some huge bills
waiting for you. I’ve known people run up a £1,000 bill
in data charges just by leaving their iPhone connected during a
simple trip to Europe. However, if you
buy a global SIM card for your mobile phone from a company
such as
www.Go-Sim.com you can slash the cost by up to 85% and
limit any damage to the amount you have pre-paid. It
cuts call costs in 175 countries worldwide,
and you can receive incoming calls and texts for free in 75 countries. It’s pay-as-you-go, so no nasty bills
when you get home. It also works for laptop or PDA data
access. A Go-Sim account and any credit on it doesn’t
expire if it’s not between trips, unlike some
others, so a Go-Sim phone number becomes your ‘global phone
number’ for life.
011-2581758
Ahangama Ananda Ven Thero
50 Fredrica Road, Colombo 06
Phone : (+94)(011)2581758
Below is a picture taken in 2008 in Sri Lanka. The monk in the picture
saved those cows from slaughter. And after he saved their lives, this
was what one grateful cow did.
Ven. Porwagama Somalankara
Nayaka Thero.
Ven. P.
Somalankara Nayaka Thero.
Sri Wardanarama Purana Viharaya
Porawagama,
Elpitiya.
Sri Lanka.
Tel : 0094-91 3783802
0094-91 7913524
0094-716648703
On the
Restoration of Bhikkhuni Order (1)
Selected articles
[1] The revival and survival of Buddhist nuns.
Ven Bhikkhuni Gotami.
[2]
A path less travelled. Atiya Achakulwisut
[3]
Her holiness. Atiya Achakulwisut.
[4]
A nun’s life has limited appeal. Sanitsuda
Ekachai.
[5]
The Dhammananda controversy. Sanitsuda Ekachai.
[6]
Women in Buddhism: Planting the Seed of Peace.
Aree Chaisatien.
[7]
A New Dawn for Women’s Rights. Hsi Lai Temple,
California, USA
[8]
Revival of the Bhikkhuni Order in Sri Lanka.
D. Amarasiri Weeraratne.
[9]
Women’s Ordination. Bhikkhu Punnadhammo.
|
02/13/13
Filed under:
General
Posted by:
site admin @ 3:52 am
14213 THURSDAY LESSON 834-SOUTH INDIA CONFERENCE held on 10-02-2013 at Palace Grounds B’lore Full set with Employees- CARAVAN is on the move after 10/2 speech of Ms Mayawatiji and Satish Chandra Mishraji followed by Marasandra Muniappa, Mavalli Shanker, Baragur Ramachandra and BSR representative’s united discussion on Janshree TV to capture the MASTER KEY for peace, welfare and happiness of the Entire People by way of propagation among the masses to educate them not to sell the votes to the virodhis (enimies) of the poor. To be alert on the tampering of the Electronic Voting machines by demanding the source code of the program software to be made public. Convincing the people at the booth level by all the leaders willing to be their representative against muscle and money power.
Napolean said that ” I can face two battalions but not two scribes’
It appears now that the following fourth estate is becoming first estate:
Dr Ambedkar’s Buddha painting with open eye at Chicholi
,
DINASUDAR
Sanjevani,
Press Trust of India,
UNI,
ibnlive,
ndtv.
All the other media will follow suite in the larger interest of common man.
02/12/13
Filed under:
General
Posted by:
site admin @ 9:54 pm
13213 WEDNESDAY LESSON 833 - Many many Thanks.
We thank you for attending BSP South India Conference on 10th Feb 2013 and also Media for reporting this event in their esteemed news paper. We look forward for the same cooperation in future also.
Marasandra Muniappa,
BSP State President
Message sent by R.Muniappa
Jaibheem Sir,
Thanks for your SMS. Always we support our party BSP . You are most welcome for making the Conference a grand success.
S. Manivannan
State Vice-President TN BSP
http://ibnlive.in.com/newstopics/BSP.html
Bangalore: BSP supremo Mayawati on Sunday alleged that the “failure” of
Congress to alleviate poverty and unemployment among the SCs, STs and
OBCs has driven many to Naxalism. “Despite ruling the nation for maximum
number of years since Independence, Congress has failed to alleviate
poverty and unemployment among the SCs, STs and the OBCs, resulting in
many of them becoming Naxalites or taking the wrong path,” she told
BSP’s South Zone convention in Bangalore.
The former Uttar
Pradesh chief minister said, the Congress has not been able to bring
about any change in the “societal or financial status” of these
sections. Blaming Congress for playing in the hands of corporates, she
said, tribals were being dislocated from their traditional dwellings in
forest, their lands encroached upon and sold to big business houses “for
a song”.
“Instead of appeasing the corporate houses, the
government should evolve policies benefitting the common man,” she said.
She also accused the Congress of “destroying” reservations provided to
the SCs, STs and BCs under the Constitution. Inclusion of other castes
under the reservation quota has diluted this provision, she claimed.
Noting that the BSP was concerned about the poor among upper castes and
religious minorities, she said, the Centre has also not responded to
their pleas for reservation. Mayawati said, “wrong policies” of the
Congress and the BJP during their respective rules have led to the
present state of affairs in the country, including rise in corruption.
Urging upon party #mayawati #bsp
http://www.ndtv.com/topic/bsp/news
Bangalore: Bahujan
Samaj Party (BSP) supremo Mayawati today alleged that the “failure” of
Congress to alleviate poverty and unemployment among the SCs, STs and
OBCs has driven many to Naxalism.
“Despite ruling the nation for
maximum number of years since Independence, Congress has failed to
alleviate poverty and unemployment among the SCs, STs and the OBCs,
resulting in many of them becoming Naxalites or taking the wrong path,”
she told BSP’s South Zone convention here.
The former Uttar
Pradesh chief minister said, the Congress has not been able to bring
about any change in the “societal or financial status” of these
sections.
Blaming Congress for playing in the hands of
corporates, she said, tribals were being dislocated from their
traditional dwellings in forest, their lands encroached upon and sold to
big business houses “for a song”.
“Instead of appeasing the corporate houses, the government should evolve policies benefitting the common man,” she said.
She
also accused the Congress of “destroying” reservations provided to the
SCs, STs and BCs under the Constitution. Inclusion of other castes under
the reservation quota has diluted this provision, she claimed.
Noting
that the BSP was concerned about the poor among upper castes and
religious minorities, she said, the Centre has also not responded to
their pleas for reservation. Mayawati said, “wrong policies” of the
Congress and the BJP during their respective rules have led to the
present state of affairs in the country, including rise in corruption.
Urging
upon party workers to unite and bring the BSP to power at the Centre
and in the states, “which is necessary for the overall development of
not only the SCs, STs and the OBCs, but also religious minorities and
the poor in upper castes,” Mayawati also supported the demand for a
separate Telangana state.
02/11/13
Filed under:
General
Posted by:
site admin @ 10:07 pm
12213 TUESDAY LESSON 832
The revival and survival of
Buddhist nuns
Ven Bhikkhuni Gotami
(Dr Prem Suksawat)
Bangkok Post, 18
February 2001
Making their dreams come true seems all but impossible
for Buddhist nuns, particularly those in the Theravada tradition. After some
women gain experience practising and studying the dhamma, they wish to be
ordained as bhikkhunis (Buddhist nuns). They search for a teacher who will
be able to teach and guide their practice, as well as for a place where they
can be prepared for the future. Many move from place to place, experiencing
great disappointment because they do not receive what they are looking for.
They encounter new traditions,
new languages for chanting, different English dialects and lifestyles. I
remember how an American friend of mine spent about two years with a dhamma
teacher from Asia, and how her friends complained that she was no longer
speaking English. I admired her courage to explore the Buddha’s path, even
though the language and the culture were unfamiliar to her. Being a Western
woman, she was taught to express her opinion, to do what she likes, to be
brave, assertive and individualised. Many Western men, though, still think
men are superior.
As for Asians, teachers may
relax some customs to help such students, but lay supporters and others may
not be as helpful. Asian women who seek ordination also run into
difficulties. For example, there are men who have never seen a bhikkhuni or
who have little or no knowledge of bhikkhuni issues. They think it is wrong
for women to be bhikkhunis. The more that women move about, the greater is
their pool of knowledge and experience - and the keener their
disappointment.
One bhikkhuni I know is a very
highly educated, professional woman, very successful and well known in her
profession and community. She is honest, friendly, patient and down to
earth. She is well accepted by people who interact with her. When she
realised that she really wanted to be a bhikkhuni, a disciple of the Buddha,
she studied, practised and explored ways to achieve this goal.
We don’t always get what we
want, though. Sometimes we have good jobs but no place to study Buddhism as
we would want. And most of the time, women must have a job in order to have
the funds to find an appropriate Buddhist study centre.
Anyway, this bhikkhuni moved
from one dhamma centre to another, from temple to temple, and even from one
ashram to another. She did this because she discovered that either she was
having to spend money to support the business (of that temple or ashram) or
that she had to work so as to have money to demonstrate her gratitude to a
teacher or a place. My friend was ordained and is now waiting for a higher
ordination. Like other Western bhikkhunis, she is struggling to find a place
to live and resources to live on. Almost all her savings have been spent on
shelter and health insurance.
She has difficulty finding
support even within her own sect. When she was told she must be in a temple
for a few years to prepare herself for ordination as a novice, she asked why
so many men were ordained as monks without any preparation at all. When they
wish to become monks, they merely arrange the date and time. They celebrate
the announcement of their ordination as if it were a wedding ceremony.
Some cannot even recite homage
to the Buddha, Dhamma and Sangha. Some are drunk and almost unable to repeat
the precepts during their ordination. After ordination these monks stay in a
temple where everything is prepared for them. We never see any monk who has
to a rent place to stay, as bhikkhunis must do. There are always temples for
them.
Things are not the same as they
were 2,500 years ago - things and beings have changed. New innovations and
technology have become a part of daily life. Should we tell monks to stop
using cars, aeroplanes and computers, reading newspapers, answering
telephone calls, watching television and so on and so forth? If some of the
Vinaya or discipline has been relaxed in order to suit life in this century,
shouldn’t it also be relaxed as regards women who want to be ordained as
bhikkhunis?
The Buddha allowed women to be
ordained because he believed that gender was not a factor in enlightenment.
In addition, it appears that
women don’t receive emotional support before their ordination or while
working to meet their wishes. However, since they work very hard for their
goals, they pursue the ordination and still insist on higher ordination. In
this world, things seem to be unfair for people who are honest and have good
intentions. Some of those people are self-made individuals, humble and
ashamed to ask for assistance. They think that if they have difficulties,
others may have the same problems.
They believe that if they wait,
one day some people will be able to help them. If those people were
dishonest, they would do anything to gain personal benefits such as using
the robe to ask for donations or taking advantage of kind lay Buddhist
supporters. However, they have ‘Hiri Otappa, shame and fear of doing worng.”
As usual, the squeaky wheel gets the oil. Therefore, people seem to neglect
their needs In this case, I can understand the situation, because when we
look at the world “Revival” it means that you have to start from scratch. A
revival means we have to start over, and that is what Buddhist nuns must do.
The bhikkhuni order in
Theravada Tradition died out almost 800 years ago. Fortunately, in December
of 1996, the Sri Lankan Sangha conducted the first “Restoration of the
Theravada Bhikkhuni Order”. There have been other bhikkhunis ordained in
other traditions, such as the Mahayana in Asia, and later in the US and
other Western countries.
Teachers must find a place for
newly-ordained women to live, study and practise in a safe, appropriate
environment. However, sometimes, side tracks cause their plans to fail.
Nuns, though, have difficulty finding such places, as well as female
teachers who can counsel younger nuns, and resources to support and provide
security for practitioners. The students who don the saffron robes are no
longer able to work.
Thus having a Bhikkhuni Vihara,
or a centre for Buddhist nuns is in the best interests of women who wish to
study Buddhism, and will also be helpful to working women and young women
who wish to explore whether the Buddha’s path is right for them.It can also
be a place for girls and boys to learn to respect and accept their mothers,
grandmothers, aunts and other females.
It is not easy for many
educated women to give up a luxurious life and turn to a nunnery-not unless
they really want to practice dhamma correctly. Finding a place where they
can meditate regularly takes a lot of time, energy, emotion and money. Think
about those who try to understand the Dhamma in Pali, Sanskrit, or English.
Although it is not easy to acquire the concepts they study and spend time
for this diligently. They learn to let go of worldly life style and worldly
habit even before they decide to live in a temple for a few years to assure
that they really want to be bhikkhunis.
There is a saying, “We don’t
get anything for free.” Some meditators work very hard just to save money
for a 10-day retreat. Although some meditation centres do not charge for
anything, many people have to travel a long way to get to them. For women
who would like to live the Buddha’s path, it can be far more difficult. I
give such women credit for their good intentions, courage and the effort
they make in enduring all the obstacles they encounter.
Although they have decided to
“go forth into homelessness”, this should not mean that they have to live
under bridges, or in train stations or on mountains. If we can help them to
use their saving just for basic needs, it would promote Buddhism,
particularly “Bhikkhuni Revival.” These Bhikkhunis will have less
difficulties, tension, frustration and anxiety and able to practice Dhamma
correctly. I strongly believe that if they don’t use their savnigs for
themselves, it will be donated to the temple where they belong to.
If they don’t realise that they
cannot take anything with them when they die, I think these women would
rather enjoy themselves with luxurious things in a worldly lifestyle instead
of having a few set of robes, eating only two meals a day and cut off from
the temptations in the community. The revival of female ordinations -
“Bhikkhuni Revival” - will not succeed if the women cannot “survive” both
during the training for ordination, and after the ordination itself. How
many women would succeed, like the late Ven Bhikkhuni Khema, who helped
propagate Buddhism in many countries, if only given the chance?
The Buddha taught that the us
“Sabbadanam dhammadanam jinati, the gift of truth, or dhamma, excels all
other gifts”. On behalf of all women who seek Buddha, Dhamma and Sangha for
refuge, I thank all lay supporters and our friends of Buddhist for their
generosity and concern about this issue. A bhikkhuni Vihara or a Centre
centre will allow women, nuns or otherwise, to study, practise and promote
Buddhism correctly and appropriately. There is an ancient saying: “Children
will turn out according to the way their parents raise them.” I have high
confidence that your support will be rewarded with Dhamma Seeds for the
future. [^]
* Inquiries and donations
for a bhikkhuni centre can be sent to Ven Bhikkhuni Gotami (Dr Prem
Suksawat), PO Box 58, Muang district, Nakhon Pathom 73000
Source: The Bangkok Post, http://www.bangkokpost.net/
-[2]-
A path
less travelled
Atiya Achakulwisut
Bangkok Post, 17
April 2001
The ordination of prominent
Buddhist scholar Dr Chatsumarn Kabilsingh early this year promises a
resurgence of religious women in Buddhism, if Thai society will come forward
and support it
For Dhammananda, bhikkhuni
ordination is a best way for women to carry on the Buddha’s spiritual
heritage. Her ordination also epitomises an increasing demand for full
participation of women in Buddhism — a worldwide movement which she insists
Thailand can’t simply reject.
The earth didn’t shake. But when former Thammasat
lecturer and leading Buddhist scholar Dr Chatsumarn Kabilsingh took the
lifetime vow during her ordination to become a bhikkhuni (female monk) in
Sri Lanka early this year, it was momentous in the development of Buddhism
in Thailand.
Dr Chatsumarn, who received the ordained
name of Dhammananda, now assumes the status of a Theravada samaneri
(novice). Within two years, if she maintains the novice’s six rules (the
five Buddhist precepts plus the prohibition on eating after noon),
Dhammananda can apply to be ordained as a bhikkhuni.
By committing herself to the sacred status
of female Buddhists, which unfortunately has yet to be recognised by Thai
law, Dhammananda is paving the way for women interested in realising the
Buddha within themselves.
Until now, the only road open to women who
wish to develop their spirituality is to become a mae chi (nun). Although
the precept-holder standing allows a monastic lifestyle, generally it is not
considered a serious platform for Dhamma study.
On a more personal basis, Dr Chatsumarn’s
entrance into the monkhood attests to a spiritual continuation from one
generation to the next. Her mother, Mrs Voramai, is the first Thai bhikkhuni
with full ordination. Voramai, known among her many followers as Luang Ya
(Grandmother monk) is now 93. She has been sick recently and spends most of
the time in bed
“After (my) ordination, I went in to see
her. I asked her what she thought of it. She simply stroked my face, playing
with my head as if to confirm that it really was shaved. After a while, she
let me go as she always did. Since I have worn the holy robes, however, she
wais to me,” Dhammananda said.
Luang Ya sponsored the construction of Wat
Songdharmakalayani in Nakhon Pathom province, where Dhammananda now resides.
A leading Buddhist scholar, Dhammananda has had a distinguished career. With
a Ph.D in Buddhism from Magadh University in India, she taught Buddhist
philosophy at Thammasat University and Maha Chula Sangha University.
She has published many books about Buddhism,
both in Thai and English and is a regular speaker at international
conferences. She was also a founder and former director of Thammasat
University’s Indian Studies Centre.
Academically, Dhammananda is more than
accomplished in Buddhist study. But the real reason she decided to enter the
monkhood was her boredom with secular existence. The world, she said, just
turned her off.
“I grew up in religious surroundings and in
fact, I was quite confident I would be ordained one day. But the real
calling came about two years ago. What I used to care and work for, the
personal glory or success, does not mean anything to me anymore. I have been
quite successful in my profession. I have been to many places. I have seen
the world. I thought it was time to devote my life to the service of
Buddhism.”
Dhammananda, who is 57 now, thought she
would be too old if she waited until her retirement to embark upon the
religious path. She sought early retirement and started preparing herself
for the transition.
One of the first things she did was file for
a divorce.
“My husband had known before we were married
that I would follow the Buddha’s way one day. Now that my children have
grown up and settled down well, my job is done. I have no concern left.” For
Dhammananda, what was more difficult was to choose where to be ordained.
The bhikkhuni ordination requires dual
ordinations by both the bhikkhuni and bhikkhu sangha (monks council). Since
Thailand has never established a bhikkhuni sangha, the ordination is
impossible here.
There are a few other Asian countries with
an active bhikkhuni sangha, however. Taiwan, Dhammananda noted, has always
been the strongest advocate for women. The bhikkhuni order there is very
well-established and actively engaged in both academic and social welfare
activities.
Even the Taiwanese supreme patriarch
remarked that: “Buddhist education in this country is in the hands of
bhikkhunis.” Dhammananda’s own mother was ordained there in the Dharmagupta
lineage in 1971.
Some people reject the bhikkhuni ordination
from the Taiwanese lineage on the grounds that the lineage belongs to the
Mahayana Tradition. Dhammananda explained that this belief is unfounded
because the Dharmagupta lineage is in fact a sub-branch of Theravada
Buddhism.
Historically speaking, the bhikkhunis who
revived the ordination of women in China came from the Theravada Tradition
in Sri Lanka. A devout follower of His Holiness the Dalai Lama, Dhammananda
herself was more interested in the Tibetan lineage. But Tibetan ordination
is available only at the novice level.
Although the Dalai Lama suggested she could
seek a higher ordination in the existing Chinese lineage in Taiwan or Hong
Kong, as many women who joined the Tibetan lineage do, Dhammananda hesitated
to do so.
Fortunately, Sri Lanka began to revive its
bhikkhuni ordination. In 1996, the Korean bhikkhu sangha hosted an
ordination of 10 Sri Lankan precept-holders. Two years later, the Sri Lankan
sangha, led by Ven Sumangala from the Siam Sect, began to give ordinations
to women. According to Dhammananda, the revival of bhikkhuni order in Sri
Lanka is a turning point in Buddhist history.
It was the Sri Lankan bhikkhuni who
travelled to India and established the bhikkhuni order in China. The lineage
still continues until today but in the Mahayana tradition. When Sri Lanka
wanted to revive the long-defunct Theravada bhikkhuni order, the Mahayana
bhikkhunis returned to start the fire back where it began, making it
possible for women in Theravada Buddhist countries to be ordained once
again.
Sri Lanka is the only Theravada Buddhist
country with a history of bhikkhuni ordination. “So when it is revived on
that soil, it takes root,” she said, adding there are more than 200
bhikkhunis in Sri Lanka at present.
In April last year, she flew to Taiwan to
receive the lay bodhisattva precepts as a way to formulate her mind. She
became a vegetarian soon after. The last secular job she did as Dr
Chatsumarn Kabilsingh was to be an emcee for a Buddhist fellowship
conference. “I still got dressed up and wore make-up at that time,” she
noted.
On the first full moon night of the first
month of the year, she took the eight precepts. She stopped decorating
herself and having dinner after that.
On February 6, one day before the Buddhist’s
holy Makhapuja Day, Dr Chatsumarn had her head shaved and received
ordination as a Theravadan samaneri.
“For me, the most important preparation
before the ordination was to understand the importance of bhikkhunis and to
prepare my mind. Unlike the smooth path of male ordination, being a
bhikkhuni is to walk against the tide. If my spiritual foundation is not
solid enough, I might become distracted or unhappy when faced with
resistance. And if I lose my calmness, it would defeat the whole purpose of
my ordination.
“I do not choose to be ordained because I
want people to recognise me. I did it because I want to carry on the
heritage of the Lord Buddha. I am trying to revive the four pillars of
Buddhism-bhikkus, bhikkhunis, laymen and laywomen-that will sustain the
religion into the future. I don’t mind if some people reserve different
opinions about bhikkhunis. The public will be the ones to judge our worth.”
Dhammananda added that there were two ideals
she strove towards but could never accomplish before the ordination. The
first one was to stop eating meat. “As a Buddhist, I received the first
precept of ‘do not kill’. Still, I ate what other people killed and I could
tell that meat was more delicious than vegetables,” she said. The second was
to lead a celibate life. “Celibacy is a blissful state. It improves
meditation and spiritual development. I only achieved this after taking the
bodhisattva precepts.”
Now on the monastic path, there are
immediate transformations. The first she noticed was physical, related to
the new eating habits. “Before, I consumed for my own pleasure. But now, I
eat whatever is offered to me. I eat merely to sustain my life. There is no
more question whether I like it or not,” Dhammananda explained.
“Also, I was an academic by nature. I
considered talking to people a waste of time. I would rather shut myself in,
reading and researching. But now that I am a monk, I listen to everything
visitors have to discuss, be it their illnesses or their conflicts with
relatives. I have discovered that most people don’t need a tangible
solution, they just need someone to listen.
“The changes are sudden and full. It is so
clear to me that a monk must serve other people, not his or her self. Even
the robes we wear,” she touched her brick-coloured robes, “are strictly
practical, not aesthetic.” Dhammananda has two sets of long-sleeve shirt and
robes and she thinks the austere uniform is a wonderful creation.
“With basically nothing to choose from, the
mind is less concerned. The only thing I have to consider is if one set of
robes is wet, the other must be dry. This frees my mind from distractions. I
always think what an amazing thing these robes are,” Dhammananda said, with
a smile.
In terms of reaction from the people around
her, Dhammananda said they can be split into two groups. The first group
consists of admirers who are overjoyed at seeing a woman in religious robes.
The other are those who simply don’t know how to react or interact with her.
To a certain extent, these small-circle
reactions reflect trends in the outside world. On the one side, bhikkhuni
ordination is praised as a means to empower women in Buddhism-to return to
them the previously denied access to enlightenment.
On the other side, it is viewed by some
scholars as further adding to the already problematic power structure of the
sangha. Dhammananda is aware of the criticism.
“Bhikkhuni ordination is an option that is
simply not available for Buddhist women in Thailand. The door is closed. The
lock is rusted. And the key is lost. Internationally, however, the demand
for full participation of women is very strong. It is a worldwide movement
and Thailand can’t reject it,” Dhammananda said
If the Thai sangha is far-sighted enough, it
should take this matter into its own hands instead of allowing women to seek
an ordination by themselves. Bhikkhunis are potential human resources that
could strengthen many aspects of the sangha’s mission.
As for her plan for the future, Dhammananda
said that apart from running Wat Songdharmakalani and Baan Santi Rak for
unwed mothers and discussing dhamma with visitors, she is learning every
aspect of her ordained life and trying to understand it as completely as
possible.
As a novice, she is required to study Dhamma
with her preceptor for two years. Since the preceptor is in Sri Lanka, she
does it via the Internet. Building a religious community for women is next
on her agenda.
“I would be satisfied if I could serve as a
refuge for women. I am not aiming at a big market. I don’t think Thai women
will rise up and get ordained en masse. A monastic path is not a comfortable
lifestyle. I am thinking of a small religious community which helps women
develop their own spirituality and contribute something to society.
“I know there is some resistance out there.
It is not my intention to stick out and provoke anybody. I will try to
honour everyone. I will try to be a supatipanno, to be a female monk with
good conduct. Time will tell. If society believes this is a worthy role,
then people will support it and consider it another alternative for women.”
Getting there
What is the status of bhikkhuni in
Thailand?
The attempt to introduce the bhikkhuni
sangha to Thailand dates back to 1927. During that time, politician and
progressive social critic Narin Bhasit, commonly known as Narin Klueng, was
critical of the laxity of the sangha.
He, then, challenged the institution by
having his two daughters, Sara and Chongdi, ordained as bhikkhunis. Narin
also donated a piece of land and had Wat Nariwong built as a residence for
bhikkhunis. The sangha and state authorities opposed his initiative. His
daughters, along with seven or eight bhikkhunis at Wat Nariwong, were
ordered to be disrobed. The two bhikkhunis resisted. They were put in jail
and physically had the robes removed from them.
The incident prompted the Sangha Supreme
Council to pass an order forbidding any monks to give bhikkhuni, samaneri or
sikkhamana (a female novice during a two-year training before receiving a
bhikkhuni ordination) ordination to women in 1928. The rule still exists.
Dhammananda, however, argues that the order
contradicts Article 5 of the Constitution, which stipulates that Thai
people, regardless of their origin, gender, or religion, are entitled to
equal protection under the Constitution.
“I consulted some judges and they said there
is no need to nullify the order because any law that is in conflict with the
highest law of the land is automatically null and void. The reason this rule
remains is because nobody has ever challenged it. That means the validity of
this order has never been questioned or re-examined,” the samaneri
explained.
Is gender a factor in enlightenment
according to the Buddha?
Some people have lingering doubts about
the Buddha’s acceptance of women because when Queen Maha Pajapati, the
Buddha’s aunt and stepmother, asked for his permission to be ordained, the
Buddha refused. But Queen Maha Pajapati did not give up. She, along with 500
Sakya women, shaved their heads, donned the saffron robes and followed the
Buddha on foot.
Ananda, the Buddha’s personal attendant,
found them waiting at the entrance, covered with dust, in torn robes and
bleeding feet. He learned of their dilemma and approached the Buddha on
their behalf. Again, the Buddha forbade Ananda, telling him: “Please, do not
ask so.”
Ananda persisted in an attempt to understand
the Buddha’s refusal. He asked whether it was because women were not capable
of spiritual enlightenment that religious life is available only to men. To
this, Buddha made it clear that both men and women have the same potential
to reach Nirvana.
He, then, allowed the women to be ordained.
The Buddha’s statement broke new ground because during that time, according
to Hindu beliefs, a woman could reach salvation only through bhakti
(devotion) to her husband. A woman was not permitted to read nor recite the
Vedas, the Hindu’s sacred text, nor was she allowed to lead a religious
life.
What are the requirements for bhikkhuni
ordination?
Bhikkhuni ordination requires dual
ordinations, one in the presence of a minimum of five bhikkhunis and the
other in the presence of a minimum of five bhikkhus. A woman who requests a
bhikkhuni ordination must be at least 20 years of age, having permission
from her parents and have no illness that will pose an obstacle to leading
an ordained life. She must have completed a two-year training as a
sikkhamana and be able to obtain basic material requirements, such as a bowl
and robes.
During the training period, the sikkhamana
must observe six anudharmas without transgression. If she violates any of
the precepts, she has to start all over again. [^]
- Based on excerpts from Women in
Buddhism: Questions and Answers, by Chatsumarn Kabilsingh, Faculty of
Liberal Arts, Thammasat University, 1998.
Source: The Bangkok Post, http://www.bangkokpost.net/
-[3]-
Her
holiness
Atiya Achakulwisutu
Bangkok Post, 30
May 2001
A fervent debate has
erupted in the wake of the ordination of Buddhist scholar Dr Chatsumarn
Kabilsingh as a novice monk. The controversy has generated a lot of heat-but
little light and, as yet, no solution.
Those who study the Tripitaka, the Buddhist
scriptures, know that the path to becoming a bhikkhuni (female monk) is not
a smooth, easy one. The circumstances surrounding the ordination of the
first bhikkhuni, Queen Maha Pajapati, the Buddha’s foster mother, is a case
in point.
Maha Pajapati and the 500 Sakyan women she
led had to walk until their robes were torn and their feet were bleeding to
catch up with the Buddha to ask for ordination. Even so, when Ananda, the
Buddha’s cousin and personal attendant, approached the Buddha on their
behalf, the Buddha turned down Maha Pajapati’s request as he had done
several times before.
It was only when Ananda asked him whether
his refusal was because women were not capable of achieving spiritual
enlightenment that the Buddha made it clear that men and women had equal
spiritual potential, and allowed the women to be ordained on condition they
accepted the Eight Garudharmas. (See The Eight Garudharmas.)
More than 2,500 years have passed, and yet
the difficulty facing women who wish to follow the Buddha’s path has not
lessened with the passing of time. Currently, it is not the Buddha’s
permission that matters, but interpretation of his rules.
To a certain extent, Buddhist scholar Dr
Chatsumarn Kabilsingh had expected some resistance when she decided to be
ordained as a Theravadan samaneri (novice female monk) in Sri Lanka earlier
this year. After all, Thailand has never had a bhikkhuni sangha (order of
nuns). Thai law prohibits monks from ordaining women as samaneri or
bhikkhunis.
The backlash from senior monks over Dr
Chatsumarn’s ordination has been daunting, while the Sangha Supreme Council
has been silent.
Dr Chatsumarn, who received the ordained
name of Dhammananda, has explained that the surviving bhikkhuni sangha in
China, which helped revive the Sri Lankan lineage where she received
ordination, was established by bhikkhunis from the Theravada tradition.
Despite this explanation, the Council has kept quiet.
A few senior monks, however, have come out
to voice dissent. Reaction has ranged from a lukewarm, wait-and-see attitude
to completely denying the possibility of having a bhikkhuni sangha in
Thailand. The bhikkhuni lineage in the Theravada tradition was terminated a
long time ago, some say. There is no need to further investigate or
reinterpret existing rules to accommodate the demands of women who wish to
lead a religious life. End of conversation. “The bhikkhuni ordination
requires a dual ordination from both the bhikkhu and bhikkhuni sangha”
(according to the Vinaya, or monastic prohibitions and allowances, a set of
rules devised by the Buddha).
Since there is no bhikkhuni in Thailand, the
ordination is simply impossible.
“If we allow women to be ordained as
bhikkhunis and to establish their own monasteries, they can be attacked,
even raped. Such a thing will weaken Buddhism,” Phra Dhepdilok, deputy abbot
of Wat Bovornives, reportedly said.
Ironically, Phra Dhepdilok is the author of
the book, The History of Bhikkhunis, which explains how many bhikkhunis
excelled in the study of dhamma and helped promote Buddhism during the time
of Buddha. The book is used as a supplementary text on Buddhism and ethics
for high school students.
Many Buddhist scholars disagree with the
Council’s citing of the Vinaya as a barrier against female ordination.
Dr Tavivat Puntarigvivat, chairman of the
Comparative Religions Graduate Programme at Mahidol University, argued that
the most important thing in this case was the Buddha’s permission for women
to be ordained as bhikkhunis. Besides, the bhikkhuni sangha prospered for
more than a thousand years, both in India and Sri Lanka. During the 10th and
11th centuries, Buddhism in India was eclipsed by Islam while political
turmoil and war wiped out both the male and female sanghas in Sri Lanka.
Fortunately, the Sri Lankan monk order was revived by inviting monks from
the lineage in Thailand to give ordination. The bhikkhuni order, however,
died out and was not established again because of the rule requiring an
existing order to ordain new members. It was, however, recently revived with
assistance from Taiwan.
In an article for the book, What Men Owe to
Women: Men’s Voices from World Religions, Dr Tavivat argues that the
bhikkhuni order is not like a “biological species that cannot be revived”.
“The bhikkhuni sangha still exists in the
Mahayana tradition in China, whose original lineage came from the
Dharmagupta subsect of the Theravada tradition in Sri Lanka,” he wrote.
Dr Suwanna Satha-anand, from the Philosophy
Department of Chulalongkorn University, goes beyond the surface of the
controversy to delve further into the philosophy behind the Council’s
cold-shoulder response to the possibility of introducing bhikkhunis to
Thailand.
“I think the Council’s silence is a matter
of allowing one accident in history-in this case the war that terminated
Buddhism and the bhikkhuni order in Sri Lanka-to triumph over the Buddha’s
decision (of allowing women to be ordained).”To understand the issue, we
need to analyse the circumstances surrounding the first female ordination.
In her article, Truth Over Convention: Feminist Interpretations of Buddhism,
Dr Suwanna explained that Buddhism accepts two categories of truth, one
ultimate the other conventional. The lecturer believes that the truth of
convention-awareness of social and cultural conditions-prompted the Buddha
to turn down the first three requests for ordination from his foster mother
Maha Pajapati. The Indian social norm at that time was patriarchal. Women
were not supposed to pursue a religious life. Salvation was available only
through devotion and service to one’s husband.
However, Ananda’s question prompted the
Buddha to ascertain that men and women possess the same Buddha nature and
are thus equally capable of enlightenment. If the Buddha continued to
decline offering women access to the spiritual life, that would have meant
that Buddhist truth was not universal, that the Buddha’s truth could not be
applied to half of humanity.
“Viewed in this light, the Buddha was faced
with a conflict between conventional truth, which were the cultural
constraints of that time, and the ultimate truth, which was the universality
of his dhamma. The Buddha must have realised that the existence of a
bhikkhuni order would make everything more complicated for the religious
community, both in terms of psychological difficulties and possible tension
between the two orders. The fact that he allowed women to be ordained in
spite of all these anticipated difficulties meant he wanted to uphold the
ultimate truth over convention,” Dr Suwanna explained.
If the principle of truth over convention is
applied, then the Thai Sangha must reconsider its rejection of the
re-establishment of the bhikkhuni order.
“Many rules in the Vinaya were established
so that the Buddhist religious community could be at peace with conventional
practices in society at that time. By citing the Vinaya as an obstacle to
female ordination, the Council is then basing its judgement on conventional
limitations, which is against its duty to propagate Buddhist truth.”In this
case, the Sangha should follow in the spirit of the Buddha by overcoming
conventional constraints and letting Buddhist truth prevail.
Put in more concrete terms, the Sangha is
duty-bound to respect the Buddha’s will and support bhikkhuni ordination, Dr
Suwanna said.
Phra Maha Jerm Suvaco, general director of
the Buddhist Research Institute of the Maha Chula Buddhist University,
insisted that further study into the feasibility of reviving the bhikkhuni
order in Thailand was needed.
“At this moment, both lay people and monks
are very much in the dark. There is no research-based information about the
validity of the lineage. I think we need a comprehensive study that will
answer all the questions from the public before we can say we agree or
disagree with the movement.” However, Phra Maha Jerm noted that as far as he
knows, there is no initiative on behalf of Maha Chula Buddhist University or
any religious organisation to begin researching the matter.
Although the monk endorses the revival of
the bhikkhuni in principle, he does not feel comfortable with the “feminist”
disposition he perceives from the movement’s supporters.
“According to Buddhism, dhamma is to fulfil
your rightful duty. If you could do so, there is no need to demand your
rights because they will be yours naturally.” Phra Maha Jerm, who is
considered progressive, cautioned that changes in gender equality in the
male-dominated society of Thailand always came slowly. “It is no use for the
movement to jump ahead and demand that society recognise it. Besides, if the
bhikkhuni movement remains immersed in the rights-oriented western mind-set,
it will alienate monks, some of whom have already shown animosity and a
refusal to cooperate,” Phra Maha Jerm said.
He added that a bhikkhuni order could be
developed only with support from the monks, as evident in the successful
case of Taiwan.
Prof Nithi Eawsiwong, a well-respected
historian, dismissed the monk’s concern. “This is not about rights. It is
about justice. Why, when a woman wants to be ordained, does it mean she is
demanding more rights, but when a man wants to be ordained, he is seen as
doing his duty? Besides, this logic does not work with Dr Chatsumarn. She
has fulfilled all her worldly duties. There is nothing left to be achieved.
It is time for her to fulfil her religious duty by pursuing a spiritual
path. Why can’t she do that?” Neither does Prof Nithi agree with the belief
that the future of the bhikkhuni rests with monks or the establishment.
“The Sangha’s job is to find a solution to
the problem, not to point at an impasse. If the Sangha keeps refusing to
honour the aspiration of women and does not try to understand what is
happening and adjust themselves to changes in society, they will risk
becoming an obsolete and meaningless organisation. At present, millions of
people treat Phothirak [the founder of the strict Santi Asoke sect] as if he
was a monk, even though the Sangha proclaimed he was not. If I happen to
meet Dr Chatsumarn, I would pay respect to her the way I would do to a monk.
Can the Council arrest me for doing that?” Prof Nithi warned that if the
Sangha continues to resist changes and to let its authority falter, the
future of the Sangha and Buddhism in Thailand would be up for grabs. “The
public will not listen to the ruling organisation, neither will monks. It
will be the end of unity as monks or cult groups are free to operate and
satisfy public demand. Do you believe we will still have good monks if all
of them have direct access to a profitable market?” All things considered,
Dr Tavivat believes Thai society has much to gain from a revival of the
bhikkhuni institution.
“First, it will prevent scandals between
monks and women, which lately have become increasingly prevalent. At
present, many women have become interested in studying dhamma. If they could
study dhamma with learned bhikkhunis, they wouldn’t have to gather around
monks, thus avoiding a situation that is conducive to sexual abuse or
possible scandal. Structurally, the existence of a bhikkhuni order could
provide a new opportunity for poor rural girls who otherwise would end up in
sweat shops or brothels.
“Thanks to the male ordination tradition,
both as novices and monks, poor, rural boys have an opportunity to receive
education and training. Unfortunately, the same opportunity is denied to
poor, underprivileged girls. Without an alternative, many are pressured to
become labourers in factories or to enter the sex business.” Dr Tavivat
admitted that a host of other factors besides poverty were involved when
poor rural girls were pulled into the flesh trade. Still, he said he was
confident that introduction of the bhikkhuni order here would be a positive
cultural factor that would help alleviate the problem.
While insisting that the bhikkhuni order is
an important institution that should be developed, Phra Mettanando from Wat
Raja-Orasaram pointed out that it is only one of the four Buddhist pillars,
which are the bhikkhu (monks), bhikkhuni (nuns), upasaka (laymen) and
upasika (laywomen), that are destined to sustain Buddhism into the future.
“To strengthen the religion, we need to
reform the order of monks and develop a community of engaged laymen and
laywomen. These people can help do the religious works that are not quite
appropriate for monks, such as canvassing. We might as well learn from other
religions. In Catholicism, for example, priests are allowed to lead a
contemplative life while brothers and sisters are engaged in social work,
serving God by serving other people.” There is one part in the Tripitaka
that is worth noting. One monk asked the Buddha what would be the factors
that would erode Buddhism after he passed away? To this, the Buddha said:
“It is when the bhikkhu, bhikkhuni, upasaka and upasika do not respect or
obey the Buddha, Dhamma or Dangha. When they ignore education and fail to
respect one another. All these are factors that will shorten the life of the
ultimate truth after I die.”
A revival of the bhikkhuni order is a whole
new episode in the history of Thai Buddhism. As with any unprecedented
occurrence, scepticism and resistance are to be expected, Dr Nithi said:
“But if we are to sustain Buddhism into the future, isn’t the duty of
Buddhists to respect the Buddha and start educating ourselves about this new
phenomena?” [^]
Source: The Bangkok Post, http://www.bangkokpost.net/
-[4]-
A
nun’s life has limited appeal
Sanitsuda Ekachai
Bangkok Post, 05
July 2001
Now that Sri Lanka has revived female ordination in
Theravada Buddhism, one would have thought that nuns in Thailand would jump
at the chance to become bhikkhunis. Wrong.
Of the estimated 13,000 nuns here, only
Jamnian Rattaburi has decided to seek ordination, making her only the second
Thai woman to do so. The first was Buddhist scholar Chatsumarn Kabilsingh,
and it has brought her under fierce attack by conservative monks and
laypeople. Chatsumarn, now samaneri Dhammananda, will become a full
bhikkhuni after completing her two-year novicehood.
Many Thai nuns have worked hard and
selflessly to improve the status of the nunhood. So why are they shutting
themselves off to the bhikkhuni opportunities now open to them? Imagine you
were in their shoes.
You are committed religiously and want to
live a monastic life. But you must struggle on your own because the nunhood
is disdained as a refuge of the heart-broken or poor women with nowhere to
go. The law does not even recognise nuns as clerics.
Despite the social and monastic structures
that put women down, some monks have offered help. Although it is not much,
it can make a big difference in your pursuit of education, spiritual
practice and social work. Is it grateful to antagonise them in any way? Or
to place them in trouble with their superiors? Moreover, you are brought up
to see patriarchy as a part of life which is full of suffering anyway. But
you are doing your best within this system to improve your spirituality and
to help others. It’s not perfect. But is it realistic to look for perfection
in an imperfect world? Meanwhile, the bhikkhuni path is strewn with many
obstacles.
The clergy is against female ordination.
Theoretically, female ordination in the Theravada tradition remains
debatable and the bhikkhuni revival in Sri Lanka is not without its critics.
And legally, the clergy’s ban on bhikkhuni ordination is still in effect.
You must also ask yourself who will support
you if you take the plunge. Society? What can you expect when mainstream
society still feels it inappropriate for women to dare to act as equal to
monks, which views women who want to become bhikkhuni as greedy for status.
The clergy? Forget it. Even Phra
Dhammapitaka, a scholar monk who has won wide respect from the
intelligentsia, cautions against bhikkhuni ordination, suggesting that
society help nuns improve their institution instead.
To survive as a bhikkhuni in such a hostile
environment needs not only courage and moral support. It needs a lot of
resources. The majority of nuns are from rural backgrounds and are
uneducated; they are not blessed with plentiful resources. For the handful
who are educated, who have left worldly matters behind, spiritual practice
is their top priority.
For nuns active in social work, it is
difficult to discard the little space they now have and the fruits of their
hard work when the there is little to offer but more sweat and tears along
the bhikkhuni path. Also, you must think of what will happen to those under
your care if an angry clergy boycotts your work.
Female ordination is possible in Sri Lanka
because the people already respect nuns as the equal of monks, said nun
Sansanee Sathirabutr. Senior monks are supportive. Nuns also receive
rigorous training for the bhikkhuni ordination. Such factors do not exist
here.
Seeing the world through the eyes of a nun
helps us realise the weight of oppression they shoulder. And their fears. If
we want nuns to take the path of equality, we have an equal responsibility
to help them through organised support. If not, we have only ourselves to
blame. [^]
Source: The Bangkok Post, http://www.bangkokpost.net/
-[5]-
The
Dhammananda controversy
Sanitsuda Ekachai
Bangkok Post, 22
September 2001
Help women get what they want-but keep the Buddha’s
rules intact. That should be what the Thai Buddhist clergy should do
regarding female ordination, says monk scholar Phra Dhammapitaka (P.A.
Payutto).
“We should find a way to help women gain-but
not at the loss of the Vinaya,” he says, referring to the Buddha’s rules
governing monastic conduct.
The controversy over female ordination was
recently rekindled when Dr Chatsumarn Kabilsingh, a feminist and Buddhist
scholar, was ordained in Sri Lanka where the Bhikkhuni order in the
Theravada tradition has been revived.
Dr Chatsumarn, now Dhammananda Samaneri, was
harshly attacked by senior monks who also dismissed the possibility of
female ordination within the Thai clergy.
Bhikkhuni must be ordained by both the
Bhikkhuni and Bhikkhu orders, says the Vinaya. Since Bhikkhuni in the
orthodox Theravada tradition was extinct, it is not possible to revive the
Bhikkhuni clergy.
Dhammananda, meanwhile, argues that the
lineage was never extinct and the clergy must give women their rightful
place in Buddhism as allowed by the Buddha.
How does Phra Dhammapitaka, the authority in
Thai Theravada Buddhism, view all this?
The clash represents two extreme views, he
says, blaming both sides for stirring antagonistic feelings for each other.
The clergy cannot just turn a blind eye on
women’s religious needs, he says. Meanwhile, Dhammananda’s demand that the
Thai clergy accept the Bhikkhuni order in Sri Lanka as part of Thai Buddhism
is impossible.
“It’s like you graduated from a different
university and then demand that you are approved by another establishment.
The clergy doesn’t have any right to grant that kind of approval. Only the
right to recognise,” he says.
Recognition leads to cooperation, he says.
Unfortunately, that does not happen either.
If the Bhikkhuni Sangha is not possible, the
clergy should set up another institution to support women who want to live
as ascetics. Or the clergy should improve the status of white-robed nuns and
support their education as well as social work, he says.
At present, nuns receive little support from
the clergy and society. They are not legally recognised as ascetics in
Thailand. Many who live in temples are often treated as temple hands.
The clergy’s lack of interest in nuns’
education is not unusual, he says. The elders are not interested in monks’
education either.
The aim of Buddhism is to educate or train
people-men and women-so that they transcend suffering and consequently
devote themselves to society, he explains.
But the clergy is preoccupied with only
power and temple property, not monastic education, as evident in the newly
drafted Sangha Bill.
An indifferent clergy has caused many
problems, not only about lack of support for women’s religious lives.
“That’s why I am worried about Buddhism in Thailand,” he says.
On the Dhammananda controversy, he suggests
Dhammananda Samaneri accept the fact that she was ordained in the Sri
Lanka’s new Theravada Bhikkhuni order. The order was revived by a group of
Sri Lankan monks with cooperation from Mahayana Bhikkhuni.
The new Bhikkhuni order insists that it is
legitimate for Mahayana Bhikkhuni to perform double ordination as required
by the Vinaya for their Theravada sisters because their lineage actually can
be traced back to Sri Lanka itself.
Historically, it was the Sri Lanka’s
Theravada Bhikkhuni who started the female monk order in China which later
spread to Taiwan and other parts of the world. If that is the case, then
Dhammananda Samaneri should make this history of female ordination clear to
the public, Phra Dhammapitaka said.
“Prejudice exists. But don’t pay attention
to it. Pay heed to facts only.”
He suggests Dhammananda be forthright about
the background of her ordination and her order so that people can decide
based on facts and information if they want to accept it or not. The clergy
and the rest of society should pay attention to the issue of female
ordination, he says, adding it is not right “just to feign indifference and
turn a blind eye”.
Phra Dhammapitaka, however, dismisses a
suggestion from Dhammananda that monks can ordain women when there are no
Bhikkhuni to perform double ordination.
When the Buddha established a rule that a
Bhikkhuni must have double ordination from both the Bhikkhu and Bhikkhuni
clergy, it replaced the previous rule that allowed monks to ordain women, he
says.
Nonetheless, the Thai clergy should look at
women’s religious needs with compassion and should find ways within the
Vinaya framework to help women realise their spiritual potential, aiming for
the public good.
“I feel sympathetic. But things must be done
step by step. If we have a bad start, we will end up with antagonism and
mere form, not the essence.” [^]
Source: The Bangkok Post, http://www.bangkokpost.net/
-[6]-
Women in
Buddhism: Planting the Seed of Peace
Aree Chaisatien
Nation Multimedia, October 5, 2001
Bangkok — Nine years have passed
since an American doctor of philosophy took the vows of a bhikkhuni. But a
recent stay in the Kingdom by this US ordained female monk has served to
highlight once again the male- dominated thinking that still prevails in
this country.
Her hair is shorn, her blue eyes crystal
clear and her smile friendly and wide. Yet the most striking thing about
her, at least to Thai eyes, is the yellow robe she wears. Even today, Thais
are unable to associate a monk’s robes with a woman.
Greeting the Venerable Bhikkuni Dr Leaura
Naomi, aka Bhikkuni Lee, I cannot find the words of protocol to address a
female monk. But her friendliness makes me feel comfortable and so I
dispense with the protocol.
Even though our meeting took place two
months ago, the day before she was due to was to leave Thailand after more
than a year here as a guest of the Association for the Promotion of the
Status of Women, her gentle presence and peaceful attitude remain with me
today.
She begins the interview with a very simple
question, yet one that is difficult to answer : “What makes you happy?” asks
the 41-year-old Bhikkuni Lee.
To her, happiness is love, interpersonal
understanding and living harmoniously. Born in New York to a family with a
Christian background, Dr Lee was exposed to several different cultures and
religions from an early age.
“My cousins and relatives include Jews and
Buddhist Chinese. They consider love as a high priority, they have tolerance
and learn from each others,” she says quietly. “We all knew love before
religion.”
Why and how did she become so deeply
involved in Buddhism?
“Perhaps there is a good reason why we are
here. Since I was very young I have known that I would become a nun. I
didn’t know when or where. I just felt it deep in my heart.
“The first time I came into contact with the
Buddhist world was in New York. I was seven at the time. My family and I
went to Chinatown. As we walked in front of a gift shop, I remember being
mesmerised by a religious image in the window display. My family didn’t even
realise they had left me behind,” she recalls.
“The elderly shopkeeper started talking to
me. I asked her about the image that was on display. And she told me that he
is the Lord Buddha and that he loves all children. I have never forgotten
this incident. The memory is embedded in my mind. It was like a natural seed
had been planted in my heart.”
The young Leaura was also exposed to
different cultures during her school years.
“One day, while looking down from the fifth
floor of my university building, I saw a woman with a shaved head wearing a
grey robe. Her gait was so serene. I was so excited, I ran down the stairs
immediately, jumped on my bicycle, trying to catch her but the nun had gone
to the bus stop,” she says with alacrity.
Her heart dropped when she saw the bus
coming. She had missed a chance to meet a Buddhist nun.
“I didn’t know if I would ever have a chance
to see one again. Then, one day I was sitting in the park watching the
sunset and meditating with some friends. I asked the others if they had ever
seen a Buddhist nun in the city. And that was how I was finally introduced
to the ChineseBuddhist nun I had seen walking through the university
grounds.”
After this meeting, there was no turning
back for the young student. She became even more determined to pursue
Buddha’s path.
Dr Lee was ordained as a bhikkhuni nine
years ago at an international Buddhist centre in Colorado.
Asked what Buddhist sect she belongs to, she
replies: “I don’t see any separation between Hinnayan (or Theravada) and
Mahayana sects. The search for spiritual fulfilment is universal.”
Although the State of Colorado boasts
somewhere between three and six Buddhist nuns Bhikkuni Lee was the only one
in her adopted home town. Following the advice of the serene nun dressed in
grey, she began her search for Buddhist teachings in English in seven
countries, including Thailand, where she stayed for more than a year. Why
was Thailand so special?
“I saw Khun Ya ( literally grandmother) in
an English-language TV documentary called The Best of Us, The programme
featured the seven most kind-hearted lay people in the world. One of them
was former US president Jimmy Carter. He was not ashamed to don jeans and
join his fellow men in doing menial work.”
The Khun Ya in the documentary was Mae Chee
Khunying Kanitha Wichienchareon.
Bhikkuni Lee was impressed by Khun Ya’s
sacrifices for women and children in distress, as well as her lack of
attachment to her social position.
“She works from the heart. I felt there was
a very deep connection. It was like a spiritual awakening. There are
different levels of spiritual awakenings that come at different times in our
lives.”
But the documentary was over before Bhikkuni
Lee managed to catch the full name of the Khun Ya she had so admired. She
intensified her search and, in the meantime, tried to learn as much as she
could about the Thai people.
She wrote to the TV station but to no avail.
Then she made her way to a Thai temple where she began teaching English to
Thai monks.
Eventually one of the monks, who was aware
of her search for Khun Ya, found a magazine in the library and pointed to a
woman in one of the photos. “Is that the woman you saw on TV?”, he asked.
“I said ‘yes! That’s her’,” she recalls with
a fond smile.
Not long after, Bhikkhuni Lee finally met
Mae Chee Kanitha and it is thanks to sponsorship of the Association for the
Promotion of the Status of Women, founded by the kindly Khun Ya, that she
was able to stay on in Thailand and become involved in the pilot project for
Southeast Asia’s first College for Buddhist Nuns and Laywomen.
“I trust intuition. The Buddhist teachings
and traditions speak to my heart more than any others. It’s spiritual
intuition, not Western logic or rational thinking,” says the Venerable Dr
Lee, who holds a doctorate degree in geographical peace studies. “Sometimes
spiritual intuitions protect us from something or lead us to something.”
She says her primary concerns are women and
children, in particular the HIV/Aids-afflicted in Thailand and, since
joining the Association early last year, has worked both in Bangkok and
upcountry and spoken at several conferences and seminars.
Most recently she inspired a Thai nun to
fulfill her dreams by being ordained as a bhikkhuni in Sri Lanka.
Seven years ago this island country saw a
revival of theBhikkhuni issue, the subject of controversy for four decades.
There are now more than 200 Bhikkhunis in Sri Lanka.
As a Bhikkhuni, Dr Lee’s daily activities
are similar to those of a monk.
“It is a beautiful and intimate experience,”
she says of the offerings of alms every morning, “I have life because of
their love for me. If I don’t have the food, I don’t have life. Their loving
kindness goes into my soul and into my bones. It’s because of their kindness
that I am alive. And that’s about life. It doesn’t matter what skin colour
you have, the language you speak or the country to which you belong. It’s
the nature of human beings. It’s a blessing to live life and feel that
everyday.”
She is particularly pleased to have become
so much part of the local community. “When someone died in the family, or
when they had conflicts in the community, they talked to me. When their
child was sitting a major exam at school, or their daughters were studying
very hard, they let me know.”
Most people were delighted to see her, a
female monk in a yellow robe. “Women are the backbone of Buddhism in
Thailand. The majority of alm-givers in Thailand are women,” observes
Venerable Lee. “But the sight of a female monk has made some people
furious.”
Her yellow robe made her feel a little
secure while in the Kingdom. One afternoon, while she was having lunch, she
was picked up by the police and taken to the station. “On no grounds,” she
says softly.
As no female is regarded by the Thai Sangha
as a monk, the police could obviously not charge her for violating the
vinaya (the discipline that demands that monks must not eat meals after
midday).
We are eating as she recounts the story and
instinctively I glance at my watch. My gesture does not go unnoticed. “I
don’t think the Lord Buddha had a watch,” she says, adding that she sees the
interpretation of vinaya as a convenient arrangement to fit in with the
routine of lay people.
The vinaya of the Theravada school that
dominates Buddhism in Thailand states that a woman who wishes to become a
monk must be ordained by both the bhikkhu (male monk) Sangha and the
bhikkhuni Sangha . Since the latter body has never existed in Thailand, it
is not possible for women to be ordained as monks.
“I am not fighting. I place emphasis on the
positive. Just do what you believe is true,” she says with a gentle smile.
Since our conversation, the female monk has
moved to Sri Lanka, where she hopes she can contribute something to society.
“I want to plant seeds of the positive kind and let them grow naturally.”
[^]
Source: Nation Multimedia, Buddhist News
Network, http://www.ukmba.org.my
-[7]-
A New Dawn
for Women’s Rights
After a Millennium, World
Buddhists Affirm Equality for Women
In Unprecedented Internal Ordination Ceremony Under the Tree of
Enlightenment.
February 15-23, 1998 - Bodhgaya, India
Hsi Lai Temple’s Web Site,
California,
http://english.hsilai.org/english2/newdawn.htm
February
15, 1998 marked the first time ever in Buddhism’s history that Buddhists
representing diverse traditions and schools from around the world joined
together for a truly international and ecumenical ordination. The ceremony
took place in Bodhgaya, India. It was especially significant because it was
a joint effort by Buddhist leaders to re-establish the order of nuns in Sri
Lanka, Thailand, Tibet, and India, where no women had been ordained as a nun
for over eight centuries.
For nine days, 140 novice
monastics from 23 countries (including India, Sri Lanka, Thailand, Taiwan,
Japan, Korea, the Congo, Germany, Belgium, France, Italy, Denmark, Spain,
Canada and the United States) congregated near a descendant of the Bodhi
Tree under which Siddhartha Gautama, the founder of Buddhism, is said to
have attained enlightenment some two and a half millennia ago. In order to
provide instruction to this polyglot assembly, the text of the Vinaya
(Buddhist monastic precepts) was provided in five languages: Chinese,
English, French, Nepalese, and Sinalese. The renunciation ceremony,
organized by Venerable Master Hsing Yun and Fo Guang Shan Buddhist Order,
marshaled the cooperative efforts and support of Buddhist leaders, including
the His Holiness the Dalai Lama, Maha Ghosananda Maha Thero (Sangha Raja of
Cambodia), Thich Nhat Hanh (Abbot of Plum Village, France), Venerable Dr. M.
Wipulasara Maha Thero (President of the Maha Bodhi Society), and Venerable
P. Somalankara Nayake Thero (Chief Secretary of Sarvodaya Bhikkhu Congress,
Sri Lanka). (See list of patrons and organizers at the end of this article)
The legitimacy of ordaining
women as bhikkhuni (nuns) has become a major topic of debate within the
Buddhist community. All Buddhists agree that the Buddha created an order of
bhikkhuni after his foster mother, Mahaprajnapati, and 500 other women
displayed a deep commitment to becoming his disciples. Buddhists disagree,
however, about whether or not there should be, or even can be, such an order
today. Sila, the laws of Buddhist discipline, stipulate that the ordination
of women to become bhikkhuni requires the presence of both ordained monks
(bhikkhu) and nuns. Since the 11th century, however, when the
bhikkhuni order died out in India and Sri Lanka, conservatives have stymied
any attempts to revive it in those countries by citing the lack of qualified
nuns to legitimize the proceedings. Similarly, in Thailand and Tibet, where
there has never been an order of nuns, efforts to institute such an order
have faced difficulty for the same reason. Fortunately, in such places as
mainland China, Taiwan, Japan, and Korea, bhikkhuni orders have continued
down to today.
To overcome this obstacle, the
ordination ceremony in Bodhgaya was officiated by both Buddhist monks from
around the world and by 15 Buddhist nuns who received their ordination in
Taiwan. The idea of bringing together bhikkhu and bhikkhuni from a diverse
range of Buddhist traditions and schools to solve the ordination problem
gradually took shape during a series of annual international monastic
seminars. At the conclusion of the fourth such conference, held in May of
1997, the participants requested Venerable Master Hsing Yun, the founder of
Fo Guang Shan Buddhist Order, to organize a renunciation ceremony to
reintroduce a bhikkhuni lineage in those countries currently lacking one. Fo
Guang Shan was asked to spearhead this effort because it has branch temples
worldwide, a large contingent of nuns, and extensive experience teaching
Buddhist women from South and Southeast Asia. Subsequently, during the Dalai
Lama’s visit to Taiwan in the Spring of 1997, which he undertook primarily
to learn more about the island’s thriving bhikkhuni order, he too endorsed
the plan, a support he has reaffirmed several times hence. Unfortunately,
His Holiness was unable to personally attend the Bodhgaya ceremony.
The women from India, Sri
Lanka, and Thailand who received ordination in February did not expect a
warm welcome from all of their Buddhist brethren when they returned to their
respective countries. More conservative members of the Southeast Asian
monastic communities were not expected to even recognize the authenticity of
their ordination. This was expected as a result of the historical treatment
given to Buddhist nuns from East Asian countries who go to Thailand to
conduct religious work. Unlike Buddhist monks, who can receive work visas
from the Thai government to carry out their special tasks, Buddhist nuns can
only enter the country as tourists, having no status as religious
professionals.
The sponsoring organizations
continue to do all that they can to aid the nuns in overcoming obstacles
that they might encounter after ordination. Fo Guang Shan, for instance,
fully paid the expenses for their transportation, room and board for the
ordination ceremony, and also offered free education in any of its 16
monastic colleges worldwide to any of the nuns who would wish to strengthen
their knowledge of Buddhist practice. Efforts were also made to provide
long-term housing for those who might have required it. The Ladakh, India
chapter of Buddha’s Light International Association (BLIA) has already built
a nunnery and the Ananda Buddha Vihara Trust of Andra Pradesh, India is
currently constructing a temple which will include a dormitory for nuns.
The American Buddhist scholar
Rita Gross has recently published a book entitled Buddhism After
Patriarchy, in which she examines how best to reshape the Buddhist
tradition so that it provides equal opportunity and dignity to women and men
of all races. What Gross has done in theory, those gathering in Bodhgaya in
February intended to realize in practice. The nuns of Taiwan, who played a
role in organizing the Bodhgaya event, regard renunciation as a potent means
for women to express their capabilities and leadership qualities, allowing
them to make great contributions in social, philanthropic, cultural, and
educational pursuits. They therefore see the re-establishment of the
bhikkhuni order in Southeast Asia as a significant advancement for women’s
rights in that region. Their hope is that the ordination will serve as a
catalyst to spur not only all Buddhists, but all people, to awaken to the
truth that the Buddha himself realized under the Bodhi Tree so long ago:
that all beings are inherently equal and inter-dependent, and may attain
enlightenment through cultivating a mind of kindness, compassion,
equanimity, gratitude and wisdom.
Everyone has the right to
freedom of thought, conscience and religion; this right includes freedom to
change his religion or belief, and freedom, either alone or in community
with others and in public or private, to manifest his religion or belief in
teaching, practice, worship and observance. -Article 18, Universal
Declaration of Human Rights: United Nations
-ooOoo-
Sponsors
Mongolia
Venerable Khamba Lam Choi-Jamts -
Gandan Monastery, The Center of Mongolian Buddhists
Great Britain
Venerable Pandith M. Vajiragnana -
Sangha Nayake of Great Britain
Venerable Lama Yeshe Losal Rinpoche - Abbot of Kagyu Samye Ling
Tibetan Center, Scotland
USA
Venerable Pandith Henepola Gunaratana -
Chief Sangha Nayaka of the United States and North America
Thailand
Venerable Phra Kru Phiphit Prachanart -
Abbot of Samakki Temple
Venerable Phra Maha Somchai Prohmsuwan - Assistant Abbot of Maha
Chula Buddhist University
Venerable Phra Maha Nibhon Subhadhammo - Abbot of Dhammasopit
Temple
Venerable Phra Khru Sangha Wichai - Abbot of Plukmailai Temple
Nepal
Venerable Bhikkhu Sumangala -
President of Religion and Peace Academy
Venerable Bhikkhu Ashwaghosh - Editor in chief, The Dhammakirti
(a Buddhist Monthly)
France
Venerable Thich Nhat Hanh - Zen
Master, writer, lecturer, Founder and Abbot of Plum Village Meditation
Center and The Order of Inter-being.
Venerable Thich Huyen-Yi - President of the World Linh-Son Buddhist
Congregation.
Lama Denis - Chairman of European Buddhist Union
Organizers
Sarvodaya Bhikkhu Congresss, Moratuwa, Sri
Lanka
All India Bhikkhu Congress, India
The Maha Bodhi Society of India
Dambulla Rock Temple, Dambulla, Sri Lanka
Fo Guang Shan Buddhist Order, Kaohsiung, Taiwan
Sub-organizers
International Buddhist Council, Bodhgaya,
Gaya, Bihar, India
Maha Bodhi International Meditation Center, Ladakh, India
International Brotherhood Mission, Assam, India
BLIA Delhi Chapter, Delhi, India
BLIA Bodhgaya Chapter, Bodhaya, India
BLIA Calcutta Chapter, Calcutta, India
Sponsor
Buddha’s Light International Association,
World Headquarters, Los Angeles, CA. USA.
Bodhgaya
International Full Ordination Committee
Patrons
Cambodia
Venerable Tep Vong - Supreme Patriarch
of Maha Nikaya, Cambodia
Sri Lanka
Venerable Pandith Talalle Dharmaloka
Anunayaka Thero -Chief High Priest of Justice (Adhikorana Nayaka) for
Western Province Deputy; Prelate of the Amarapura Sect
Venerable Prof. Kumburugamawe Vajira Maha Thero - Vice Chancellor
of Pali and Buddhist University, Sri Lanka
Venerable Kamburupitiye Nandarathana Nayaka Thero - Chief High
Priest of Western Province
Venerable Dr. Waragoda Pemarathana Thero - Vice Chancellor,
Buddhasravaka Bhikku University Anuradhapura
Venerable Porawagama Somalankara Nayake Thero - Deputy Sangha
Nayaka Thera of Southern Province, Chief Secretary, Sarvodaya Bhikkhu
Congress
Venerable Mahagalkadawala Punnasara Nayaka Thero -
Principal of
Nuns Education Center, Dambula
Venerable Inamaluwe Sumangala Nayaka Thero - Chief Secretary of
Rangiri Dambulla Sangha Chapter
India
Venerable Dr. Mapalagama Wipulasara Maha
Thero - President, The Maha Bodhi Society of India
Venerable Dr. Rastrapala Mahathera - Founder,
President-Cum-Meditation teacher of International Meditation Center,
Bodhgaya
Venerable Dharmapala Mahathera - President of All India Bhikkhu
Congress
Venerable Nyanainda Mahathera - Abbot of the Burmese Temple,
Bodhgaya
Venerable Sanghasena - President of Mahabodhi International
Meditation Center, Ladakh, India
Taiwan
Venerable Master Hsing Yun - Founder
of Fo Guang Shan Buddhist Order, Taiwan
Venerable Ching Hsin - President of Chinese Buddhist Association,
Taiwan
Malaysia
Venerable Ching Ming - Ex-President of
Malaysia Buddhist Association, Malaysia
Venerable Chi Huang - President of Malaysia Buddhist Association
Venerable Dr. Kirinde Dhammananda Maha Nyaka Thero - Chief Prelate
of Malaysia
Korea
Venerable Wol Ha - Supreme Patriarch,
Korea Buddhist Chogye Order
Venerable Ka San Seak - Chancellor of Korean Buddhist University
Venerable Tong Joo Won Myuong - Sila Committee of Korean Chau-See
School
-ooOoo-
[^]
Source: Hsi Lai Temple’s Web Site, California,
http://english.hsilai.org/english2/newdawn.htm
-[8]-
Revival of
the Bhikkhuni Order in Sri Lanka
D.
Amarasiri Weeraratne
It is well known that
the Bhikkhuni (nuns) order was introduced to Sri Lanka during the reign of
King Devanampiyatissa. (BC 250 - 210) Since then this order flourished at
Anuradhapura for about 1200 years. With the fall of Anuradhapura to the
Cholian invaders in AD 1017 and the annexation of the Aunradhapura Kingdom
to the Cholian empire the Bhikkhuni order disappeared and became defunct.
The Order of Monks (Bhikkhus) also met the same fate. But was later revived
after King Vijayabahu drove away the Cholian invaders. For this revival the
King had to get down monks from Burma. But there were no nuns in Burma,
Siam, Cambodia or Laos the other four Theravada countries. Hence the monks
maintained that the Bhikkhuni order should be considered defunct and not
restorable. During the time the Bhikkhuni order existed in Sri Lanka it
proved to be an asset to the religion and rendered yeoman service to the
Sasana. Details can be found in the Dipawansa on which was modelled the
Mahavamsa - the great chronicle in Sinhala history.
After 50 years of Cholian rule, King
Vijayabahu coming up from Ruhuna expelled the invaders and assumed rulership
over the whole island. He shifted his capital to Polonnaruwa. During the
Polonnaruwa period which followed Sinhalese Buddhism came more and more
under Tamil, Hindu influence. The Tamil caste system of South India was
adopted and the monks took the names of their villages as a prefix to their
Pali names given at ordination. The Sangha became the preserve of one caste
monopolising the temporalities in imitation of Hindu priesthood. The study
of Sanskrit and secular sciences associated with it came into vogue. Anti
feminism and casteism were features entrenched in the Manu laws of Hinduism.
Anathema
These features found their way to Sinhalese
society and its religion. Therefore, in this milieu the revival of the
defunct Bhikkhuni order became anathema to Sinhalese Buddhism. There is
permission in the Vinaya Chullavagga for monks to ordain nuns. This
permission could easily have been made use of if the monks were willing to
restore the Bhikkhuni order. But since their wishes were otherwise and they
were more interested in maintaining their monopolies, it suited the to take
the casteist and anti feminist line. They enabled them to avert rivalry from
low caste men in the Sangha and women in to Bhikkhuni order.
Therefore, from the Polonnaruwa period right
up to the British conquest of the island in 1815 no one took up the issue of
admitting ‘low caste’ men to the Sangha and women to the Bhikkhuni order.
Priestcraft saw to it that the Buddhist Sangha was the preserve of the
high-caste and that women were debarred from leading the holy life of a
Bhikkhuni as advocated by the Buddha. The majority of people were ignorant
and illiterate. They took their Buddhism from the priestcraft of the Sangha
and the Kings who took their advise in matters of religion from the Sangha
hierarchy.
Thus, a tradition to the effect that the
Bhikkhuni order is defunct and cannot be restored until the appearance of
Martie Buddha in a future aeon became accepted. Thereby the teachings of the
Buddha on appamada (diligence), samanatmata (egalitarianism), Karuna, Metta,
Artachariya etc were lost sight of. An anti-feminist dogma prevented women
from taking to holy orders in Buddhism. This was the situation from the
Polonnaruwa period right up to the time the Sangha - King combine lost their
control of the nation in 1815 with the betrayal of the last King to the
British.
During the colonial period, under British
rule, it was Anagarika Dharmapala who was the pioneer of the Buddhist
revival. He opened the first nunnery in modern Ceylon at Darley Lane,
Colombo. It was not a success. He was followed by Miss Catherine de Alwis
who went to Burma and got ordained there as a Junior Nun without Higher
Ordination. She came back to Sri Lanka in 1903 and founded the Dasa Sil Mata
order of Buddhist nuns. Thus from 1903 onwards these D.S.M nuns were the
vestige and the representatives of the Bhikkhuni Sangha of old. They seemed
to believe in the theory that half a loaf is better than no bread. Therefore
they had to be satisfied with observing the ten precepts of Junior Nuns or
Samaneris.
Many Buddhist leaders among the clergy and
the laity realised that the DSM status for nuns was really incongruous and
incompatible with the Buddha’s concept of a four-fold division among his
disciples and devotees.
He recognised only Bhikkhus, Bhikkhunis,
male lay devotees and female lay devotees. There is no room for a half way
house between lay women devotee and Bhikkhunis such as a Dasa Sil Matas. The
later term is an invention by apostates in the Sasana who wish to keep down
women renunciates from their proper place as Bhikkhunis.
Among the advocates for the revival of the
Bhikkhuni order was Ven. Pandit Narawala Dhammaratana Thero. He had led a
delegation to a peace conference in Peking, China. He studied the Bhikkhuni
order in China and found that it had been established on a firm Vinaya
footing by Sinhalese nuns from Anuradhapura in AD 429.
Chinese nuns
Therefore, in his writings and teachings he
advocated the revival of the Bhikkhuni Order with assistance from Chinese
Nuns. Other advocates of the revival among our Maha Theras were Ven. Pandit
Hedipannala Pannaloka of the Vijalankara Pirivena, Ven. Pandit Henpitagedera
Gnanaseeha, Ven. Banbarende Seevali and several other progressives. Among
lay Buddhist leaders, Anagarika Dharmapala, Sir D.B. Jayatillaka, H. Sri
Nissanka, Dr. G.P. Malalasekera, J.R. Jayewardene and many others encouraged
the movement and spoke for it. Among the living sympathizers and advocates
were Ven. Mapalagama Vipulasara. Principal, Paramadhamma Chetiya Pirivena,
Ven. Pandit Inamaluwe Sumangala of the Dambulla Raja Maha Viharaya, Ven.
Talalle Dhammaloka, Anunayaka Thero of the Amarapura Sect, Ven Dr. Kirinde
Dhammananda, Ven. Pandit Pathegama Gnanarama retired Principal Sudharmakara
Pirivena, Panadura, Ven. Porawagama Soma, Ven. Deegala Mahinda, Tembiliyane
Ariyadhamma etc.
While the progressive monks called for and
advocated the revival there were reactionaries, conservatives and
obscurantists who took the traditional stand in Sinhalese Buddhism as a
dogma, equating it with ‘pure Theravada Buddhism’. Thus there was division
of opinion in the two camps, the conservatives sticking to traditional
anti-feminism and the progressives calling for a revision of the traditional
stand and a restoration of the Bhikkhuni Order.
As a sequel to the public interest created
on this question Ven. M. Vipulasara, Principal, Parama Dhamma Chetiya
Pirivena and President Mahabodhi Society came forward with the assistance of
the World Sangha Council and Sakyadhita International Organisation of
Buddhist Women and held an ordination ceremony on 8.12.96 at Saranath
Temple, India. This was a grand and historic ceremony - a red letter day in
the annals of Theravada Buddhism. At this ceremony 11 selected Sinhalese DSM
nuns were ordained fully as Bhikkhunis by a team of Theravada monks in
concert with a quorum of Korean Nuns. Thus for the first time after 980 odd
years the Theravada Bhikkhuni Order was revived in India.
Sasanodaya
Society
For the first time since the disappearance,
the Bhikkhuni Order was restored at Saranath India on 8.12.96. The Sinhalese
Nuns who received their Bhikkhuni Ordination there came back to Sri Lanka
after one year and two months at the invitation of the Bhikkhuni Sasanodaya
Society, Dambulla. On Medin Poya Day (12/3/98) they ordained 23 selected
Sinhalese DSM Nuns into the Bhikkhuni Sangha.
This ordination was confirmed and ratified
by a quorum of the Theravada Sangha as required in the Vinaya. Ven.
Inamaluwe was the director of the function and the master of ceremonies. He
was assisted by Ven. Mapalagama Vipulasara, Galkadawela Punnasara, Pandit
Tallalle Dhammananda Anu Nayakam, Ven. Prof. K. Vajira and Porwagama Soma
and a few others.
Thus for the first time since the
Anuradhapura days the Bhikkhuni Sasana has been revived in Sri Lanka
According to full Theravada ceremonial. Sinhalese DSM nuns, Buddhist women
feminists and other advocates of the restoration of the Bhikkhuni Sasana
will have the satisfaction that one of their cherished dreams for the Buddha
Sasana has been realised.
Sri Lanka became the caretaker and
headquarters of Theravada Buddhism since it was expelled from India. Other
Theravada countries such as Siam, Burma, Laos, and Cambodia has never had a
Bhikkhuni Order. There are movements in these countries for the admission of
women to the Bhikkhuni Sangha in the Theravada tradition to which they
belong. These countries border China and they see that in China Bhikkhunis
have been existing from the earliest days of the introduction of Buddhism to
that land.
Hence, their aspiration for entry to the
Bhikkhuni Sangha will receive a fillip on hearing and seeing that the
Theravada Bhikkhuni Order has been established in Sri Lanka. Though the
Bhikkhuni Order had never been introduced to any country except Sri Lanka,
Burma is an unusual exception. It had originally been a Mahayana country.
Therefore during the Mahayana days there were Bhikkhunis in Burma. But once
it was converted to Theravada Buddhism the Bhikkhuni Order there became
unrecognised. Hence there continued to be the nuns with only Samaneri
Ordination under the Ten Precepts. Even today the position is the same. It
is from these Samaneri nuns (called Ma-Theelas) that Sri Lanka received its
DSM order of nuns.
Now that the Theravada Bhikkhuni Order has
been established in Sri Lanka it should be a matter of time for women
renunciates in these countries to come to Sri Lanka, or get down Sri Lankan
nuns to their countries and establish the Bhikkhuni Order in their lands.
Admittance to the Bhikkhuni Order to women was granted by the Buddha
himself. Womens’ rights are a part of human rights in the modern world.
Therefore, the Bhikkhuni Order in Sri Lanka
should be the spearhead for the movement to establish the Theravada
Bhikkhuni Order in these lands. The Bhikkhuni Order cannot function properly
in poor and backward cultures which do not recognise women’s rights. That is
why even in some backward Mahayana countries such as Mongolia, Kirghizia and
Tibet there never has been a Bhikkhuni Order. Now that Sri Lanka is emerging
from a backward Third World country with a poor record of human rights to a
modern democracy which recognises women’s rights the prospects of the
Bhikkhuni Order gaining its rightful place as in the Anuradhapura period are
bright and full of promise. [^]
From :”The Island”
Newspaper, Colombo, Sri Lanka (4th April, 1998)
Source: BuddhaNet,
http://www.buddhanet.net
-[9]-
Women’s
Ordination
Bhikkhu
Punnadhammo
Arrow River Community Center, Canada
One of
the most critical challenges facing all religious traditions in the new
century will be the issue of gender equality. This is certainly true of
Buddhism. At the outset of any discussion about women¹s rights in Buddhism
the point needs to be made that gender is not an enlightenment factor, women
and men have an equal capacity for spiritual liberation. The Pali scriptures
mention by name many highly attained women, and there is one entire book of
verses by fully enlightened nuns.
It is to be admitted, however,
that this doctrinal equality may be seen as cold comfort in light of the
practical reality of female inequality in most Buddhist countries and
institutions. In all Theravada (Southern School) Buddhist countries the
status of the nuns is very much lower than that of the monks. There are a
few exceptionally good places for women to practice, but in most situations
the nuns have a difficult time finding support, and all too often are
relegated to the role of kitchen help. The situation in the Tibetan
tradition is not much better.
One of the critical factors in
maintaining this inequality is the lack of a bhikkhuni, or full ordination
nuns’ order in both Theravada and Tibetan Buddhism. Around the year 1000 AD
Theravada Buddhism was nearly destroyed when the Cholian Empire invaded Sri
Lanka. The monk¹s order barely survived, the nuns were less fortunate. When
the Theravada form of Buddhism spread to South-East Asia, it already lacked
a bhikkhuni order and so Thailand and Burma have never known fully ordained
nuns. Likewise, the bhikkhuni order never made the demanding passage across
the Himalayas into Tibet. Instead, all these Buddhist countries have women
living as nuns without full ordination, in one or another semi-formal
arrangement.
Restoring the legitimate nuns’
order is more than just a question of good-will. In Buddhism a large part of
the value of ordination rests in the continuity of a lineage going back to
the Buddha. If the transmission of ordination is broken, it cannot be
restored. Further, according to the Vinaya, or rules for monastics, a quorum
of at least five bhikkhunis are required to ordain a new one.
Nevertheless, the situation for
a restored bhikkhuni order is far from hopeless. In fact, the last few years
have seen a renewal of effort in this direction in several quarters. The
Bhikkhuni Sasanodaya Society has been established to re-institute the nuns
order in the Theravada school by cooperation with nuns of the Chinese
Mahayana tradition who still have an unbroken line of ordination. In 1996 an
historic turning point occurred when eleven women were ordained in a
ceremony in Saranath India. In the intervening years, several further
ordinations have followed, mostly in Sri Lanka and these have been given
credibility by the participation of many well known senior monks.
There are still many problems
outstanding. The validity of the revived bhikkhuni order is not universally
accepted. Even among those who welcome the restoration of the female order,
there is some controversy around the rules which the new nuns should follow.
We should be cautious about being too impatient; the monastic order is a
body that has survived for two and a half millennia and operates on a long
time scale. This makes for inherent caution and conservatism.
Most importantly, the position
of women within Buddhism will not be immediately transformed by the
restoration of the bhikkhuni order, although this will certainly help
matters. More importantly, attitudes need to be changed, and not just the
attitudes of men. It may be that as Buddhism spreads into the west, this
will be the one big contribution of western civilization to the universal
body of the Buddhist tradition. [^]
Source: Arrow River Community Center,
Canada, http://my.tbaytel.net/arfh/
-ooOoo-
http://www.mountlaviniahotel.com/front/index.php
Mount Lavinia
Hotel Email
: - reservation@mountlaviniahotel.com
No 100,
Hotel
Road
Tel :- 0094 11 2711711
Mount Lavinia Fax :- 0094 11 2730726 / 0094 11 2738228
Sri Lanka
Website :- www.mountlaviniahotel.com
www.mountlaviniahotel.lk
www.mountlaviniahotelgroup.com
Step back in time to an era of colonial splendour, mystique and romance.
Mount Lavinia Hotel offers you the very best of modern facilities
blended with a magical touch of antiquity. This enchanting British
Colonial heritage hotel, located on a breathtaking beachfront, is a
living legacy to the secret love story between the British Governor
General of Ceylon, Sir Thomas Maitland, and the beautiful mestizo
dancer, Lovina. The legendary romance has made this Colombo hotel one of
the most popular venues in Sri Lanka for weddings; couples from around
the world fly to this fabled island for a custom-planned wedding at the
Mount Lavinia Hotel. The Victorian era ambiance, gourmet cuisine
prepared by our world-class chefs and the exceptional service, have made
this luxury beach resort in the city the preferred venue for
conventions, product launches, dinner dances, theme parties and other
private events. Sun-bathed terraces, warm Sri Lankan hospitality, the
promise of adventure, and period decor rooms with modern amenities
whisper the promise of a magical stay at the hotel.
http://www.mountlaviniahotel.com/front/360/
for virtual tour
http://www.booking.com/searchresults.en-gb.html?aid=306395;label=mount-lavinia-HS6RxAbk4utfH3WU4iynAAS8168659589%3Apl%3Ata%3Ap110%3Ap2%3Aac%3Aap1t1%3Aneg;sid=30a24e4366dd63289c1103171b42ccb7;dcid=1;city=-2229313;redirected_from_city=1;src=city#top
| Jagatheesan Chandrasekharan |
|
Feb 11 (2 days ago)
|
|
Dear Sir, 15 of us are participants in Masters Swimming Competetion from 22-0…
|
|
| Mail Delivery Subsystem |
|
Feb 11 (2 days ago)
|
|
Delivery to the following recipient failed permanently: monanel@rediffmail.co…
|
|
|
Reservation@mountlaviniahotel.com
|
|
|
|
|
|
|
Dear Sir/Madam,
Thank you for your interest in Mount Lavinia
Hotel. We would be delighted to welcome you to our property on your visit.
Kindly review our offer details.
Your requirements:
|
# of Guests:
|
02 Adults
|
|
Arrival:
|
23/02/13 * Rooms are Sold out on 22/02/13
|
|
Departure:
|
24/02/13
|
|
Number of Nights:
|
01 night
|
|
Room Type:
|
Ocean View Room
|
|
No of Room
|
01 Double Room (Let us know how many rooms you required for your group)
|
Based on our current hotel’s availability we are
able to offer you:
|
Room Rate Per Night*:
|
US $ 229.00 nett per night per room (Best Available Rate)
|
|
Rate Includes:
|
Breakfast
|
*The above rate includes 26.89% of taxes and
service charge. The total rate may change if the tax percentage is revised by
the statute.
Please note that our room and rate availability
is subject to the occupancy and demand changes. Hence the above rate offer is valid
for the next 48 hours only and then possibly a subject to a rate change.
Please let us know at your earliest
convenience, if you would like us to make the reservation for you. In order for
us to secure your booking at our property, we require one night room and tax
deposit, made by cash or credit card. Kindly let us know the credit card
details (credit card number & the date of expiry) in order to proceed with
the booking.
The published check-in time is at 2pm. Early
arrival requests are based on the availability of serviced rooms on the day of
arrival. Our departure time is at 11am, late check-out requests are based on
availability of the room on the day of departure. Late check-out fees may
apply.
If you require any information on our property, please
visit our website www.mountlaviniahotel.com.
Thank you and we are looking forward for your reply
on our offer.
Best Regards,
Sheranga Peiris
Reservation Department
Mount Lavinia Hotel | No 100 | Hotel Road | Mount Lavinia | Sri Lanka
Tel :- 0094 112711711 | Fax :- 0094 112738228| Reservation@mountlaviniahotel.com
www.mountlaviniahotel.com | News & Events | Promotions | Facebook | Go Green
|
|
 |
|
|
|
|
|
|
 |
Secret Deals |
|
|
|
|
|
| Booking.com on your mobile |
272771+ hotels at your fingertips
|
|
|
|
|
|
|
| |
 |
Data protection and privacy
Your information is safe with us. Find out more by reading our full Privacy Statement. Had your fill of this newsletter? Hey it happens. If you’re sure,
unsubscribe here. |
|
|
Copyright © 1996–2013 Booking.com.
All rights reserved.
This e-mail was sent by Booking.com, Herengracht 597, 1017 CE Amsterdam, Netherlands
|
|
14 hotels found in or near Mount Lavinia, 11 Available Showing 1 – 11
|
5.5
Score from 40 reviews
Berjaya Hotel Colombo is within walking distance of Mount Lavinia Beach
and Odel’s Shopping Mall. It features 2 restaurants and an outdoor pool.
More
|
|
A 2-minute walk from Mount Lavinia Bus Station, Lavinia Villa offers
air-conditioned rooms with a cable TV. This property houses a
restaurant, and provides free Wi-Fi and parking.
More
|
|
6.8
Score from 34 reviews
Haus Chandra is located along Beach Road in Mount Lavinia, 1.5 km from
Mount Lavinia Bus-Stand. It offers modern accommodation with a
beachfront restaurant, an outdoor pool and free Wi-Fi.
There are 2 people looking at this hotel.
More
|
|
Located a 3-minute walk from Mountlavinia Beach, Palm Beach Hotel
features a fitness centre and an outdoor pool. Free Wi-Fi and parking
are provided. Rooms have both air conditioning and a fan.
More
|
|
5.7
Score from 50 reviews
Located next to Mt. Lavina Beach, Ranveli Beach Resort is a 5-minute
drive from Odel Mt. Lavina Shopping Centre. It offers free parking, a
restaurant and rooms with an en suite bathroom.
More
|
|
5.8
Score from 24 reviews
Nestled along Mount Lavina Beach, Rivi Ras Hotel provides rooms with
private balconies and great views of the ocean. It has a beachfront
restaurant and beautiful tropical gardens.
More
|
|
Located within close proximity to the famous Mount Lavinia Beach,
Colombo Beach Hostel provides free Wi-Fi access in the entire property.
Complimentary private parking is provided on site.
More
|
|
New!
Colombo
(0.7 km from Mount Lavinia)
• Show map
Overlooking the blue waters of Mount Lavinia Beach, Mount Breeze Hotel
offers a spa and wellness centre and 2 dining options. Free Wi-Fi access
is also available at all public areas of the hotel.
There are 2 people looking at this hotel.
More
|
|
Colombo
(2.8 km from Mount Lavinia)
• Show map
Located close to the beach in Dehiwala, Adikaram Hostel offers cosy and
comfortable dormitory rooms with beautiful views of the sea.
More
|
|
6.0
Score from 114 reviews
Colombo
(4.9 km from Mount Lavinia)
• Show map
Enjoying a beachfront location on Colombo Beach, Global Towers offers value-for-money accommodation with 24-hour room service.
More
|
|
Colombo
(4.6 km from Mount Lavinia)
• Show map
Silvikris Villa enjoys a peaceful location in Colombo, within 150 metres from Odel Warehouse and local dining outlets.
There is 1 person looking at this villa.
More
|
02/10/13
Filed under:
General
Posted by:
site admin @ 7:06 am
11213 MONDAY LESSON 831-Mayawati blames Congress for poor turning Naxalites-Ashis Nandy should be arrested immediately: Mayawati
Mayawati keen to expand BSP base in South India
வறுமை, வேலையில்லா திண்டாட்டத்தை போக்க காங்கிரஸ் கட்சி தவறிவிட்டதாக
பகுஜன் சமாஜ் கட்சியின் தேசிய தலைவர் மாயாவதி குற்றம் சாட்டினார்.
Please watch video on
http://news.webindia123.com/news/articles/India/20130210/2153826.html
http://news.in.msn.com/national/mayawati-keen-to-expand-bsp-base-in-south-india
Mayawati keen to expand BSP base in South India
Reuters
Bangalore:
Bahujan Samaj Party (BSP) president Mayawati on Sunday addressed a
rally at Palace Ground here and appealed to party workers and supporters
to expand its mass base in southern states. Accusing regional parties,
the Congress and the Bharatiya Janata Party (BJP) of ignoring people
from Scheduled Castes (SCs), Scheduled Tribes (SCs), Other Backward
Classes (OBCs) and religious minorities, Mayawati asked party workers to
unite and engage these people under the BSP banner.
Mayawati also
accused the UPA Government of failing to contain the problems of people
belonging to the lower caste and minority communities. She urged the
people to support and elect the BSP in upcoming general elections and
state assembly elections. She said that her party should aim to
establish itself in Kerala, Andhra Pradesh, Tamil Nadu and Puducherry.
She highlighted the need for removing the Congress at the Centre and the
BJP in Karnataka, for their anti-poor and anti-Dalit policies. BSP
office bearers in Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and
Karnataka were also present at the rally.
Mayawati hits out Congress for non development of SCs, STs, OBcs
Bahujan Samaj Party (BSP) Supremo Mayawati today accused the
Congress of subserving the interests of scheduled castes, scheduled
tribes and other backward classes, forcing them to turn to insurgency.
Addressing a South Zone convention of the BSP here she said ‘despite
ruling the nation for maximum number of years after independence, the
Congress has failed to alleviate poverty and unemployment among the SCs,
STs and the OBCs, resulting in many of them becoming naxalites or
taking to the wrong path’. Even the tribals who had been residing for
years together on forest lands, were being dislocated and their lands
being encroached upon and sold to big business houses for a song he said
accusing the Congress of playing into big corporate houses. The
former UP Chief Minister said the Congress had not been able to bring
about any change in the ’societal status or financial status of the SCs,
STs and the OBCs’. She alleged that new rules were being framed
every other day by the Congress party to ‘destroy the reservation’
given to the above classes under the Constitution. While on one
hand there is no increase in the reservation quota, inclusion of other
castes under this quota has diluted the this provision given to the
backward classes, Mayawati said. She said BSP as a party is also
concerned about the poor among the upper castes and religious minorities
and had written to the centre seeking reservation for them (in
education and employment), for which it received no response. UNI VK VV
ADB1605 NNNN
பெங்களூர் அரண்மனை
மைதானத்தில் இன்று நடந்த பகுஜன் சமாஜ் கட்சியின் தென் மாநில மாநாட்டில்
கலந்து கொண்ட மாயாவதி, கூட்டத்தினரை நோக்கி கையசைத்த காட்சி.
பெங்களூர்
வறுமை, வேலையில்லா திண்டாட்டத்தை போக்க காங்கிரஸ் கட்சி தவறிவிட்டதாக
பகுஜன் சமாஜ் கட்சியின் தேசிய தலைவர் மாயாவதி குற்றம் சாட்டினார்.
பகுஜன் சமாஜ் மாநாடு
பகுஜன் சமாஜ் கட்சியின் தென் மண்டல மாநாடு பெங்களூர் அரண்மனை
மைதானத்தில் நேற்று நடைபெற்றது. மாநாட்டை தொடங்கி வைத்து அக்கட்சியின்
தேசிய தலைவர் மாயாவதி பேசும்போது கூறியதாவது:–கர்நாடகத்தில் தாழ்த்தப்பட்ட,
பழங்குடி மற்றும் பிற்படுத்தப்பட்ட மக்கள் ஒன்றாக இணைந்து மிகப்பெரிய
அரசியல் பலத்தை உருவாக்கிக் கொள்ள முன்வர வேண்டும். இவர்கள் அனைவரும்
ஒன்றாக இணைந்து அரசியல் பலம் பெற்று ஆட்சியை கைப்பற்றினால் இந்த வர்க்கத்தை
சேர்ந்த மக்கள் எதிர்கொள்ளும் பிரச்சினைகளுக்கு நிவாரணம் கிடைக்கும்.ஆனால்
தாழ்த்தப்பட்ட வர்க்கங்களை சேர்ந்த மக்கள் ஒன்றாக இணையும் முயற்சியே
எப்போதும் நடக்கவில்லை. இது ஒரு பெரிய வருத்தமான செய்தியாகும். இப்போதாவது
அவர்கள் ஒன்றாக இணைந்து அரசியல் பலத்தை பெற முயற்சி செய்ய வேண்டும் என்று
நான் கேட்டுக் கொள்கிறேன்.
காங்கிரஸ் கட்சி தோல்வி
காங்கிரஸ் கட்சி நாட்டை பல ஆண்டுகள் தொடர்ந்து ஆட்சி செய்து வந்தாலும்
எஸ்.சி., எஸ்.டி. மற்றும் இதர பிற்படுத்தப்பட்ட மக்களிடையே நிலவும் வறுமை
மற்றும் வேலையில்லா திண்டாட்டத்தை போக்குவதில் தோல்வி
அடைந்துவிட்டது.இதனால் தான் அவர்களில் பலர் நக்சலைட் இயக்கத்தில் சேர்ந்து
தீவிரவாதிகளாக மாறுகிறார்கள் அல்லது தவறான பாதைக்கு செல்கிறார்கள்.
காங்கிரஸ் கட்சி அந்த மக்களுக்கு சமூக கவுரவத்தையோ அல்லது நிதி ரீதியிலான
கவுரவத்தையோ ஏற்படுத்தி கொடுக்கவில்லை.
நிலங்கள் அபகரிப்பு
கம்பெனிகள் மற்றும் பெரிய நிறுவனங்களின் கைப்பாவையாக காங்கிரஸ்
செயல்படுகிறது. பல ஆண்டுகளாக வனப்பகுதியில் வசித்து வரும் பழங்குடியின
மக்களை வேறு இடத்திற்கு மாற்றியுள்ளனர். அவர்களின் நிலம்
அபகரிக்கப்பட்டுள்ளது. அந்த நிலங்கள் பெரிய வர்த்தக நிறுவனங்களுக்கு
விற்பனை செய்யப்பட்டது.இடஒதுக்கீட்டை உயர்த்தாமல் இதர பிற்படுத்தப்பட்டோர்
பட்டியலில் புதிதாக வேறு சாதிகளும் சேர்க்கப்படுகின்றன. இதனால் அந்த
பிற்படுத்தப்பட்ட பிரிவு மக்களுக்கு வழங்கப்படும் உரிமைகள்
குறைக்கப்படுகின்றன. மேல்தட்டு சாதியில் வறுமையில் வாடும் மக்களுக்கும்
கல்வி மற்றும் வேலைவாய்ப்பில் இடஒதுக்கீடு வழங்க வேண்டும் என்று எங்கள்
கட்சி போராடுகிறது.சில்லறை வணிகத்தில் அன்னிய நேரடி முதலீட்டுக்கு அனுமதி
வழங்கப்பட்டு இருக்கிறது. இதுபோன்ற கொள்கைகள் தான் விலைவாசி உயர்வுக்கு
முக்கிய காரணமாக இருக்கின்றன. மேலும், ஏழை மற்றும் நடுத்தர மக்களிடையே
எதிர்மறையான விளைவுகளை ஏற்படுத்துகிறது.
தவறான கொள்கைகள்
பெரிய நிறுவனங்களுக்காக அல்லாமல், பொதுமக்களுக்கு பயன் அளிக்கக்கூடிய
வகையில் கொள்கைகளை உருவாக்க வேண்டும். பா.ஜனதா மற்றும் காங்கிரஸ்
ஆட்சிகளின் தவறான கொள்கைகளால் ஊழல் போன்ற பிரச்சினைகள் உருவாகி
இருக்கிறது.இவ்வாறு மாயாவதி கூறினார்.
Bangalore: BSP supremo
Mayawati on Sunday alleged that the “failure” of Congress to alleviate
poverty and unemployment among the SCs, STs and OBCs has driven many to
Naxalism.
“Despite ruling the nation for maximum number of years since
Independence, Congress has failed to alleviate poverty and unemployment
among the SCs, STs and the OBCs, resulting in many of them becoming
Naxalites or taking the wrong path,” she told BSP’s South Zone
convention here.
The former Uttar Pradesh chief minister said, the Congress has not been
able to bring about any change in the “societal or financial status” of
these sections.
Blaming Congress for playing in the hands of corporates, she said,
tribals were being dislocated from their traditional dwellings in
forest, their lands encroached upon and sold to big business houses “for
a song”.
“Instead of appeasing the corporate houses, the government should evolve policies benefitting the common man,” she said.
She also accused the Congress of “destroying” reservations provided to
the SCs, STs and BCs under the Constitution. Inclusion of other castes
under the reservation quota has diluted this provision, she claimed.
Noting that the BSP was concerned about the poor among upper castes and
religious minorities, she said, the Centre has also not responded to
their pleas for reservation.
Mayawati said, “wrong policies” of the Congress and the BJP during
their respective rules have led to the present state of affairs in the
country, including rise in corruption.
Urging upon party workers to unite and bring the BSP to power at the
Centre and in the states, “which is necessary for the overall
development of not only the SCs, STs and the OBCs, but also religious
minorities and the poor in upper castes,” Mayawati also supported the
demand for a separate Telangana state.
Mayawati takes on Congress, BJP on inflation, poverty and unemployment
Lashing out at the Congress and the Bharatiya Janata Party (BJP) over
their ‘anti-people’ and ‘pro-corporate’ policies, Bahujan Samaj Party
(BSP) president Mayawati on Sunday said that the UPA Government at the
Centre and BJP Government in Karnataka have failed to address the
problems of the common people.
Addressed a party rally here at
Palace Ground here, Mayawati said: “Inflation, poverty and unemployment
are at all time high at present due to the anti-people and pro-corporate
policies of the UPA Government like FDI in retail sector. And the poor
and middle class people are the worst affected by such policies. BSP has
been consistently opposing such policies rasing voice in support of the
people belonging from marginalized sections of the society.”
“The
UPA Government and the BJP Government in Karnataka have failed to meet
the people’s expectations, and now, the time has arrived to vote them
out from both places. The Centre has introduced the Direct Cash Transfer
Scheme, but it is also not going to benefit the poor people, because
the government is not serious about them,” she added.
BSP supremo
appealed to all the party workers, supporters and office bearers from
Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and Karnataka to gear up
for the upcoming general election and state assembly polls. (ANI)
Mayawati keen to expand BSP base in South India
Bahujan Samaj Party (BSP) president Mayawati on Sunday addressed a
rally at Palace Ground here and appealed to party workers and supporters
to expand its mass base in southern states.
Accusing regional
parties, the Congress and the Bharatiya Janata Party (BJP) of ignoring
people from Scheduled Castes (SCs), Scheduled Tribes (SCs), Other
Backward Classes (OBCs) and religious minorities, Mayawati asked party
workers to unite and engage these people under the BSP banner.
Mayawati
also accused the UPA Government of failing to contain the problems of
people belonging to the lower caste and minority communities.
She urged the people to support and elect the BSP in upcoming general elections and state assembly elections.
She
said that her party should aim to establish itself in Kerala, Andhra
Pradesh, Tamil Nadu and Puducherry. She highlighted the need for
removing the Congress at the Centre and the BJP in Karnataka, for their
anti-poor and anti-Dalit policies.
BSP office bearers in Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and Karnataka were also present at the rally. (ANI)
http://www.siasat.com/english/news/mayawati-keen-expand-bsp-base-south-india
Mayawati keen to expand BSP base in South India
BANGALORE, February 10:
Bahujan
Samaj Party (BSP) president Mayawati on Sunday addressed a rally at
Palace Ground here and appealed to party workers and supporters to
expand its mass base in southern states.
Accusing regional parties, the Congress and the Bharatiya Janata
Party (BJP) of ignoring people from Scheduled Castes (SCs), Scheduled
Tribes (SCs), Other Backward Classes (OBCs) and religious minorities,
Mayawati asked party workers to unite and engage these people under the
BSP banner.
Mayawati also accused the UPA Government of failing to contain the
problems of people belonging to the lower caste and minority
communities.
She urged the people to support and elect the BSP in upcoming general elections and state assembly elections.
She said that her party should aim to establish itself in Kerala,
Andhra Pradesh, Tamil Nadu and Puducherry. She highlighted the need for
removing the Congress at the Centre and the BJP in Karnataka, for their
anti-poor and anti-Dalit policies.
BSP office bearers in Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and Karnataka were also present at the rally. (ANI)
Please Watch Video on
http://www.youtube.com/watch?v=rTDDGq0KWc0
Published on Jan 28, 2013
bahujan student’s union is releasing
a poster on the occasion of bahujan samaj party south india sammelanam
on 10th feb 2013 at bangalore. so all the students of andhrapradesh,
karnataka, thamilnadu,kerala,and pandichhery should participate in this
meeting and make a great success to the bahujan samaj party.
VOICE OF SARVAJAN
Satish Chandra Mishraji and Ms mayawatiji were correct in projecting the BSP as a party of Entire people which is for peace, welfare and happiness for the entire society. BSP will emerge as the only alternative for Congress and the BJP which propagates casteism and communalism to divide the society. Now the media has also realised this truth that the Master key has to be in the hands of BSP to enable it to unlock all doors for progress to the entire people of this country.
Ashis Nandy should be arrested immediately: Mayawati
New Delhi: BSP chief
Mayawati on Saturday demanded that Rajasthan government should
immediately send author Ashis Nandy to jail over his controversial
remarks at Jaipur Literary Festival that “most corrupt people come from
OBC, SC and ST communities”.
Speaking at a panel discussion in Jaipur, Nandy stoked a major row
with his comments that people belonging to OBC, SC and ST communities
were the “most corrupt”.
Calling Nandy’s remarks as “farthest from truth, condemnable,
unfortunate and reflective of a casteist mindset”, Mayawati said Nandy
should immediately tender an apology.
“He should seek an apology from these sections of the population
immediately and our party strongly condemns it. Our party also demands
that Rajasthan government should immediately file a case under the SC/ST
Act and other stringent sections and send him to jail,” Mayawati told
reporters here referring to Nandy’s remark.
“Otherwise, people could even be compelled to get out on the roads in protest against these remarks,” she added.
Mayawati said the comments by Nandy seemed to have been made under a “well thought-out scheme to defame these sections”.
The BSP chief also asked the organisers of the Jaipur Literary Festival to expel Nandy from the event.
When one of the reporters asked Mayawati about the next step that
she intended to take in the matter, the BSP supremo said “we are
watching the response of Rajasthan government and whether the organisers
have expelled Nandy. And in what manner Nandy seeks an apology, we will
take that also with seriousness before taking any step,” she said.
To a question about certain remarks he attributed to UP minister Azam
Khan asking girls not to become like Mayawati, she said Azam Khan was
known to make various kinds of remarks but she did not take them
seriously.
Sheila Dikshit faces BSP councillor’s ire
Delhi Chief Minister
Sheila Dikshit today fended off a BSP councillor when she came close to
her and created ruckus at a function by storming the dais.
Councillor Priyanka Gautam disrupted Dikshit’s speech at the function in
Kondli area of East Delhi and shouted slogans against the Chief
Minister for not being “invited” to event though she was an elected
representative of the area.
Dikshit first tried to pacify Gautam but she fended off her when the
councillor got close to her shouting slogans. She was also asking
Dikshit why there was no seat for her in the dais.
The Chief Minister, who was speaking after inaugurating a community
centre, expressed regret to the councillor on behalf of the organisers
but Gautam did not relent.
Later, a number of supporters of Gautam showed black flags to Dikshit and even clashed with Congress supporters
http://in.news.yahoo.com/mayawati-keen-expand-bsp-south-india-111654402.html
Mayawati keen to expand BSP base in South India
Bangalore, Feb. 10 (ANI): Bahujan Samaj Party (BSP) president Mayawati on Sunday addressed a rally at Palace Ground here and appealed to party workers and supporters to expand its mass base in southern states.
Accusing regional parties, the Congress and the Bharatiya Janata Party (BJP) of ignoring people from Scheduled Castes (SCs), Scheduled Tribes
(SCs), Other Backward Classes (OBCs) and religious minorities, Mayawati
asked party workers to unite and engage these people under the BSP
banner.
Mayawati also accused the UPA Government of failing to contain the problems of people belonging to the lower caste and minority communities.
She urged the people to support and elect the BSP in upcoming general elections and state assembly elections.
She said that her party should aim to establish itself in Kerala,
Andhra Pradesh, Tamil Nadu and Puducherry. She highlighted the need for
removing the Congress at the Centre and the BJP in Karnataka, for their
anti-poor and anti-Dalit policies.
BSP office bearers in Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and Karnataka were also present at the rally. (ANI)
http://www.i4u.com/2013/02/mayawati/keen-india-expand-bsp-south-base-mayawati
Bangalore - Bahujan Samaj Party (BSP) president Mayawati on Sunday
addressed a rally at Palace Ground here and appealed to party workers
and supporters to expand its mass base in southern states.
Accusing
regional parties, the Congress and the Bharatiya Janata Party (BJP) of
ignoring people from Scheduled Castes (SCs), Scheduled Tribes (SCs),
Other Backward Classes (OBCs) and religious minorities, Mayawati asked
party workers to unite and engage these people under the BSP banner.
Mayawati also accused the UPA Government of failing to contain the problems of people belonging to the lower caste and minority communities.
She urged the people to support and elect the BSP in upcoming general elections and state assembly elections.
She said that her party should aim to establish itself in Kerala, Andhra Pradesh, Tamil Nadu and Puducherry. She highlighted the need for removing the Congress at the Centre and the BJP in Karnataka, for their anti-poor and anti-Dalit policies.
BSP office bearers in Tamil Nadu, Andhra Pradesh, Puducherry, Kerala and Karnataka were also present at the rally.
VOICE OF SARVAJANSatish
Chandra Mishraji and Ms mayawatiji were correct in projecting the BSP
as a party of Entire people which is for peace, welfare and happiness
for the entire society. BSP will emerge as the only alternative for
Congress and the BJP which propagates casteism and communalism to divide
the society. Now the media has also realised this truth that the Master
key has to be in the hands of BSP to enable it to unlock all doors for
progress to the entire people of this country.
02/09/13
Filed under:
General
Posted by:
site admin @ 7:01 pm
10213 SUNDAY LESSON 830-Mayawati to address rally in B’lore today
Please come with family & neighbors to BSP Zonal Conference of South Indian States
BAHUJAN SAMAJ PARTY _KARNATAKA
BSP Zonal Conference of South Indian States (Karnataka, Tamil Nadu, Andhra Pradesh, Kerala and Puducherry)
Chief Guest: Behanji Kum. Mayawatiji National President of BSP, MP (Rajyasabha) & Former Chief Minister of Uttar
Pradesh)
Date : Feb. 10, 2013 at 10am Venue: Palace Grounds, Bangalore.
She landed at the HAL airport and later stayed at a hotel
near the airport itself. She was closeted with office bearers of the
party from various southern states for some time.
According to
State BSP president Marasandra Muniyappa, the BSP would discuss how the
political parties are trying to scuttle passage of a bill which aims to
provide reservation in promotion for backward classes. While upper
castes do not oppose reservation policy as such, they are against the
beneficiaries of reservation.
People belonging to backward classes get promotion only up to certain level in service, he alleged.
(Marasandra Muniyappa)
State PresidentMayawati
would also explain as to how the UPA government has failed to contain
price rise of essentials including fuel and giving protection to women.
The
rally, to be held at the Palace Grounds, will be attended by lakhs of
people who are supporting the BSP from Karnataka, Andhra Pradesh, Tamil Nadu, kerala and Pudhcherri.
And,
office bearers of the party from Tamil Nadu, Andhra Pradesh, Puducherry,
Kerala and Karnataka are going to hold talks with her. The meeting
would also discuss preparations to be made to face the coming Assembly
elections, he said.
Mayawati is scheduled to leave Bangalore in the afternoon for Uttar Pradesh soon after the public rally.
Please come with family & neighbors to BSP Zonal Conference of South Indian States
BAHUJAN SAMAJ PARTY _KARNATAKA
BSP Zonal Conference of South Indian States (Karnataka, Tamil Nadu, Andhra Pradesh, Kerala and Puducherry)
Chief Guest: Behanji Kum. Mayawatiji National President of BSP, MP (Rajyasabha) & Former Chief Minister of Uttar
Pradesh)
Date : Feb. 10, 2013 at 10am Venue: Palace Grounds, Bangalore.
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP) தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று பாலஸ் கிர்வுண்ட, பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
Jai Bheem Jai Bharath Jai Kanshiram
BAHUJAN SAMAJ PARTY _KARNATAKA
BSP Zonal Conference of South Indian States (Karnataka, Tamil Nadu, Andhra Pradesh, Kerala and Puducherry)
Chief Guest: Behanji Kum. Mayawatiji National President of BSP, MP (Rajyasabha) & Former Chief Minister of Uttar
Pradesh)
Date : Feb. 10, 2013 at 10am Venue: Palace Grounds, Bangalore.
Dear sisters and brothers Jaibheem.
Have
you ever tried to know the reasons behind the opposition of manuvadis
against the RESERVATION POLICY, a fundamental right guaranteed under the
Constitution of India for the backward classes?
The purpose of
RESERVATION is to provide ‘adequate representation’ to all the backward
class citizens and not to deprive anyone of their due share. If so, why
the so called upper castes oppose the adequate representation of the
backward classes in services of the government?
The manuvadi
upper castes are not against the principle of reservation. But they are
against the beneficiaries of reservation. They have never objected the
SC/STs/OBCs and religious minorities occupying all the jobs of
scavenging and sweeping. Their objection is only against sharing the
places of power and authority with the backward classes! That is why
they never allowed the reservation in promotions for backward classes
beyaond a certain level since many decades! Look at the following facts:
Category SC(population ST(population OBC-Including Religious- Other Castes
of Posts 20% 10% Minorities (population 55%) (15%)
GROUP ‘A’ 11.5% 4.8%
6.9% 76.8%
GROUP ‘B’ 14.9% 6.0% 7.3% 71.8%
GROUP ‘C’ 16.4%
7.7% 15.3% 60.6%
GROUP ‘D’ 23% 6.8% 17% 53.2%
The
manuvadis had enjoyed the total monopoly of education,power and wealth
under the caste system, which was the original reservation bases on the
caste under ‘manusmruti’, a braminical constitution. Bt the reservation
policy ought to destroy the Caste system. That too, the reservation in
promotions will outdo the monopoly of upper castesd over the places of
power and authority by legally ensuring the representation of backward
classes at the key posts! ‘Reservation’ will really become powerful,
effective and meaningful only when the SC/ST/OBCs get adequate
representation in places of power and authority. It is in this
direction, our national leader Behan Kumari Mayawatiji, has been
struggling single-handedly to get the Bill on Reservation in promotion
for SC/ST passed in Parliament.
Behenji has succeeded in getting
this vital Bill passed in the Rajya Sabha. But it has been halted in the
Lok Sabha by the conspiracy of the Congress, BJP and SP. However, our
national leader has appealed to the Hon’ble President of India to
convene a special session to pass this Bill. Now, the Savior is going
around the Country to mould and mobilise the public opinion in favor of
the Bill on Promotional Reservation and also to expose the anti-people
policies of the manuvadi parties. In this direction, Behan Kum.
Mayawatiji is coming to address the Bahujan Samaj (SC/ST/OBC and
Religious Minoities) in the biggest ever BSP Conference of South Indian
States on Feb.10, 2013 at 10am at Palace grounds, Bangalore. It is our
duty to stand united with our national leader Behanji Kum. Mayawatiji
who has been successfully leading the Caravan of Babasaheb Ambedkar to
its logical end. We request you all to attend this conference and make
it a grand success.
“Our struggle is for self-respect and reclamation of human dignity and not just for few material gains”
-Babasaheb Ambedkar
Truly yours,
DR. Ashok Siddhrth M.L.C. (UP)
Co-ordinator, Karnataka, Tamilnadu & Pondicherry State
|
பாராளுமன்ற சிறப்புக் கூட்டதைக் கூட்டி
SC/ST-களுக்கு பதவி உயர்வில் இடஒதுக்கீடு கோரும்
மசோதாவை நிறைவேற்ற
இடஒதுக்கீடுஆதரவு வாரம்
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP) தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று பாலஸ் கிர்வுண்ட, பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
இந்த வரலாற்றுப் புகழ்பெற்ற மாநாட்டில் முதன்மை வழக்கெழு வினா ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான பழங்குடிகள்(SC/ST) பதவியுயர்வு தனி ஒதுக்கீடு மசோதா-2012 (Bill on
Reservation in Promotions for SC/STs -2012) இருக்கும். நீங்கள் அறிவீர் பஹுஜன் ஸமாஜ் பார்டி (BSP) ஒப்புயர்வற்றவரின் ஒண்டி போராட்டத்தால் இராஜ்யஸபையில் இந்த மசோதா வெற்றி அடைந்ததை. ஆனால்
காங்கிரஸ், பி.ஜெ.பி மற்றும் எஸ்.பி மறைமுக நோக்கத்துடன் ஒன்று சேர்தல்
விளைவாக கொழுக்க வைக்கப்பட்டது. ஏற்கெனவே பஹென்ஜி பிரத்தியேகமான
கூட்டத்தொடர் நாடாளுமன்ற அவைகூட்ட அழைப்புவிட மாண்புமிகு
குடியரசுத்தலைவரிடம் மேல் முறையீடு விடுத்துள்ளார். தென் மாநில மாநாட்டில் நம்முடைய தேசீய தலைவரின் இந்த உரிமைக்கோரிக்கை இம்மியும் மாறுபடா திண்மை ஒப்புவகையாகும்.உடனுடனாக
மேலேகண்ட உரிமைக்கோரிக்கையுடன், பஹென்ஜி, ஐக்கிய முற்போக்காளர் ஒப்பந்த
(UPA) அரசின் மக்கள்-விரோதமான மற்றும் பணக்காரர் சாதகமான கோட்பாடுகளும்,
டீசல் விதிகளைவு, நேரடி ரொக்கப்பணம் மாற்றம் மற்றும் அவசியமான பொருள்கள்
விலை உயர்வு குறித்து சொற்பொழிவாற்றுவார்.நம்முடைய தேசீய தலைவர்,
ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான
பழங்குடிகள் (SC/ST) மற்றும் கர்நாடகம், தமிழ் நாடு மற்றும் வேறு
மாநிலங்களில் வெவ்வேறான நலிந்த பிரிவு எதிரான கொடுமைகளை கட்டுப்படுத்தத்
தவறிப் போன அரசாங்கங்களுக்கு எதிராக கூடுதலாக கட்சி பணியாட்களை புது
முயற்சி போராட்டத்தில் இறங்க கட்டளையிட்டுவார்.இரண்டு
இலட்சத்திற்கும் மேலான தொண்டர்கள் இம்மாநாட்டில் பங்கேர்பரென
எதிர்பார்க்கபடுகிறது. ஏற்கெனவே கட்சி தொண்டர்கள் முன்னேற்பாடாக அபார
உற்சாக ஊக்கத்தோடு ஈடுபாடு கொள்ளப்பட்டுள்ளனர். பஹுஜன் ஸமாஜ் பார்டி
(BSP) வரவிருக்கும் கர்நாடக சட்டசபை தேர்தலில் சமநிலை சக்தியாக மேலெழும்
சாத்தியம் உள்ளது.நாங்கள், இந்த செய்தியை உங்களுடைய மதிப்பிற்குரிய தினசரியில் பிரசுரித்து மற்றும் உதவியாயிருக்குமாறு உங்களை வேண்டுகிறோம்.மனப்பூர்வமாக தங்கள் நம்பிக்கைக்குரிய(மாரஸந்திர முனியப்பா) (கோபிநாத்)மாநில தலைவர் மாநில துணைத் தலைவர் (ஆர் முனியப்பா) (கமலநாபன்)மாநில பொது
செயலாளர் மாநில பொது செயலாளர்
- And
what, bhikkhus, is jāti? For the various beings in the various classes
of beings, jāti, the birth, the descent [into the womb], the arising [in
the world], the appearance, the apparition of the khandhas, the
acquisition of the āyatanas. This, bhikkhus, is called jāti.
02/07/13
Filed under:
General
Posted by:
site admin @ 7:58 pm
8213 FRIDAY
LESSON 828-
1 ) Pl come with fmly & neighbors to BSP Zonal Conference of South Indian States
Chief Guest: Behanji Kum. Mayawatiji
on 10-2-13 @ 10am @ Palace Grounds, B’lore.
2) Lodging arranged for 9-2-2013 at Kings Court, Palace grounds. Please send more people. - RM
Pl forward SMS through your mobile, www.way2sms.com, www.fullonsms.com, www.160by2.com,http://www.smsfi.com/ and emails
The Yoga Sutras of Patanjali: a manual of Buddhist meditation?
Translation
and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (http://theravadin.wordpress.com/).
We consider here the Yoga Sutras of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts. In
summary, this comparison is quite obvious that the author of Yoga Sutra
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutra a Hindu practitioner with no
other previous reference parameter practical and philosophical. We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutra-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice. But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists. Something
similar to what happens today with the adoption of the ideas of
“nirvana” and “karma” in Western culture, in Christian countries.
In
particular, if the Yoga Sutra is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For a first analysis, an overview. Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.
But
instead of following the Buddhist literary definition of the Noble
Eightfold Path, the interpretation of the eightfold path of yoga follows
(to our surprise?) Another description of the Buddhist path: the one
given by the Buddha as he described how he taught his disciples to
practice in your system meditative, which consists of a number of steps
outlined in various suttas of the volume of speeches with Mean Length
(as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
“yogic” (pragmatic?), as devised by Patanjali at Yoga Sutra.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutra of Patanjali:
1. Yama, on the field conduct, morality or virtue
2. Niyama, self-purification and study
3. Asana, proper posture
4. Pranayama, breath control
5. Pratyahara, the removal of the five senses
6. Dharana, concentration or apprehension of the object meditative
7. Samadhi, meditative absorption
And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:
1. Sila, moral conduct or virtue, and Santosa, contentment
2. Samvara, containment or removal of the senses
3. Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4. Anapanasati, mindfulness of breathing
5. Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6. Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7. Jhana, levels of meditative absorption
8. Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutra in which we read:
“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
far as terminology goes aa long in the Yoga Sutra that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidharma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga)
Yoga is reminiscent of the Noble Eightfold Path of Buddha, and the
inclusion of brahmavihara (Yoga Sutra 1:33) also shows the influence of
Buddhism in parts of the Sutras. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does
all the above tells us that the Yoga Sutra is a comment Hindu / Brahmin
or at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If this is the case, definitely warrants a closer look at. Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of
the first centuries of Buddhist practice.
Thus,
if the Yoga Sutra is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation? Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This
would show us how and in what particular point, was considered to be
the “essence” of meditation (in addition to being philosophical
discussion of its purpose) in order to be considered universally true,
then that can be “merged” into other forms of practice religious.
Under this view, the Yoga Sutra is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress. Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!). That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application. In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment. The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And sometimes something awakening about the “sati” Buddhist can also be found. We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / school
considered.
In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.
And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutra, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed. (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā -
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits. You can not
keep an object from the standpoint of mind without which would create or
develop mindfulness in mind - but (unfortunately!) you may be aware of
all your actions that you work without the right concentration - as when
eat an ice cream, in seeking the sensual pleasure, an example of
improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity. Thus, one will find the term vipassanā but the idea of sati in
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for example aniccanupassana .
Finish here the parenthesis. Suffice
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.
In essence the school of Yoga can be placed below the postures eternalists. So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic. Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.” Something
that sounds quite natural in the end to a theist - such as an
Evangelical Christian would never interpret the reduction of its focus
on mental object unique sensual ecstasy and consequently a mere effect
of a psychological technique, but he would label it “the divine sign of
God touching him. “ It is for
this reason that, according to the Buddha Dhamma, in fact in most
situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east. So
one can imagine that the situation in India was similar to that when
the Yoga Sutra was written addressing the Buddhist philosophy of that
era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant. This
had largely been done or even conscious, as most New Age authors
present not even reflect the content of their texts but about the
message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration. As you
read this you can not discern the notion, especially since the position
of a meditator concentration of whoever has written or inspired by this
text, at some point personally experienced jhana and samadhi and wanted
to convey his experience making use a rich language Buddhist meditation
on the same interpretation being directed to an audience Brahman /
proto-Hindu India 200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means “meditation is (…) a stop to the busy
mind,” which is very active and its activity suggests a walk in circles. Probably the most direct (and correct) translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
except, of course, the fact that “he who sees” further points in this
case the seeing process. Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
♦ ♦ Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants:
pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |
i)
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.
i) pamanes, experience or clear-measurement
Paccakkh’ānumān’āgamā honte pamāṇāni | | 7 | |
What one sees and looks directly (paccakha), taking as a reference - it’s called experience.
[7] Literally: “What comes through direct visualization and measurement is called the experience”
ii) Vipariyesa, misperception or illusion
Micca vipariyeso-Nanam atad-rūpa-patiṭṭhitaṃ | | 8 | |
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 | |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.
♦ The Training ♦
tatra-tiṭṭha yatano abhyasi | | 13 | |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment “
diṭṭhānusavika-visaya-vitaṇhāya Vasik-Sannes viraga | | 15 | |
Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vitaṇhā term he uses. However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this seat
/ attachment. Interesting.
♦ Realization - Jhana / Dhyanas ♦
The first jhana / Dhyāna
vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra. Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana. Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
saw-Paticca Abhyasa-anno-pubbo saṃkhāraseso | | 18 | |
(This accomplishment) is based on detachment and previously applied for any subsequent activities.
bhava-Paticca videha-prakriti-layana | | 19 | |
(For example) Based on this existence and the characteristics of self
saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |
This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
♦ Advancing in jhana, tips and tricks. ♦
Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |
There is also a differentiation between (achievement) lower, middle and high
Issar paṇidhānā-go | | 23 | |
Or based on devotion (devotion) to a Lord (a master of meditation).
kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
likely discussion, including on-line translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).
But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn. If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
dukkha-domanass’aṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana. It is strange that all this is on the list, but is presented in a very different interpretation.
♦ ♦ The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |
The
cheerful calm the mind (citta-pasada) is achieved by meditation of
loving kindness, compassion, joy and equanimity in the face of pleasure,
pain as well as luck and misfortunes.
[33] And here we go. The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana. It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35 | |
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage. Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance against
the attack of the senses to the mind.
svapna Nidda-go-jnānālambanaṃ | | 38 | |
Of dreaming and sleep,
yathābhimata dhyānād-go | | 39 | |
parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |
kkhīṇa-vatta abhijātass’eva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 | |
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā Samāpatti, | | 42 | |
There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.
[42], in the Pali Canon parlance we would say “savitakka-jhana.”
sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.
etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |
Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.
[44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?
sukkhuma-visayattaṃ c’āliṅga-pary’avasānam | | 45 | |
It culminates in a subtle object with no features
tā eva sa-Bijo samādhi | | 46 | |
But even this is a samadhi with seed / question.
Nirvicārā-visārad’ajjhatta-pasado | | 47 | |
Happiness
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)
itaṃbharā paññā tatra | | 48 | |
In this way, the truth is filled with wisdom.
sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 | |
And this wisdom is of a different kind of knowledge acquired through learning.
taj-jo-saṃkhāro’ñña Samkhara-paṭibaddhī | | 50 | |
Such activity (meditative and induced) obstructs born (all) other activities.
tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
[51]
This last sentence sounds more like a reporter who, after being invited
to a very important meeting, is eager to share what he heard from
relevant sources.
Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving you
access to that which is samadhi no “seeds” (nibbīja).
This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
Hard to say. This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave the
activity more subtle (the sankhara) back.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali.
…
Source for adaptation and translation http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/
Published with Blogger-droid v1.6.5
Posted by Dhammarakkhittas at 15:31
Labels: ashtanga yoga , Brahmanism , Buddha , Buddhism , ancient Buddhism , dharma , dhyana ,Hinduism , jhana , patanjali , Sangha , Theravada , yoga , Yogasutra
0 comments:
Post a comment
http://yoga.org.nz/postures.htm
Main Page
Welcome to our yoga postures section. Here you will find
yoga moves that are broken down to the bare basics with colour photos
to match. We also have state of the art flash yoga animation technology that you can use to view these moves in full screen size, full colour and with full instruction.
Yogic exercises cater to the needs of each individual
according to his or her specific needs and physical condition. They
involve vertical, horizontal, and cyclical movements, which provide
energy to the system by directing the blood supply to the areas of the
body which need it most.
In yoga, each cell is observed, attended to, and
provided with a fresh supply of blood, allowing it to function smoothly.
The mind is naturally active and dynamic, while the innerself is
luminous. In this section we will give you plenty of yoga images and
instruction.
|
|
Breathing Pose
|
|
Arm Stretch
|
|
Kneeing Twist
|
Breathing Pose
|
The simple act of learning to control the breath
has a number of beneficial effects on your wellbeing, ranging from
increasing your energy, to improved relaxation into sleep. It purifies
the body by flushing away the gaseous by products of metabolism and will
also help you to remain calm in the face of the challenges that we
encounter in our everyday lives.
Control of the breath is an essential element in
the art of yoga. When bringing the air in to the abdomen, do not to puff
the stomach out, but pull the air into it while extending the inside
wall. By harnessing the power of the breath the mind can be stilled and
can be prepared for your Yoga practise.
|
|
Instruction Table Breathing Basics
|
|
1
|
|
|
|
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks. |
|
| Place your right hand on the rib cage and your left hand on your abdomen |
|
Inhale
slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest. |
|
Exhaling
softly feeling the breath leave the abdomen first, then the ribs and
lastly the upper chest. Observe the space at the end of the exhale |
| |
|
2
|
|
|
|
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
|
Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
Please visit:
http://www.youtube.com/watch?v=t7WFq17NxWA&feature=player_embedded#at=24
|
The Virasana Arm/Shoulder Stretch
Hero Pose
The purpose of this pose is to help give the entire
body a very complete stretch from the heels to the head. It improves
strength and endurance and helps to control your breathing in
conjunction with the movements of the body.
It eases and stimulates the joints especially the
knees, ankles and shoulders. It reduces and alleviates backache and
improves the circulation of the entire body.
| toes & little toes pressing firmly into the floor |
| |
|
2
|
|
Push back with your hands & sit between your
buttocks on the floor, make sure you roll your calf muscles out wards so
your not sitting on them. |
| |
|
3
|
|
|
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides. |
| |
|
4
|
|
|
Inhale as you slowly raise your arms to shoulder height, shoulders down. |
| |
|
5
|
|
|
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead. |
| |
|
6
|
|
|
Interlock the fingers. Slowly exhaling turn the palms
towards the ceiling, and with a powerful push lift up from the belly
into your chest and shoulders. |
| |
|
7
|
|
|
Exhale bring your hands down in a smooth continuance motion…. |
| |
|
8
|
|
|
Now bringing your arms interlocking behind your back
with straight arms, being careful not to roll the shoulders forward,
squeezing the shoulder blades together and opening the chest on the
front of the body. |
| |
|
9
|
|
|
Inhale hands back to the side |
Please Visit:
http://www.youtube.com/watch?v=vvG-lekx64I&feature=player_embedded
Kneeing Twist Pose
Regular practice of the kneeling twist pose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the
internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists.
|
To view in flash - click the image below
|
|
|
|
Come in to a position on your hands and your |
| knees with your knees together and your feet slightly wider than hip width apart. Your big |
| Keep working your right knee back and contracting your buttocks muscles in and down. |
| Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist. |
Please Visit:
The Warrior Pose
Virabhadra
The Warrior pose is
named after the mythic warrior-sage, Virabhadra. This challenging pose
strengthens the entire body while improving mental capacity and self
control.
It builds, shapes and tones the entire lower body. It tones the
abdominal section and helps to prevent, reduce and eliminate back pain.
The entire upper body -front and back- is worked and doing this pose
increases the capacity of the respiratory system.
|
To view in flash - click the image below
|
|
|
|
|
Sit on your heals with your knees together, the tops of the feet
pressing firmly into the ground. Your head, shoulders, and hips should
be in one straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
|
| |
|
2
|
|
|
Inhale, extending the spine upwards, exhale twist around to the
right, placing your left hand on the outside of your right thigh,
turning the head in the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
Repeat on the other side
|
Please Visit:
http://www.youtube.com/watch?v=91MT6kmP7zo&feature=player_embedded
Triangle Pose
Tree
Warrior
The Triangle Pose
Triangle pose tones the leg muscles, spinal nerves and abdominal organs; it contributes towards a strong healthy lower back.
The triangle gives an excellent and complete stretch
throughout the entire body.
|
To view in flash - click the image below
|
|
|
|
|
Align yourself in mountain pose. |
| Continuing with your smooth |
|
|
Inhale deeply and jump your feet out landing approx
1.2-1.5m apart. your feet need to be in line and pointing forward at
right angles. Next raise your arms to shoulder level, be sure that they
are in line with each other. Stretch your arms out from the middle of
your back. Lift your chest and look straight ahead. |
| |
|
3
|
|
|
Now turn your right foot out while keeping your hips to
the front, and turn your left foot in from 90 to 70 degrees, by pivoting
on your heel. Insure your right heel is in line with the instep of the
left foot. |
| This is important as it sets the base for this pose. |
| |
|
4
|
|
|
The kneecaps and thighs are pulling up,
simultaneously pushing downward through your feet into the floor.
Inhale, extend the spine, exhale as you bend to the right, pushing out
from the hips, through the right arm… |
| |
|
5
|
|
|
Taking your right hand to a comfortable position on your
leg, your left arm coming up to straight, moving down as far as
possible without turning the hips or torso. Keep the thighs firm and
rolling around towards the buttocks, moving the left hip back and open
the chest. |
| |
|
6
|
|
|
Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand. |
| Keep your head, your buttocks and your heels in one straight line,not looking down with you body, keep opening your whole body up. |
The Tree Pose
This pose harnesses the powers of mental concentration, while
allowing you to calm the mind. It develops balance and stability, and
strengthens the legs and feet, also increasing flexibility in the hips
and knees.
The tree pose is a balance pose incorporating three lines of
energy, emitting from the centre outwards. One line proceeds down the
straight leg, one line extends up the spine and out the fingertips, and
the third moves outward through the bent knee.
|
To view in flash - click the image below
|
|
|
|
|
Align yourself in mountain pose. |
| Continuing with your smooth |
|
|
On your next inhale; shift the bulk of your weight onto
your left foot. Exhale bend the right knee, and assisting with your
hand, place the sole of your right foot as high as possible into the
left inner thigh, with toes pointing down, steady yourself, and |
|
|
Next raise your arms to shoulder level, be sure that they are in line with each other. Stretch your arms out from the middle of your back. Lift your chest and look straight ahead. Keep completely focused on the pose. |
| |
|
4
|
|
|
Now bring your palms together in prayer position. Keeping your eyes focused on a point in front of you, will assist your balance. |
| |
|
5
|
|
|
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips. |
|
|
Stand in mountain pose continuing with your smooth flowing breath. |
| |
|
2
|
|
|
Jump your feet sides ways and sweep your arms out to the side so your
ankles are below your wrists. Establish your foundation, by pulling
your knees and thighs up, tucking your tailbone under, pushing your feet
firmly into the floor.
|
|
Visualise an imaginary line running vertically down the centre of your body, dropping your shoulders. Squeeze your arms and legs away from the centreline.
|
| |
|
3
|
|
|
Keep an awareness of this line as you turn your right
foot out to 90 degrees and turn your left foot in to 70 degrees. Ensure
the heel of your front foot aligns with arch of your back foot, hips
facing forward. |
| If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line. |
| |
|
4
|
|
|
Inhale, an as you exhale bend your right leg, pulling up with the outside and inside of the thigh to form a right angle at the knee. Only go as low as you can with out turning your hips off centre. |
| Ideally you want your knee directly above your ankle with you leg coming vertically out of the floor like pillar. Keep the power flowing through the back leg into the floor. |
| |
|
5
|
|
|
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
|
Please Visit:
http://www.youtube.com/watch?v=-PVX6hATjfk&feature=player_embedded
Mountain Pose
Prayer Pose
Shrug
Mountain Yoga Pose
The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.
When standing in mountain pose, the mind is quiet,
and the body strong and still, like a mountain. This is a pose you can
practise in your daily life, practising to stand correctly will have a
profound influence on your physical and mental well being.
|
To view in flash - click the image below
|
|
|
Please Visit:
The Prayer Pose
This pose is simple, but very effective, and is a
key movement to more advanced poses. This pose will teach you how to
push from under the shoulders and out of the lats, the major muscle
group of the back. A key movement in a lot of yoga poses.
It strengthens and aligns the upper body while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
|
To view in flash - click the image below
|
|
|
|
|
Lift the kneecaps up by contracting the front thigh
muscles, but not locking the backs of the knees. Pull up with the back of the thighs, and activate the hip and buttocks to level the pelvis. |
|
|
Your hips should be directly over your knees, and your
knees over your ankles. This gives you a stable foundation and by positioning the pelvis properly, keeps the spine healthy. |
| |
|
4
|
|
|
Now extend the spine, by slowly inhaling, lifting up
through the legs as you lift the ribcage, opening the chest and dropping the shoulders down, extending the neck, keeping the jaw and eyes soft.
|
| |
 |
5
|
|
|
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
|
|
|
|
|
Centre yourself in mountain pose and take a
few deep breaths here, breathing down into the abdomen, continuing the
breathing that you are now familiar with. |
| |
|
2
|
|
|
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other |
| |
|
3
|
|
|
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position |
| |
|
4
|
|
|
Bring your arms out in front of you, pushing
your elbows firmly together and your fingers extending away from you,
while focusing on pulling your shoulder blades together.. |
| |
|
5
|
|
|
Continue squeezing the elbows together as you bring your palms together |
| |
|
6
|
|
|
Now bend at the elbow and take the forearms to vertical.
Keep pressing firmly with the palms and the elbows as you breathe the
arms upwards. With each exhale moving slightly higher. |
Shoulder opener Yoga Posture. This
movement will teach you how to push from under the shoulders and out of
the lats, the major muscle group of the back. A key movement in a lot of
yoga poses. This pose is simple, but very effective, and is a key
movement to more advanced poses.
Please Visit:
The Shoulder Shrug
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It strengthens and aligns the shoulder region while
releasing tension and increasing the circulation to the shoulder joint,
which is a ball and socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base.
|
To view in flash - click the image below
|
|
|
|
|
Align yourself in mountain pose. |
| Continuing with your smooth |
|
|
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft. |
| |
|
3
|
|
|
As you exhale, rotate the shoulders around |
| by pushing up out of the chest and squeezing the shoulder blades together, rotating them |
|
|
Back down into mountain pose |
Please Visit:
http://www.youtube.com/watch?v=SzWxM_W4DNA&feature=player_embedded
Lying Twist
Downward Dog
Seated Forward Bend
The Lying Basic Twist
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The lying twist is another pose which is very
simple yet extremely effective. This pose is soothing to the spine and
neck, and warms and frees the lower back and hips and it also improves
digestion and assists in toxin elimination.
|
To view in flash - click the image below
|
|
|
|
|
Come to a position lying on your back and stretch your arms out to
the side and place your palms and shoulders firmly on the floor.
Move your shoulder blades under. Spread your toes apart. Feel the
back and shoulders moulding to the straight lines of the floor.
|
| |
|
2
|
|
|
Bend your knees as far as they come towards the chest.
|
| |
|
3
|
|
|
Inhale, keeping your knees and ankles together,
Exhale, rolling your knees to the right. Focus on keeping your arms
pressing out wards and your shoulders pushing firmly into the ground. You may feel or hear your spine lengthening as it extends into the correct alignment.
|
|
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
|
| |
|
4
|
|
|
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
|
Please Visit:
The Downward Facing Dog
Adhomukha Svanasana
The downward yoga pose is
named as such as it resembles the shape of a Dog stretching itself out.
This pose helps to strengthen, stretch and reduce stiffness in the legs
while strengthening and shaping the upper body. Dog pose Yoga Posture .
One of the main yoga asanas. If you have time for only one posture try
this one.
Holding this pose for a minute or longer will
stimulate and restore energy levels if you are tired. Regular practice
of this pose rejuvenates the entire body and gently stimulates your
nervous system.
|
To view in flash - click the image below
|
|
|
 |
Come up onto your hands and knees with your knees hip
width apart and the hands shoulder width apart, your fingers wide
pressing firmly into the floor. |
| |
| 2 |
 |
Inhale, arch your spine and look up as you turn your toes under. |
| |
| 3 |
 |
As you exhale straighten your legs and pause here for a moment. |
| |
| 4 |
 |
Now push the floor away from you hands, positioning your body like an inverted V, achieving a straight line from your hands to your shoulders to the hips. Straight arms and straight legs. |
| As you inhale press downward into your hands and lift outward out of the shoulders. |
The Seated Forward Bend
Paschimottanasana
The purpose of this pose is to give the entire back
of your body a very complete stretch from the heels to the head. It is
excellent for posture improvement and stimulates the internal organs as
well.
It adds in improved mental concentration and
endurance and helps to control and calm the mind. It relieves
compression while increasing the elasticity of the spine, it also
strengthens and stretches the hamstrings.
|
To view in flash - click the image below
|
|
|
 |
Come to a sitting position with your legs together in front of you. |
| Move the fleshy part of your buttocks from underneath you, so you are on the top of your sitting bones, which are located at the very top of your legs. |
|
| 2 |
 |
Roll the thighs inwards so that the kneecaps are facing directly upwards. |
| Activate the legs by pressing down into the floor, and out through the heels. |
| Spread your toes wide and pull them towards you. |
| Lengthen your lower back muscles down as you extend your spine up and out of the pelvis. |
|
| 3 |
 |
Now take your strap around both feet. The
strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned
accordingly. |
| Use the breath to create the optimum degree of intensity in the stretch. |
|
| 4 |
 |
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body. |
| Keep bending at the hips, maintaining a relaxed head and neck. |
|
| 5 |
The Locust
The Bridge
Extended Child’s Pose
Salabhasana
The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
|
To view in flash - click the image below
|
|
|
 |
Come to a position lying face down on the floor, with your arms along side your body, palms and forehead down. Bring your knees and ankles together. Squeeze the shoulder blades together and down. Push your palms into the floor. Pull the abdominals inwards, contract the buttocks, and press the hips and pubis firmly into the floor. |
|
|
| |
| 2 |
 |
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
|
| |
| 3 |
 |
Extend the front of your body as you pull the shoulder blades together, raising the head, the arms, and upper torso away from the floor, looking straight ahead, opening the front of the chest and pushing down the lines of the arms. |
The Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
|
To view in flash - click the image below
|
|
|
|
|
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel. |
| Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor. |
| |
|
2
|
|
|
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
|
|
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
|
| |
|
3
|
|
|
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
|
|
This pose stretches the whole front of the body, and brings mobility to the spine. Breathing is improved from the opening of the ribcage and chest area.
|
Please Visit:
The Extended Child’s Pose / Garbhasana
The Childs Yoga pose when
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.
Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
|
To view in flash - click the image below
|
|
|
|
|
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
|
| |
|
2
|
|
|
Place your hands on your hips and feel the extension up out of the waist. |
| |
|
3
|
|
|
Inhale, As you exhale bend at the hips extend forward, continue lifting out of the hips keeping your legs strong and your base nice and firm, looking forward to begin with. Keep the extension on the stomach, which will help keep your back flat protecting it.
|
|
Take a few breaths here.
|
| |
|
4
|
|
|
Now take your hands to the floor extending from the lower abdomen to the breastbone and through the spine. Some of you maybe on the finger tips.
|
|
If you can’t keep your spine straight put your hands on your knees and keep slowly working down your legs, working with your body, not against it. Lift your sitting bones to the ceiling.
|
| |
|
5
|
|
|
Draw your shoulders down your back so you can extend the neck with ease. |
| Remember to keep the arches high. |
Please Visit:
The Boat Pose
Doing the boat pose will rapidly increase strength and muscle tone in your midsection.
Keep challenging yourself to stay in this pose
longer. If you find the stimulation of the midsection becoming intense,
just persist with it, knowing your mind has ultimate control over the
body.
|
To view in flash - click the image below
|
|
|
|
|
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach. |
| |
|
2
|
|
|
Exhale bend forward from the hips as you walk you hands out as far in front of you as possible, extending from the hips to the fingertips. |
| |
|
3
|
|
|
Place your forehead on the ground & buttocks back to the heels. Work your pubis to the floor and strech the inner thigh muscles. Focus on the breath.
|
| |
|
4
|
|
|
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing. |
Please Visit:
http://www.youtube.com/watch?v=WrA5mN-MW5U&feature=player_embedded
Standing Forward Bend
The Boat (beginners)
The Standing Forward Bend
This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.
It increases flexibility while strengthening and developing the hamstrings. It also helps to strengthen the feet and ankles while realigning the entire body.
|
To view in flash - click the image below
|
|
|
|
|
Find yourself on your sitting bones, lifting out of the hips. |
| Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together. |
| |
|
2
|
|
|
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly. |
| |
|
3
|
|
|
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
|
|
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
|
| |
|
4
|
|
|
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
|
|
Advanced Variation of The Boat
|
 |
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
|
Please Visit:
http://www.youtube.com/watch?v=iMJ9×8STzfA&feature=player_embedded
02/06/13
Filed under:
General
Posted by:
site admin @ 5:14 pm
7213 THURSDAY
LESSON 827-
Pl come with fmly & neighbors to BSP Zonal Conference of South Indian States
Chief Guest: Behanji Kum. Mayawatiji
on 10-2-13 @ 10am @ Palace Grounds, B’lore.
Pl forward SMS through www.way2sms.com, www.fullonsms.com, www.160by2.com,http://www.smsfi.com/
and emails
02/05/13
Filed under:
General
Posted by:
site admin @ 6:27 pm
6213 WEDNESDAY
LESSON 826-
Pl come with fmly&Frnds on10-2-13@11am2 Palace Grounds,B’lore 2 hear Ms Mayawatiji next PM on anti-people policies of price rise of UPA govt
Pl forward SMS through www.way2sms.com, www.fullonsms.com, www.160by2.com,http://www.smsfi.com/
and emails
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP) தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று பாலஸ் கிர்வுண்ட, பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
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!
Dear Sir/Madam,
We
are pleased to share with you that the “Dakshin Bharath Mahasammelan”
(Conference of the South Indian States) of Bahujan Samaj Party will be
organized on Feb. 10, 2013 at 11:00 AM in Palace Grounds, Bangalore. Our National
President Behan Kumari Mayawatiji, MP and Former Chief Minister of Uttar
Pradesh, will be the Chief Guest of the occasion.
The ‘Bill on
Reservation in Promotions for SC/STs -2012 will be a chief issue of this
historic conference. As you are aware, this Bill has been passed in the
Rajya Sabha with the single handed struggle of BSP Supremo, but has
been stalled in the Lok Sabha due to the conspiracy of Congress, BJP and
SP. Behanji has already appealed to the Hon’ble President to convene a
special session of the Parliament to pass this Bill. The Conference of
South Indian States will express its solidarity for the demand of our
National Leader.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer, Train Fare increase and price-rise of
essential commodities.
Our National Leader will also direct
the party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
More
than two lakh workers are expected to participate in this conference.
The Party workers are already engaged in the preparation with great
enthusiasm. There is every possibility that the BSP will emerge as a
balancing power in the ensuing assembly election in Karnataka.
We request you to publish this news in your esteemed daily and oblige.
இந்த வரலாற்றுப் புகழ்பெற்ற மாநாட்டில் முதன்மை வழக்கெழு வினா ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான பழங்குடிகள்(SC/ST) பதவியுயர்வு தனி ஒதுக்கீடு மசோதா-2012 (Bill on
Reservation in Promotions for SC/STs -2012) இருக்கும். நீங்கள் அறிவீர் பஹுஜன் ஸமாஜ் பார்டி (BSP) ஒப்புயர்வற்றவரின் ஒண்டி போராட்டத்தால் இராஜ்யஸபையில் இந்த மசோதா வெற்றி அடைந்ததை. ஆனால்
காங்கிரஸ், பி.ஜெ.பி மற்றும் எஸ்.பி மறைமுக நோக்கத்துடன் ஒன்று சேர்தல்
விளைவாக கொழுக்க வைக்கப்பட்டது. ஏற்கெனவே பஹென்ஜி பிரத்தியேகமான
கூட்டத்தொடர் நாடாளுமன்ற அவைகூட்ட அழைப்புவிட மாண்புமிகு
குடியரசுத்தலைவரிடம் மேல் முறையீடு விடுத்துள்ளார். தென் மாநில மாநாட்டில் நம்முடைய தேசீய தலைவரின் இந்த உரிமைக்கோரிக்கை இம்மியும் மாறுபடா திண்மை ஒப்புவகையாகும்.
உடனுடனாக
மேலேகண்ட உரிமைக்கோரிக்கையுடன், பஹென்ஜி, ஐக்கிய முற்போக்காளர் ஒப்பந்த
(UPA) அரசின் மக்கள்-விரோதமான மற்றும் பணக்காரர் சாதகமான கோட்பாடுகளும்,
டீசல் விதிகளைவு, நேரடி ரொக்கப்பணம் மாற்றம் மற்றும் அவசியமான பொருள்கள்
விலை உயர்வு குறித்து சொற்பொழிவாற்றுவார்.
நம்முடைய தேசீய தலைவர்,
ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான
பழங்குடிகள் (SC/ST) மற்றும் கர்நாடகம், தமிழ் நாடு மற்றும் வேறு
மாநிலங்களில் வெவ்வேறான நலிந்த பிரிவு எதிரான கொடுமைகளை கட்டுப்படுத்தத்
தவறிப் போன அரசாங்கங்களுக்கு எதிராக கூடுதலாக கட்சி பணியாட்களை புது
முயற்சி போராட்டத்தில் இறங்க கட்டளையிட்டுவார்.
இரண்டு
இலட்சத்திற்கும் மேலான தொண்டர்கள் இம்மாநாட்டில் பங்கேர்பரென
எதிர்பார்க்கபடுகிறது. ஏற்கெனவே கட்சி தொண்டர்கள் முன்னேற்பாடாக அபார
உற்சாக ஊக்கத்தோடு ஈடுபாடு கொள்ளப்பட்டுள்ளனர். பஹுஜன் ஸமாஜ் பார்டி
(BSP) வரவிருக்கும் கர்நாடக சட்டசபை தேர்தலில் சமநிலை சக்தியாக மேலெழும்
சாத்தியம் உள்ளது.
நாங்கள், இந்த செய்தியை உங்களுடைய மதிப்பிற்குரிய தினசரியில் பிரசுரித்து மற்றும் உதவியாயிருக்குமாறு உங்களை வேண்டுகிறோம்.
மனப்பூர்வமாக தங்கள் நம்பிக்கைக்குரிய
(மாரஸந்திர முனியப்பா) (கோபிநாத்)
மாநில தலைவர் மாநில துணைத் தலைவர்
(ஆர் முனியப்பா) (கமலநாபன்)
மாநில பொது செயலாளர் மாநில பொது செயலாளர்
கடந்த 17-12-2012 அன்று, இந்திய நாடாளுமன்ற
மாநிலங்களவையில் எஸ்.சி./எஸ்.டி. இனத்தவருக்கு அரசுப் பணி பதவி உயர்வில்
இடஒதுக்கீடு வழங்குவதற்கான 117-வது
சட்டத்திருத்த மசோதா, அவைக்கு வந்திருந்த உறுப்பினர்களில் மூன்றில் இரண்டு
பங்கு
பலத்துடன் BSP (பஹுஜன் ஸமாஜ் பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களின் போராட்டத்தால் நிறைவேறியுள்ளது.
இது எஸ்.சி./
எஸ்.டி மக்களின் பிரச்னை மட்டுமல்ல, இந்த தேசத்தின்
பிரச்னையும்கூட. மனுவாதி (பம்மன் முதலாம், சத்ரி இரண்டாந்தர, பனியா மூன்றாந்தர், சூத்ரன் நாலாந்தர ஆத்மா மற்றும் பஞ்சமர்க்கு ஆத்மா இல்லை என்ற மதத்தின் சனாதன வித்தாக உருவெடுத்துள்ள சாதி எனும் கொடிய
வேர், எல்லா மக்களிடமும்
ஊடுருவிப் பாய்ந்து படர்ந்து நின்று நிலையில் புத்தர் ஆத்மாவில் நம்பிக்கை
இல்லாமல் எல்லோரும் சமம் என்றார். எனவே, பிரமிடு வடிவிலான படிநிலைச்
சாதிய சமூக அமைப்பில், உயர்ந்தோன்
- தாழ்ந்தோன், மேலானவன் - கீழானவன், ஆதிக்கவாதி - அடிமைச்சாதி என்று மனித
வேறுபாடு
இயற்கைபோலவே காட்சியளித்து வருகிறது.
ஒடுக்கப்பட்ட சமூக மக்கள் சமூகரீதியாக முன்னேற வேண்டுமெனில்,
அவர்கள் சுயமாகச் சிந்திக்கும் திறனுடையவர்களாக மாற வேண்டும். அதற்கு அறிவு
அவசியம். அந்த அறிவுக்குத் திறவுகோல் கல்வி. எனவே, இம்மக்களின் பிள்ளைகளை
பள்ளிக்கு அனுப்ப வேண்டும் என்று திட்டமிட்டுச் செயலாற்றியவர் கோலாப்பூர் சமஸ்தான
மன்னர் சாகு மகராஜ். 
ஒடுக்கப்பட்ட மக்களை உயர்த்துவதற்காக, பல வழிகளில் உதவிய
இவர்தான் 1902-இல் முதன்முதலாக இவர்களுக்காக இடஒதுக்கீட்டையும் அமல்படுத்தினார்.
பட்டியல் வகுப்பினர் அல்லது, “ஷெட்யூல்டு காஸ்ட்’ என்ற
சட்டப்பூர்வமான பெயர்கொண்ட ஒடுக்கப்பட்ட மக்கள் சமூகம் உருவானதற்கு நீண்டதொரு
வரலாற்றுப் பின்னணி உண்டு.
இந்தியாவில் மக்கள்தொகை கணக்கெடுப்பு, 1881-இல்தான் முதன்முதலாக
நடைபெற்றது. அப்போது சமய ரீதியாகவும், வர்ண ரீதியாகவும் மட்டுமே மக்கள்
வகைப்படுத்தப்பட்டார்கள். ஏனெனில் அப்போது இந்துக்கள் மற்றும் இஸ்லாமியர் என்ற
பிரிவே மேலோங்கியிருந்தது. பின்னர் தொடர்ந்து 1891, 1901, 1921, 1931 என்று
பத்தாண்டுகளுக்கு ஒருமுறை நடைபெற்று வந்த மக்கள்தொகை கணக்கெடுப்புகளில்தான்
வகுப்பு ரீதியாகவும் படிப்படியாகக் கணக்கிட்டனர்.
“”1919-இல் மாண்டேகு - சேம்ஸ்போர்டு திட்டம்'’ கொண்டு
வரப்பட்டு, ஆங்கிலேயரின் அரசாட்சியில் இந்தியர்களுக்கும் பங்களிக்கும் உரிமை
பரவலாக்கப்பட்டது. பிரிட்டிஷ் அரசாட்சியில் இந்தியர்களுக்கும் பிரதிநிதித்துவம்
வழங்கியபோது சமூக ரீதியாக விளிம்பு நிலை மக்களாயிருந்தவர்களின் பிரதிநிதிகளுக்கும்
வாய்ப்பு தர வேண்டும் என்ற கோரிக்கை பாபாசாகேப் அம்பேத்கரால் 
முன் வைக்கப்பட்டு,
பிரிட்டிஷாரால் ஏற்றுக் கொள்ளப்பட்டது. அதன்படி, இந்திய ஆட்சிப் பணியில்
தீண்டாதாரும் இடம் பெற்றனர்.
அரசாட்சியில் பங்குபெறும் இந்தியப் பிரதிநிதிகளைத்
தேர்ந்தெடுப்பதற்கான தேர்தல் முறையைக் கொண்டு வருவதற்காக பிரிட்டிஷார்
“”சவுத்பரோ குழு'’வை அமைத்தனர். இக்குழுவின் முன் தீண்டாதாருக்கான
கோரிக்கை வைத்து பாபாசாகேப் அம்பேத்கர் வாதாடியதன் பயனாக, அவர்களுக்கும் சில
பிரதிநிதித்துவம் வழங்கப்பட்டது.
“”லார்டு சர். ஜான் சைமன்'’ என்பவர் தலைமையில் ஒரு
குழுவை நியமித்தது பிரிட்டிஷ் பேரரசு. இந்தியாவில் தீண்டாத மக்கள் படும் கொடுமை,
அவர்களின் இழிநிலை ஆகியவற்றையெல்லாம் தொகுத்து, இதிலிருந்து விடுபடத் தேவையான
வழிமுறைகளையும் வகுத்து, அதை சைமன் குழுவில் சமர்ப்பித்து தீண்டாத மக்களின்
வாழ்வுரிமைக்காக வாதாடி நின்றார் பாபாசாகேப் அம்பேத்கர். பாபாசாகேபின் கோரிக்கையில்
உள்ள நியாயத்தை உணர்ந்த ஆங்கிலேய அரசு, தீண்டாதாரின் உரிமை குறித்து, வட்டமேஜை
மாநாட்டில் தீர்மானிக்கப்படும் என்று அறிவித்ததோடு, அந்த மாநாட்டில் தீண்டாதாரின்
பிரதிநிதிகளாகப் பங்கேற்க பாபாசாகேப் அம்பேத்கர் மற்றும் தாத்தா ரெட்டைமலை
சீனிவாசன் இருவரையும் அழைத்தது.
1930-இல் லண்டனில் நடைபெற்ற முதலாவது வட்டமேஜை மாநாட்டில்
தீண்டத்தகாத மக்கள் மட்டுமே வாக்களித்து தங்களது பிரதிநிதிகளைத்
தேர்ந்தெடுக்கும் தனித் தொகுதி முறையை நடைமுறைப்படுத்துவது குறித்து ஆவன செய்ய
“லோதியன் கமிட்டி’ அமைக்கப்பட்டது. இதன் மூலம் இந்தியா முழுவதும் குடியிருந்த
தீண்டத்தகாத மக்கள் மாநில வாரியாகக் கண்டறியப்பட்டு, ஒரு பட்டியலுக்குள் கொண்டு
வரப்பட்டனர். அதுவே “ஷெட்யூல்டு காஸ்ட்’ என்ற இனமாக அடையாளப்படுத்தப்பட்டது.
இதுவே 1935-ஆம் ஆண்டு இந்திய அரசாங்க சட்டத்திலும் அதிகாரப்பூர்வமாக அறிவிக்கப்பட்டது.
அன்றைக்கு சென்னை, பம்பாய், வங்காளம், பஞ்சாப், பிகார், ஒரிசா, அசாம், காஷ்மீர்
ஐக்கிய மற்றும் மத்திய என்று 10 மாகாணங்களைக் கொண்டிருந்த இந்திய நாட்டில் 429
சாதியினர் இந்தத் தீண்டத்தகாதார் பட்டியலுக்குள் கொண்டு வரப்பட்டனர்.
இந்தியாவிற்கு 1947-இல் சுதந்திரம் கிடைத்தது. 1950-இல் இந்திய
அரசியல் சட்டம் அமலுக்கு வந்தது. ஆனால், அதற்கு 20 ஆண்டுகளுக்கு முன்னரே அதாவது,
பிரிட்டிஷ் பேரரசு காலத்திலேயே எஸ்.சி./எஸ்.டி. மக்களுக்கான இடஒதுக்கீடு 1932-இல் போடப்பட்ட
பூனா ஒப்பந்தத்தின் மூலம் அதிகாரப்பூர்வமாக நடைமுறைக்கு வந்துவிட்டது என்பது
குறிப்பிடத்தக்க சரித்திரச் செய்தியாகும்.
இந்தியாவில் ஷெட்யூல்டு காஸ்ட் மக்களுக்கு வழங்கப்பட்டு வரும்
இடஒதுக்கீடு என்பது மூன்று வகைப்படும்.
அதில் முதலாவது “தேர்தல் ஒதுக்கீடு’. இதில் வேட்பாளர் மட்டுமே
எஸ்.சி.யாக இருப்பார். ஆனால், வாக்காளர்கள் அனைத்து சாதியினரும்தான். எனவே, பிற
சாதியினரின் வாக்குகளை அதிகமாகப் பெறுபவரே வெற்றியடைய முடியும். எனவே, “தலித்
மக்கள் தங்களுக்குரிய உண்மையான பிரதிநிதியைத் தேர்ந்தெடுக்க முடியாமல் போகிறது
என்பதை இங்கே
குறிப்பிட்டாக வேண்டும்.
இரண்டாவது கல்வி ஒதுக்கீடு. இதன் மூலம் படிப்பறிவு பெற்ற
பட்டதாரிகள் ஷெட்யூல்டு சமூகத்திலும் வரத் தொடங்கினர். இந்தக் கல்வி ஒதுக்கீடு
முறையால் இச்சமூகம் மெல்ல மெல்ல மேலெழும்பி வருகிறது.
மூன்றாவதாக வேலைவாய்ப்பு ஒதுக்கீடு. ஆண்டாண்டுகாலமாய் அடிமைச்
சேவகம் மட்டுமே செய்வதற்குக் கட்டாயப்படுத்தப்பட்டு, கொடுமைக்குள்ளாக்கப்பட்ட
தலித் சமூகம் தலைநிமிர அரசுப் பணி மிகவும் அவசியமாயிற்று. அவர்களுக்கும்,
ஆட்சியதிகாரப் பொறுப்பில் உரிய பங்கு வழங்க வேண்டும் என்ற நியாயமான உணர்வின்
காரணமாகவே, வேலைவாய்ப்பில் இடஒதுக்கீடு கொண்டு வரப்பட்டது. ஆனால், இந்த
இடஒதுக்கீடு சரிவரக் கடைப்பிடிக்கப்படாததால், இவர்களுக்குரிய பல லட்சம்
பணியிடங்கள் இன்னும் காலியாகவே உள்ளன. இதேபோன்ற நிலைதான் பதவி உயர்வு
ஒதுக்கீட்டிலும் நீடித்து வருகிறது.
என்னதான் சட்டம் நன்றாக இருந்தாலும் அதை நடைமுறைப்படுத்துபவர்
நாணயமற்றவராக இருந்துவிட்டால் அந்தச் சட்டத்தால் என்ன பயன்? என்று பாபாசாகேப்
அம்பேத்கர் வினா எழுப்பியதற்கேற்ப, இந்த இடஒதுக்கீடு மத்திய, மாநில அரசுகளால்
முற்றிலும் முழுமையாக அமல்படுத்தப்படவில்லை. இம் மக்களுக்கான அரசுப் பணியிடங்கள்
முழுமையாக நிரப்பப்படவில்லை என்பது ஒருபுறமிருக்க, வழங்கப்பட்டுள்ள இடங்களும்
கடைநிலை ஊழியர்களின் பணிகளாக உள்ளதே தவிர உயர் பதவிகளில் நிலைவாரியாக
ஓரளவுக்குக்கூட நிரப்பப்படவில்லை.
இந்நிலையில் இந்தியாவிலுள்ள பிற்படுத்தப்பட்ட மக்களுக்கும்
இடஒதுக்கீடு வழங்குவதற்கு வகை செய்வதற்காக 1979-இல் நியமிக்கப்பட்ட மண்டல் குழு
தனது அறிக்கையை 1980-இல் சமர்ப்பித்தது. இது பத்தாண்டுகள் கழித்து 1990-இல்
அமல்படுத்தப்பட்டது. இதன்படி பிற்படுத்தப்பட்ட மக்களுக்கு மத்திய அரசுப் பணியிலே
27 விழுக்காடு நடைமுறைக்கு வந்தது. ஆக, இந்தியாவில் சமூகத்தில் ஒடுக்கப்பட்ட
எஸ்.சி./எஸ்.டி. மக்களுக்கும் இடஒதுக்கீடு, ஒடுக்குகின்ற ஆதிக்கவர்க்கமான
பிற்படுத்தப்பட்ட மக்களுக்கும் இடஒதுக்கீடு என்ற நிலை ஏற்பட்டுவிட்டது.
16-11-1992-இல் இந்திரா சஹானி என்பவரால் பிற்படுத்தப்பட்ட
மக்களுக்கான இடஒதுக்கீட்டை எதிர்த்துத் தொடரப்பட்ட வழக்கில் வழங்கப்பட்ட
தீர்ப்பில், எஸ்.சி./எஸ்.டி. ஊழியர்களுக்கு அரசுப் பணி பதவி உயர்வில்
இடஒதுக்கீடு வழங்கக்கூடாது. இதை 5-வது வருடத்திலிருந்து அமல்படுத்த வேண்டும்'’
என்று அந்த வழக்கிற்கு எந்தவிதத்திலும் தொடர்பில்லாத ஒரு பிரச்னையில் தீர்ப்பு
வழங்கியது நீதிமன்றம்.
ஏற்கெனவே எஸ்.சி./எஸ்.டி. இனத்தாருக்கு இடஒதுக்கீடு வழங்குவதில் எவ்வளவு
குளறுபடி செய்ய முடியுமோ, எவ்வளவு தாமதம் செய்ய முடியுமோ அதையெல்லாம் செய்து
கொண்டிருந்த ஆதிக்க சாதி உணர்வு அதிகாரிகளால் இந்த நீதிமன்றத் தீர்ப்பு உடனடியாக
நடைமுறைப்படுத்தப்பட்டது. அதன்படி, அரசுப் பதவி உயர்வில் இடஒதுக்கீடு வழங்குவது
உடனடியாக நிறுத்தப்பட்டது.
ஆதிக்க சாதி உணர்வு அதிகாரிகள் எஸ்.சி./எஸ்.டி. இனத்தார் பதவி உயர்விற்கு தயாராகும் தருவாயில் அவர்கள் மேல் பொய்யான வழக்குகள் தொடருவர். சமீபததி்ய தொழில்நுட்ப கணினி பயன அறிவு,கணினியியல்,கணிப்பொறியியல், தகவல் தொழில்நுட்பம், உயிரித் தொழில்நுட்பம், : நேனோ தொழில்நுட்பம் கணினி உதவிபெற்ற வடிவமைத்தல் கணினி உதவிபெற்ற பொருள்கள் உற்பத்தி செய்தல் முன்னேற்றத்தில் நுழைய தடை செய்து பாரம்பரிய மரபு வழி தொழில்களில் தக்கவைத்து அவர்களை முன்னேர தடைச் செய்தனர், செய்துக்கொண்றிக்கின்றனர்.
அதனால்தான் மீண்டும் பதவி உயர்விலும் இடஒதுக்கீடு வழங்க
வேண்டுமென்று எஸ்.சி/எஸ்.டி மக்கள் குரல் கொடுத்தார்கள். கோரிக்கை வைத்தார்கள். போராட்டம்
நடத்தினார்கள். அதனால் இதற்காக 1995-இல் 16(4ஏ) என்ற 77-வது சட்டத்திருத்த மசோதா
இந்திய நாடாளுமன்றத்தில் தாக்கல் செய்யப்பட்டது.
இதன்படி எஸ்.சி./எஸ்.டி. ஊழியர்களுக்குப் பதவி உயர்வில் மீண்டும்
இடஒதுக்கீடு வழங்க வகை செய்யப்பட்டது. ஆனால், இது நடைமுறைக்கே வரவில்லை.
இதை எதிர்த்து எம். நாகராஜ் என்பவர் நீதிமன்றத்தில் வழக்குத்
தொடுத்தார். இவ்வழக்கை விசாரித்த உச்ச நீதிமன்றம் தனது 19-10-2006-இல் வெளியிட்ட
தீர்ப்பில் கீழ்க்காணும் 3 நிபந்தனைகளை விதித்தது.
1. அரசின் உயர் பதவிகளில் இடம் காலியாக இருக்கிறது என்பதை அரசு
உறுதிப்படுத்த வேண்டும்.
2. இப்பதவிகளில் எஸ்.சி./எஸ்.டி. ஊழியர்களை நியமிக்கும் அளவுக்கு
அவர்கள் பாதிக்கப்பட்ட நிலையில்தான் உள்ளார்கள் என்பதை அரசு ஊர்ஜிதப்படுத்த
வேண்டும்.
3. இப்பதவிகளில் எஸ்.சி./எஸ்.டி. ஊழியர்களை நியமனம் செய்தால்
அரசின் நிர்வாகத் திறன் எந்தவிதத்திலும் பாதிக்கப்படாது என்று அரசு உத்தரவாதம்
அளிக்க வேண்டும்.
இந்த மூன்று நிபந்தனைகளைத் தெளிவாக்கிய பின்னர்தான் பதவி உயர்வில்
எஸ்.சி., எஸ்.டி. ஊழியர்களுக்கு இடஒதுக்கீடு வழங்கலாம் என்று தீர்ப்பு
அளிக்கப்பட்டது.
இந்நிலையில் உத்தரப் பிரதேசத்தில் முதலமைச்சராக பதவியேற்ற பகுஜன்
சமாஜ் கட்சித் தலைவி செல்வி மாயாவதி, மேற்காணும் மசோதாவை மையப்படுத்தி அரசுப் பணி
பதவி உயர்வில் இடஒதுக்கீடு வழங்க உத்தரவிட்டார். இதை எதிர்த்து அலகாபாத் அமர்வு
உயர் நீதிமன்றத்தில் வழக்குத் தொடுத்தார்கள்.
இவ்வழக்கினை விசாரித்த நீதிபதிகள் தல்வீர் பண்டாரி, தீபக் மிஸ்ரா
ஆகியோர் வழங்கிய தீர்ப்பில், தாழ்த்தப்பட்ட வகுப்பு ஊழியர்களுக்குப் பதவி உயர்வில்
இடஒதுக்கீடு வழங்க வலுவான சட்ட ஆதாரமில்லை என்று கூறி உத்தரப் பிரதேச அரசாணையை
28-4-2012 அன்று ரத்து செய்து விட்டனர்.
இதன்பிறகு 4.9.2012-இல் மத்திய அமைச்சரவைக் கூட்டத்தில்
விவாதித்து, பதவி உயர்வில் இட ஒதுக்கீடு வழங்குவதற்கான மசோதாவை நாடாளுமன்றத்தின்
இரு அவைகளிலும் தாக்கல் செய்து ஒப்புதல் பெறுவது என்று தீர்மானிக்கப்பட்டது. இந்த
117-வது சட்டத்திருத்த மசோதா மூலம் எஸ்.சி./எஸ்.டி. ஊழியர்களுக்குப் பதவி
உயர்வில் இடஒதுக்கீடு வழங்க எந்தவித நிபந்தனையையும் பின்பற்ற வேண்டிய தேவையில்லை
என்று சட்டப் பாதுகாப்பு செய்யப்பட்டுள்ளது அவ்வளவே. அதாவது ஏற்கெனவே இருந்த
உரிமை, பறிக்கப்பட்ட உரிமை திரும்பத் தர வழி வகுக்கப்பட்டுள்ளது.
மத்திய அரசின் செயலாளர் அந்தஸ்தில் எஸ்.சி. ஒருவர்கூட இல்லை.
கூடுதல் செயலாளர்களில் ஓரிருவரே உள்ளனர். நூற்றுக்கும் மேற்பட்ட துறைவாரியான
செயலாளர்களில் ஐந்தாறு எஸ்.சி. மட்டுமே உள்ளனர். மாநில தலைமைச் செயலாளர்கள் யாருமே
இல்லை. உச்ச நீதிமன்றத்தில் எஸ்.சி. நீதிபதி இல்லை. உயர் நீதிமன்ற நீதிபதிகளில்
ஓரிருவர் மட்டுமே உள்ளனர். பிற அரசு நிறுவனங்களிலும் உயர் அதிகாரிகளாக எஸ்.சி.
இனத்தவர் இல்லை என்கிற நிலை, பட்டியல் இனத்தவர்கள் வேண்டுமென்றே
புறக்கணிக்கப்படுகிறார்கள் என்பதைத்தானே காட்டுகிறது?
பதவி உயர்விலும் இடஒதுக்கீடு என்பதை பிற்படுத்தப்பட்டவர்களுக்கும்,
இஸ்லாமியர்களுக்கும்கூட நடைமுறைப்படுத்த வேண்டும் என்று முலாயம்சிங்
கருத்தறிவிக்கிறார். அதை தி.மு.க. தலைவர் கருணாநிதி ஆதரித்து அறிக்கை விடுகிறார்.
அப்படியானால், பதவி உயர்வில் எஸ்.சி.க்கு இடஒதுக்கீடு வழங்கினால் அரசு
நிர்வாகத்தில் திறமை போய்விடும் என்கிறார்களே, இடஒதுக்கீடு
பிற்படுத்தப்பட்டவர்களுக்கும் வழங்கினால் மட்டும் திறமை போய்விடாதா? இதென்ன
பித்தலாட்டமான வாதம்?
அரசுப் பணியில் பதவி உயர்வு என்பது வெறும் மூப்பு வரிசை
(சீனியாரிட்டி) அடிப்படையில்தான் வழங்கப்படுகிறது. அப்படியானால்… 100
அலுவலர்களில் 22 பேர் எஸ்.சி. என்றால், இதில் கண்காணிப்பாளராகப் பதவி உயர்வு
பெறும் 50 பேரில் 11 பேர் எஸ்.சி. என்று நியமனம் பெறுவதுதானே நடைமுறை நியாயம்?
÷இன்றைய
மாணவர்களில் எஸ்.சி./எஸ்.டி. மாணவர்கள் எடுக்கும் உச்சகட்ட மதிப்பெண்களுக்கும் பிற
ஜாதி மாணவர்கள் எடுக்கும் உச்சகட்ட மதிப்பெண்களுக்கும் இடையிலுள்ள வேறுபாடு வெறும்
அரை மதிப்பெண், ஒரு மதிப்பெண் என்ற அளவில்தான் உள்ளது என்கின்றபோது, எஸ்.சி./எஸ்.டி.
மக்களின் திறமைக்கு என்ன குறைச்சல் என்ற கேள்விக்கு எவரால் பதில் கூற முடியும்?
மட்டும் அது கூடாது என்கின்ற வாதம், இம்மக்களை அதிகாரப் பதவியில் அமர்த்தாமல்
அடிமட்ட வேலைகளிலேயே நிறுத்திக் கொள்ளும் வஞ்சகத்தனம்தானே தவிர வேறில்லையே?
÷இப்போது
தாக்கல் செய்யப்பட்டுவரும் மசோதா, பதவி உயர்வில் எஸ்.சி./எஸ்.டி. க்கு இடஒதுக்கீடு வழங்க
வகை செய்யும் மசோதா என்றே பலரும் புரிந்து கொண்டுள்ளார்கள். அப்படியே பேசியும்
வருகிறார்கள். அது தவறு. பதவி உயர்வில் இடஒதுக்கீடு வழங்க வேண்டுமென்று 1995-ஆம் ஆண்டே
மசோதா தாக்கல் செய்யப்பட்டு நிறைவேற்றப்பட்டுவிட்டது. ஏற்கெனவே வழங்கப்பட்டுள்ள
பதவி உயர்வில் இடஒதுக்கீடு என்ற சட்டத்தில் சரியானபடி வாக்கிய அமைப்பு இல்லை
என்பதால், அதை விதிமுறைப்படி திருத்தம் செய்வதற்காகக் கொண்டு வரப்படும் ஒரு துணை
மசோதா அவ்வளவே!
÷நாடாளுமன்றம்
மறு தேதி குறிப்பிடாமல் ஒத்தி வைக்கப்பட்டுள்ள நிலையில், இனி ஒடுக்கப்பட்ட
மக்களின்
உன்னதத் தலைவர் பாபா சாகேப் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி அவர்களின்
கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற அபிவிருத்திக்காக எல்லா
கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ் பார்டி)க்கு நேரம், திறமை,
நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி
ஏற்போம்.
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
இந்த வரலாற்றுப் புகழ்பெற்ற மாநாட்டில் முதன்மை வழக்கெழு வினா ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான பழங்குடிகள்(SC/ST) பதவியுயர்வு தனி ஒதுக்கீடு மசோதா-2012 (Bill on
Reservation in Promotions for SC/STs -2012) இருக்கும். நீங்கள் அறிவீர் பஹுஜன் ஸமாஜ் பார்டி (BSP) ஒப்புயர்வற்றவரின் ஒண்டி போராட்டத்தால் இராஜ்யஸபையில் இந்த மசோதா வெற்றி அடைந்ததை. ஆனால்
காங்கிரஸ், பி.ஜெ.பி மற்றும் எஸ்.பி மறைமுக நோக்கத்துடன் ஒன்று சேர்தல்
விளைவாக கொழுக்க வைக்கப்பட்டது. ஏற்கெனவே பஹென்ஜி பிரத்தியேகமான
கூட்டத்தொடர் நாடாளுமன்ற அவைகூட்ட அழைப்புவிட மாண்புமிகு
குடியரசுத்தலைவரிடம் மேல் முறையீடு விடுத்துள்ளார். தென் மாநில மாநாட்டில் நம்முடைய தேசீய தலைவரின் இந்த உரிமைக்கோரிக்கை இம்மியும் மாறுபடா திண்மை ஒப்புவகையாகும்.
உடனுடனாக
மேலேகண்ட உரிமைக்கோரிக்கையுடன், பஹென்ஜி, ஐக்கிய முற்போக்காளர் ஒப்பந்த
(UPA) அரசின் மக்கள்-விரோதமான மற்றும் பணக்காரர் சாதகமான கோட்பாடுகளும்,
டீசல் விதிகளைவு, நேரடி ரொக்கப்பணம் மாற்றம், இரயில் கட்டண உயர்வு மற்றும் அவசியமான பொருள்கள்
விலை உயர்வு குறித்து சொற்பொழிவாற்றுவார்.
நம்முடைய தேசீய தலைவர்,
ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான
பழங்குடிகள் (SC/ST) மற்றும் கர்நாடகம், தமிழ் நாடு மற்றும் வேறு
மாநிலங்களில் வெவ்வேறான நலிந்த பிரிவு எதிரான கொடுமைகளை கட்டுப்படுத்தத்
தவறிப் போன அரசாங்கங்களுக்கு எதிராக கூடுதலாக கட்சி பணியாட்களை புது
முயற்சி போராட்டத்தில் இறங்க கட்டளையிட்டுவார்.
இரண்டு
இலட்சத்திற்கும் மேலான தொண்டர்கள் இம்மாநாட்டில் பங்கேர்பரென
எதிர்பார்க்கபடுகிறது. ஏற்கெனவே கட்சி தொண்டர்கள் முன்னேற்பாடாக அபார
உற்சாக ஊக்கத்தோடு ஈடுபாடு கொள்ளப்பட்டுள்ளனர். பஹுஜன் ஸமாஜ் பார்டி
(BSP) வரவிருக்கும் கர்நாடக சட்டசபை தேர்தலில் சமநிலை சக்தியாக மேலெழும்
சாத்தியம் உள்ளது.
ஜெய்பீம்!
. அண்ணல் அம்பேத்கர் இயற்றிய இந்திய அரசியல் சட்டத்தில் அனைவருக்கும்
கல்வி மற்றும் அனைவருக்கும் வேலை வாய்ப்பு அடிப்படை உரிமையக்கபட்டுள்ளது ,
நமது இரட்சகர் பிறந்த நாளில் உறுதி எடுப்போம் குடி இறுக்க வீடில்லா
அனைவருக்கும் 550 ச அ குறைவில்லா வீடு என்பதையும் அடிப்படை உரிமையாக்க
பாடுபட உறுதி எடுப்போம்.
2 . SC/ST நலனுக்கு எதிராக செயல்படும் திராவிட மற்றும் பிற அரசியல் கட்சியில் சுய லாபத்திற்காக இருப்பதை விட்டொழிப்போம்.
3
. மதிய மாநில பொது துறையில் இயங்கும் SC/ST நலசங்கங்கள், தங்களுடைய சம்பள
உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து மட்டுமே கவனம் செலுத்தாமல்
அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி 
VOICE OF SARVAJAN
And what, bhikkhus, is jāti? For the various beings in
the various classes of beings, jāti, the birth, the descent [into the
womb], the arising [in the world], the appearance, the apparition of the
khandhas, the acquisition of the āyatanas. This, bhikkhus, is called
jāti.
Socio-Economic Conditions of SCs and STs in PRABUDDHA BHARATH
This Country has completed two generations (60 years) as an independent nation in
the year 2007. Now one can evaluate the performance of this country in terms of
improvement in socio-economic conditions and quality of life of SCs and
STs under the leadership of upper Manuvadi Jaathi 1st(brahmin), 2nd(Kshtriya), 3rd(baniya) athmas , who are ruling this
country after independence. They had governed this country under the
modern Constitution which preaches liberty, equality,
fraternity and justice in the fields of social, economic and political.
Before entering into these domains it is better to under the population
profile of this country. The socio-economic conditions of SCs and STs is dealt
in three sections.
Section- I
Distribution of Population in the Manuvadi Social Order
Distribution of population in the Manuvadi social order analyses the
dissection of population based on different social groups to
understand their de-facto socio-economic status in the society.
The Manuvadi social order involves the Manuvadi social order and the
societies of other Religious Minorities. The distribution of population
based on the jaathi system of the Manuvadi social order is as follows:
According to 2001 census based on religion, 80.5 percent of the people
are Manuvadis, followed by 13.5 percent Muslims and other social groups
including Christians, Sikhs, Buddhists, Zoroastrians etc. constitute
around 6 percent of the population. Among the Manuvadi, 43 percent
of people belong to the OBCs, followed by 26 percent of upper Jaathi Manuvadis
which includes 11percent upper Jaathi Shudras, 22 percent are SCs
and 9 percent are STs (which the Manuvadi Jaathis believe that they have
no athmas so that they can do whatever they wished to do where as
Buddha never believed in any athma. he said all are equal)
As far as other religions such as
Muslims, Sikhs, Christians and Buddhists are concerned, they are formed
from the converts from different jaathis. Therefore jaathi is the
foundation of all religions here. If all jaathis and religions are
merged together, the population of this country based on social groups would
constitute 41 percent of OBCs, 30.5 percent of upper jaathi Manuvadis who
include upper jaathi Shudras, 20 percent of SCs and 8.5 percent of STs.
This is how the jaathi based distribution of population has taken place
in this country.
The Manuvadi
social order (80.5% population of India) consists of brahmins,
kshatriyas, vaishyas, shudras (OBCs) and Ati-Shudras (SCs and STs).
There are 3.5percent of brahmins, 5.5percent of kshatriyas and 6percent
of vaishyas (Baniyas) in the country. Out of the total population, these
people constitute 15 percent and have been the upper jaathi
minority Manuvadis. These people have been foreigners and
have absolute social status and economic power in this society.
Contrary to this, the indigenous people being 85percent of total
population have been the majority. They are shudras (OBCs),
Ati-Shudras (SCs/ STs) and Religious Minorities (RMs). The RMs includes
Muslims, Christians, Sikhs, and Buddhists etc. Among these RM’s’, Most
Backward jaathis and SC/ST Muslims, SC/ST Christians, SC/ST Sikhs and
Buddhists are the most backward in their socio-economic conditions.
These people have the least social status and economic power in the Manuvadi social order.
The shudras comprise around 54 percent
of the Manuvadi
population. Among the shudras, about 11 percent are upper jaathi
Shudras and remaining 43percent constitute the Most Backward jaathis
(MBCs). They are below the upper jaathi Manuvadi people in social
status and economic power.
The Religious Minorities
constitute around 20percent of the population. The Religious
Minorities comprise of 15percent of Muslims, 2.5percent of Christians,
2.5percent of Sikhs and they are below the shudras in social status and
economic power. The SCs and STs, who are 20percent and 10percent
respectively, in the total population of this country, have been untouchables. All together their population is 30percent of
the Manuvadi population. They have been the lower jaathis in the Manuvadi
social order. These people do not have any social status in the Manuvadi
social order and economically they have been absolutely poor and
disempowered.
The population has been distributed in the
Manuvadi social order as shown in the below pyramid. Even though the
Religious Minorities have remained outside the jaathi system of the Manuvadi
social order, their social status and economic power have been put in
the middle of the pyramid in the Manuvadi social order. Even the Rajinder
Sachar Committee report has identified the deprivation based on jaathi
among Muslims. Among Muslims ‘Ashrafs’ are converts from upper jaathi Manuvadis, ‘Ajlafs’ are from OBC’s and ‘Arzals’ are from SC’s. According to
that study report, ‘arzal’ Muslims are the worst sufferers of social
deprivation as they are converts from SC’s (Neena Vyas, 2006). The
Rajinder Sachar Committee report has noted that “In fact, by and large,
Muslims rank somewhat above the SC’s and ST’s but below OBC’s and upper
caste Hindus in almost all indicators considered” (Vidya Subrahmanian,
2006).
Manuvadi Social Order and Her population
Upper jaathi Manuvadis 15%
OBCs
(Shudras) 36%
Religious Minorities 20%
STs
9%
SCs 20%
Manuvadi Social Order
Even the Chairperson of the National Commission for Enterprises in
the Unorganised Sector (Arjun Sengupta) in his research Report has
collected the opinions of the Manuvadis regarding their identity and has
concluded that the Manuvadi society has strong jaathi foundations. As noted
by Arjun Sengupta “so far they did not have a voice but certainly a
strong individual identity based primarily on their religion or jaathi”
(Arjun Sengupta, 2007).
The followers of Islam and Christianity
were originally indigenous people of this country. Today’s Muslims converted to
Islam religion 800 years ago due to the unbearable inequality,
persecution and atrocities perpetrated on SC’s, ST’s and OBC’s by the
upper jaathi Manuvadis.
In the case of Christians, the people of the lower jathi embraced
Christianity, when the Britishers came to this country and even
today people from SC’s and ST’s are converting to Christianity because
of the same reason. The Manuvadi religion is based on the principles of
inequality, rated jaathi system, jaathi based discrimination and jaathi
based professions and practice of untouchability. Unfortunately, today,
in this country, the Islam and Christianity also practice the jaathi system. The Manuvadi unequal principles have penetrated into these two religions as
well. This is evident from the formation of ‘SC/ST Muslims’ and ‘SC/ST
Christians’ in these religions. In Islam, Arzals are converts from
untouchables (SCs), Ajlafs are converts from OBC’s and Ashrafs are
converts from the upper jaathi Manuvadis. In Islam, SC/ST converts have
remained backward and are constituted as SC/ST Muslims. They are
Khatiks, Mehters, Bhangis, Halakhors, Mochis, Mukris and Garudis
(Rajinder Sachar, 2006). In Christianity, again SC/ST converts have
remained backward and have become SC/ST Christians.
Genetic profile of Indians
Currently, brahmins, kshtriyas and vaishyas have been the upper jaathi
manuvadis and are actually the foreigners who came from central Asia
and
they are the minority people. The majority people of PRABUDDHA BHARATH
are shudras,
SCs, STs and Religious Minorities who are the indigenous people together
comprise 85percent of jaathi manuvadis population and are the lower jaathi majority people. The 15percent upper jaathi minority people are
foreigners and have their roots from central Asia, and the evidences are
available in the fields of Archeology, Anthropology, Linguistics and
history. Besides this, the scientists of genetics have also confirmed
this.
Balasubramanian. D (2003) in his article has examined
the findings of the DNA analysis of
the PRABUDDHA BHARATH’s population by Prof. Partha Mujumder and
colleagues of
Kolkatta in their study on the origin and ethnicity of the people,
published in the journal, ‘Genome Research’ of the October 2000
issue. This has given an authoritative Genomic view of ethnic PRABUDDHA
BHARATH. The
Dravidian (DR) tribal were widespread throughout before the
arrival of the Indo-European (IE) nomads. This conclusion is consistent
with historical and linguistic inferences (Thapar, Renfrew). The latter
suggests that when the rated jaathi system was formed after the arrival
of the IE speakers about 3500ybp, many indigenous DR people embraced
(freely or forced) the jaathi system. As the IE speakers advanced into
the Gangetic plain, many of the DR tribes retreated to the Southern
parts of PRABUDDHA BHARATH to avoid dominance. According to their findings the
central Asian populations have contributed to the genetic profiles of
upper jaathis, more so in the north of PRABUDDHA BHARATH than in the south. They are
also genetically closer to the upper jaathis than to the middle and lower jaathi population of PRABUDDHA BHARATH. The same conclusion is reached by the
earlier DNA analysis of Andhra University Scientists B. B. Rao, M.
Naidu, B. V. R. Prasad and others.
In the rated
social jaathi pyramid, one finds a descending scale of (worthiness)
respect and dignity (status) as one goes towards the lower jaathis. That
means there is a descending order from brahmins who have been placed at
the summit down to the untouchables who are at the bottom of the pyramid
and have no (even minimum) social status and opportunities. In other
words in this social order one can see the ascending order of
empowerment of privileges, opportunities, power, respect and dignity and
a descending order of deprivation of power, privileges, opportunities
and only contempt and disrespect towards the lower castes. This Manuvadi
Social Order is an unequal rated jaathi system. It has discrimination as
high and low, which leads to acute exploitation. This jaathi system has
separated the people into exclusive communities and made no
communications and relations among these jaathis. In this unequal
social order the upper jaathi manuvadi minority people are getting
advantages in all fields of life whereas the lower jaathi majority people
are reeling under from all sorts of disadvantages and disabilities.
Besides this, the alien upper jaathi manuvadi people have become the ruling
class, while the indigenous lower jaathi majority
people have become the
servile class. Thus even though the Constitution instructs to the
government to establish the social democracy in the country the present
ruling jaathi has not materialized this goal. Instead of this they are
continuing the tyranny on SCs and STs through their social
intolerance, social boycott and practice of untouchability.
Social Intolerance and Atrocities
Social intolerance is the consequence of social inequality. When the
lower jaathi people claim their rights for equality and liberty, the
upper jaathi manuvadi people commit atrocities against these lower jaathi
people. They make not only physical assault on these people but also
impose social and economic boycott to make them fall in line according
to their set of mind and rules. This is because, when the lower jaathi
people claim equality with upper jaathi manuvadi, this not only hurts their
feelings of superiority but also damages their socio-economic
privileges. Hence they impose social and economic boycott and commit
atrocities against SC’s, ST’s and MBCs. This is what is called social
intolerance. The social boycott includes economic boycott. The upper jaathi people not only prohibit social association and gathering but also
prohibit engaging lower jaathi people for work.
Subsequently as
these people are wage earners and they cannot bear the burden of social
boycott, which snatches away their very livelihood. So that, they are
forced to surrender to the upper jaathi dictates in the villages.
Estimates of Atrocities on SC/STs
Numerous
atrocities which are unaccountable are committed on SC/STs on a daily
basis. Some massacres and atrocities have been committed along
with the support of the state organs e.g. State police commit atrocities
against SC/STs and the government is insensitive even to these kinds of
extreme atrocities. An animal (Cow) has more value than the lives of
SC/STs. According to the Chairman of SCs/STs Commission of Karnataka,
Nehru Olekar (2008) “Even animals are treated well by people these days,
However, SC/STs were treated inhumanly and it is miserable to see them
distanced from the mainstream”. Further, he said that untouchability
continued to be practiced rampantly in many places of Karnataka.
According to the report of the National Commission for SC’s and ST’s
1997-98, New Delhi, between 1995 and 1997, 1617 SC/STs were killed in
jaathi related incidents and 90925 were assaulted.
According to
Hudagi more than 42,000 SC/STs were massacred after Independence, but
only a negligible percentage of cases ended up convicting the accused.
Further he has said that the conviction rate in cases relating to the
atrocities on SC/STs was abysmally low. Since Independence out of 3.60
lakh atrocities cases registered in the country, only 4600 cases
constituting 1.27 percent cases ended up in conviction (Special
Correspondent, 2006). While analysing the efficacy of the SCs/STs
(Prevention of Atrocities) Act of 1989, “only
one percent of the 1.43 lakh cases registered under the Act resulted in
conviction every year. This was in contrast to 40 percent conviction in
cases registered under the Indian Penal Code”.Criticised
the police and the judiciary for “jaathivadi bias” while dealing with
crimes against the SC/STs. The police unilaterally disposed of the 50
percent of the 30,000 cases relating to crime against the SC/STs without
any trial in the year 2000, while one of the judges had asked how the
“jaathivadi bias” in an upper jaathi man involved in the rape of a SC
woman could be proved (Special Reporter, 2009). This judge, while
delivering a judgment relating to the rape on a SC woman states that
an upper jaathi man cannot rape a SC woman. This is how the jaathivadi
bias runs in the judiciary. According to the National Crime
Records Bureau’s records for the period 1995-2007, under the SCs/STs
(Prevention of Atrocities) Act of 1989, the police registered 441424
crimes committed on SCs and STs, but the field survey estimates suggest
that the recorded figure is about one-third of the actual figure
(Sivaramakrishnan Aravind, 2010).
The conviction rate in jaathi
atrocity cases committed against SC’s in 2007 was 50.7percent in Uttar
Pradesh, 47.3percent in Rajasthan, and 39.9percent in Madhya Pradesh.
The lowest conviction rate was in Maharashtra with 2.9percent and
Karnataka with 3.2percent for the same year (Rahi Gaikwad, 2010). This
reveals how, the Manu Code is ruling this country even today where even
the administration is hostile to the SC/STs, the administrative setup
which is supposed to be impartial in implementing the provisions of the
Constitution. Thus, the upper jaathi manuvadi and shudras have
been the foot soldiers in implementing Manu Code on lower jaathi people
violating the Constitution.
Causes for Social Intolerance
The following are some of the causes for social intolerance of the upper jaathi manuvadi to commit atrocities on SC/STs.
1. Attempts to enter jaathi manuvadi temples
2. Attempt to take water from the common well or tap
3. Trying to get educational facilities
4. Sitting on a cot or chair in the presence of an upper jaathi manuvadi person
5. Trying to get a cremation ground for burial of their dead
6. Refusing to lift or remove dead animals from the common streets
7. Taking out a marriage procession through main streets of the village
8. Refusing to serve the upper jaathi manuvadi
9. Demanding Government land for cultivation and for due wages
10. Walking in the common streets where the upper jaathi manuvadi live, wearing sandals
11. For daring to play cricket better than the upper jaathi manuvadi children
12. Inter jaathi marriages
13. Religious conversion to other religions
If the untouchables violate the rules framed by the upper jaathi manuvadi,
it would cost them their life, body limbs and their little properties.
The government is insensitive to these atrocities. If SC/STs approach
the police to register complaints’ they refuse to register the First
Information Report and no charge sheet will be prepared (Staff Reporter,
2006). Even in government programs like Integrated Child Development
Scheme, jaathi based discrimination is practised.
As
reported in
The Week, dated February 03, 2008, the following are the atrocities
committed on SC/STs in the every day’s life at present:
Twenty-seven atrocities have been committed against SC/STs every day.
Thirteen SC/STs are murdered every week. Five homes and possessions of
SC/STs are burnt every week, At least three SC/ST women are raped every
day and at least eleven SC/STs are beaten up every day. But as only five
percent of such cases are reported, the actual figures could be much
higher. SC/STs are denied access to water sources in 48.4percent
villages. Public health workers refuse to visit SC/STs homes in
33percent villages. SC/STs are barred from entering police stations in
27.6percent villages. SC/ST children are made to sit separately while
eating in 37.8percent Government schools. Mail is not delivered to SC/ST
homes in 23.5percent villages (The Week, 03-02-2008, P-8 & 9).
Section -II
Economic Democracy in this country
Economic
inequality refers to the skewed distribution of economic resources
among the different economic classes and among the different social
groups in a country. Economic democracy indicates that the equal
distribution of economic resources and opportunities among all the
people in any economy. The articles 38 and 39 of the Constitution
give direction to establish economic democracy. Neither economic classes nor social groups have been given much
importance in the distribution of economic resources. To measure the
economic inequality ownership of assets, income earnings and employment
profile can be considered. The ownership of economic resources in the
three sectors of the economy is as follows.
I Primary Sector or Agriculture and Allied Activities
The important economic activities of the primary sector are
agriculture, forestry, animal husbandry and fishery. This sector has
provided livelihood to the 65percent of the population and
contributes about 15percent of income to the Gross Domestic Product
(GDP). The most important source of assets, employment and income in
this sector is land. Now let us examine the ownership of agricultural
land in this sector. According to a report of the Ministry of Rural
Development of 1994-95, the ownership of agricultural land, the assets
of the rural is as follows.
Table 1: Distribution of Agricultural Land in India during 1993
Farmers Percentage of Farmers Percentage of ownership of Assets
Big and medium farmers 24 71
Small and Marginal Farmers 43 29
Landless Farmers 33 00
Total 100 100
According
to the statistics of table1, 24 percent of big and medium farmers
possess 71percent of agricultural land in the country and are the upper jaathi manuvadis in the jaathi manuvadi social order. 43 percent of small and marginal
farmers who own only 29 percent of land of the nation are lower jaathi
majority people. They have only 1to 4 acres of land holdings. The land
owned by SC’s and ST’s have been unsuitable for cultivation as they are
barren land, rocky land and marshy land. The remaining 33 percent of
farmers do not have any land and they belong to the lower jaathi farmers
working as landless labourers. According to one estimate, between
75percent and 80percent of all agricultural labourers belong to the SCs’
(Dutt Ruddar and K. P. M. Sundaram, 2007). Hence they are living as
agricultural labourers and bonded labourers in the lands of the upper
jaathi manuvadis landlords. Thus the SCs/STs/OBCs/Muslims, the indigenous
people of this country lead a life of utter dependency without having
any land ownership and even they do not get minimum wages for their work
to fulfil their basic needs.
II. Secondary Sector or Industrial Sector.
The important economic activities of this sector are mining,
manufacturing, electricity, gas, water supply, construction etc. In this
sector, the assets are completely owned by the upper jaathi manuvadis.
However the lower jaathi majority people work here as industrial
labourers, casual workers, security guards and menial jobs in the mines,
industries and other plants of upper jaathi manuvadis. Let us examine some
economic activities in these sectors.
Manufacturing: In this
sector the property, employment and income is owned by the upper jaathi manuvadis ruling jaathis. The upper jaathi manuvadi people have the ownership of
large, medium and small-scale industry and indigenous lower jaathi
majority people are managing small, cottage and handicraft industries.
As they lack assets, they run enterprises, which require less capital
and earn less income. But the upper jaathi manuvadis, who are the owners of assets, invest more and earn more and more income and assets
through establishing capital intensive and less employment generating
large and medium scale industries. In the list of 20 big industrial
houses none is represented by the SCs and STs.
Narayanmurty
of Infosys, Adi Godrej, Ruia brothers of Essar groups, Kiran Majumdar
Shaw of Biotechnology, Indu Jain of Bennett, Coleman & Co, Shobhana
Bhartia of the Hindustan Times, Ms. Savitri Jindal of O.P. Jindal group,
Anu Aga of Thermax group, also belong to the upper jaathi manuvadis.
According to the Forbe’s list of 100 richest of this country for 2009, 52
persons are billionaires. The collective asset of these 100 richest
persons is $276 billion equivalent to nearly Rs.13 lakh crores, which is
almost one-fourth of the GDP. The Chinese counter parts have
total net worth of $176 billion which is $100 billion less than our
richest people (The Hindu, 20-11-2009, P. 20). Out of the 10 richest 9 belong to Vaishya jaathi and one belongs other and none
from the SCs and STs. All these billionaires belong to the
upper jaathi manuvadis.
Further Santhosh Goel’s study in
1979-80 reveals the jaathi wise distribution of higher postings in
private industries is as follows.
Table 2: jaathiwise Employment in Private Industries in Percentage
Total higher posts Caste Recognized Brahmins Kshatriyas Vaishyas Shudras
3129 2082 41.2 18.5 17.9 4.2
Sources: Gail Omvedt, Reservation in the Corporate Sector II,
From
the above table 2, it is clear that more than 80 percent of the higher
posts are held by 15 percent of upper jaathi manuvadis, who are
brahmins, kshatriyas and vaishyas and only 4.2 percent of higher posts
are held by shudras who constitute around 40 percent of the population.
The
30 percent of population belonging to SCs and STs do not have any share
in higher posts of the private industries. This situation is
continued even today which is confirmed by the study conducted by the
Sukhdev Thorat, former Chairman of the University Grants Commission.
This is because ownership of assets creates employment but the
indigenous people such as OBCs, SCs, STs and Muslims don’t have meager
or no assets and recruitments are made on jaathi lines. Hence they do
not
have their representation in the higher postings of private industries.
In this sector, they may be workers and security guards and other
fourth class employees. Thus, it is clear from the data that the lower
jaathi majority people lead a dependent life in this sector too.
This
secondary sector provides assets, employment and income to 13 percent
of total population and contributes about 28percent to the
national GDP. But due to jaathi-based distribution of assets, employment
and income, the lower jaathi majority people neither have ownership of
assets nor higher posts. Hence they are working as industrial workers,
security guards and in other menial jobs of the upper jaathi manuvadi’s
industries for low wages.
III. Service Sector or Tertiary Sector.
The economic activities of this sector can be divided into two parts. 1. Private services and 2. Public services.
Private
Services: The private services come under this sector are trade,
commerce, transport and communication, hotel and restaurant, tourism,
finance, insurance, share market, film industry, advertisement, sports,
education, health, legal services, mass media, Government contracts and
services in non-Governmental organisations etc.
A social profile
of more than 300 senior journalists in 37 Hindi and English newspapers
and television channels in the national capital has found that out of
315 top senior journalists who are the decision makers in the Hindi and
English newspapers and TV channels, 71percent are the upper jaathi manuvadi
men who form 8percent of the country’s population. If men and women of
the upper jaathi manuvadis are taken together, their share in the media is
85percent. These upper jaathi manuvadis account for 16percent of the
population. Among them brahmins alone enjoy 49percent in the national
media. In contrast OBC’s share 4percent whose population is 40percent of
the national population. Muslims constitute around 15percent of the
population but their share is 3percent in the national media.
Conspicuously, the representation of SC’s and ST’s is zero in the
national media. Not even one of the 315 key decision makers belonged to
the SC’s and ST’s whose population is 20percent and 10percent
respectively in the national population.
This indicates that the upper jaathi manuvadis are controlling the entire
media which is the fourth estate of the government.
In the legal
services no leading advocates are found among SCs and STs. Out of 31
judges in the Supreme Court no one from these communities. Out
of about 620 judges in the High Courts only 20 judges belong to
these communities. In all other service sector activities SCs and STs
are appointed to menial jobs such as scavengers, workers, security
guards, drivers etc with few exceptions. Thus assets, employment and
income of the service sectors are also in the hands of the upper jaathi manuvadi people. Hence, the SCs and STs lead a life engaged in the menial
services in these sectors.
The emerging sectors of the economy
such as aviation, hospitality, animation, journalism, designing,
entertainment, retail sectors etc. would require more number of work
forces. The upper jaathi manuvadi have prepared themselves to take up jobs
in these sectors as the jobs in these sectors demand education, training
and skills while the lower jaathi majority people would not be able to
get employment in these sectors as they were not allowed to have required skills.
Public Services or Government Services
The
governments are established at different levels such as central
government, state governments, quasi-governments and local bodies. To
run the government, it engages its citizens to its various departments
such as defense, police, public works, education and health departments,
public sector undertakings etc. The following table 2.7 provides data
about the employment in the public sector by different organisations
Table 3: Employment in the Public Sector by Organisation
Organisation Employment in lakh persons
1991 2008
Central government 34.10 27.39
State governments 71.12 71.71
Quasi-governments 62.22 57.96
Local bodies 23.13 19.68
Total 190.57 176.74
Source: GOI: Economic Survey, 2010-11, Table A-52.
The
table 3 highlights that the public sector employs 176.74 lakh persons
during 2008, which constitutes 4percent in the total employment. Of
this, central government has provided employment to 27.39 lakh persons,
state governments employed 71.12 lakh persons, quasi-governments offered
employment to 57.96 lakh persons and local bodies provided employment
to 19.68 lakh persons in the same period. On the whole, the government
sector employees 176.74 lakh persons.
The upper caste Hindus
have enjoyed the majority of employment in the government services.
However due to the reservation policy maintained as per the
Constitution in this field a small number of lower jaathi people get
employment and lead a respectable life by earning enough income. Though,
according to the Constitutional provisions, 22.5 percent of government
jobs are reserved for SCs and STs among the lower jaathi majority
people,
as per the National Commission for SCs and STs Report, only 12 percent
of reserved jobs have been filled. (Hanumnthappa H, 2001). Similarly,
over the last fifteen years of the implementation of reservation for the
OBC’s only 5percent has been filled out of 27percent of jobs reserved
for them. According to a Home Ministry survey, the OBC representation
was 4.7percent in A group jobs, it was a mere 2.3percent in B category
and 5.9percent in C class (Neena Vyas, 2008A). Thus, as on 1st January,
2005, the quota positions filled in central government services was
12percent for SC’s and ST’s and 4-5percent for OBC’s (Neena Vyas 2008B).
The Muslims’ representation may be around 3percent in the government
services.
On the whole, 20 percent of representation in
government employment has been given to the lower jaathi majority people,
that too, in the lower grade jobs but their population constitutes
around 85percent of the total population of this country, the rest, which is of
80 percent of the government jobs are enjoyed by the upper jaathi manuvadis
whose population is just 15percent. The lower jaathi majority people who
get employment in government services are able to lead a respectable
and decent life because they get a regular fixed monthly income.
Along
with this government organized sector, the private organized sector has
provided employment to the 98.38 lakh persons which constitutes about
2percent of the total employment in the economy here there is no
reservation policy hence SCs and STs representation is negligible.. The
remaining 94percent constitutes as unorganized sector employment where
there is no labour policy and no social security measures. Thus, the
private sector agriculture, industry and services generate more than 94
percent of employment of the nation. But all the jobs of these sectors
are in the hands of the upper jaathi manuvadis. As almost all the lower
jaathi majority people are working in the unorganised sector, they are
leading their life, depending on the upper jaathi manuvadis for their
livelihood. This is because the reservation policy does not apply to the
private sectors. The reservation policy applies only to 4percent jobs
of public organised sector. Even in this sector only 20percent of jobs
are given to the lower caste majority people while 80percent of jobs are
grabbed by the upper caste Hindus. Hence the owners of assets in these
sectors have been the upper caste Hindus. In the total employment of the
nation only 4.38 percent of employment is created by the government
services. Due to this only 2 percent of lower caste majority people who
get employment in government sector lead a dignified life in society.
However 98 percent of the lower caste majority people working in the
private sector are leading a life of dependence and are exploited by the
upper caste Hindus.
Fig.2: Indian Social and Economic Inequalities
Economic order
15percent 85percent
85percent 15percent
Social order
In this diagram, one pyramid shows the jaathi manuvadi social order (jaathi
system) and another inverse pyramid which represents the economy.
These two pyramids look like a parallelogram indicating 15 percent of
upper jaathi manuvadi people own 85 percent of assets and income in this country.
Conversely 85 percent of lower jaathi majority people own only 15 percent
of assets and income. In this hierarchical social order, assets and
income have been distributed in an ascending order and the deprivation
of the same in a descending order. In other words upper jaathi manuvadis
have the major portion of country’s assets and income and lower jaathi
majority people have little of the same. This is the economic inequality
of India. Due to this skewed distribution of assets and income, the
majority population of the lower jaathi people is leading a life of
dependency and exploitation.
Manu’s code created the jaathi
based ownership of land and other physical properties and education,
training and skills of intellectual properties, it awarded all rights on
economic resources to upper jaathi manuvadis but denied education and
property rights to shudras (OBC’s) and Untouchables (SC’s and ST’s) for
nearly 2000 years, which has not been redressed even after adoption of
the new Constitution on 26th January 1950. Even after 65 years of
Independence, 70percent of farmland is still in the hands of tiny upper jaathi manuvadis. The equal distribution of assets and income leads to
increase in the rate of economic development. This is because, higher
the equality in the distribution of assets and income, lower the
deficiency in the effective demand for goods and services, so that,
there is a faster economic growth, while lower the equality in the
distribution of assets and income, higher the deficiency in the
effective demand so there is a slower rate of economic growth. To
increase effective demand, the majority people should spend more. To
spend more there should be equality in the distribution of assets and
income. Hence to stimulate and accelerate the economic growth, the
equality in the distribution of assets and income should be brought into
existence.
Equal accessibility to economic resources is
essential to lead a dignified life in a society. In this country, the
government is the owner and distributor of all natural resources. All
natural resources such as land, water, forest, mineral, energy resources
etc. are owned by the government. When the government allows some
people to extract these resources and some people are denied this right,
this naturally helps some people to progress and some people to remain
backward. In this country, the upper jaathi manuvadi rulers are hostile to the
lower jaathi majority people, these community people are not allowed to
make use of these natural resources for their economic development.
Hence these lower jaathi majority people have remained backward in all
spheres of life. Inthis country, both, the central as well as state
governments have failed to provide equal access to natural resources.
02/04/13
Filed under:
General
Posted by:
site admin @ 9:51 pm
5213 TUESDAY LESSON 825-Pl Attend BAMCEF Mtng on 5-2-13@ASHIRVAD, St.Marks Rd. B’lore on RESERVATION & to give INVITATIONS Etc for 10-2-13 Prog. @ PALACE GROUNDS, B”lore.
Please hear Bahujan Samaj Party (BSP) and its National President Behan Mayawatiji as the Chief Guest at Palace grounds, Bengaluru on 10-02-2013 at 11:00AM
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP) தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று பாலஸ் கிர்வுண்ட, பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
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!
இந்த வரலாற்றுப் புகழ்பெற்ற மாநாட்டில் முதன்மை வழக்கெழு வினா ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான பழங்குடிகள்(SC/ST) பதவியுயர்வு தனி ஒதுக்கீடு மசோதா-2012 (Bill on
Reservation in Promotions for SC/STs -2012) இருக்கும். நீங்கள் அறிவீர் பஹுஜன் ஸமாஜ் பார்டி (BSP) ஒப்புயர்வற்றவரின் ஒண்டி போராட்டத்தால் இராஜ்யஸபையில் இந்த மசோதா வெற்றி அடைந்ததை. ஆனால்
காங்கிரஸ், பி.ஜெ.பி மற்றும் எஸ்.பி மறைமுக நோக்கத்துடன் ஒன்று சேர்தல்
விளைவாக கொழுக்க வைக்கப்பட்டது. ஏற்கெனவே பஹென்ஜி பிரத்தியேகமான
கூட்டத்தொடர் நாடாளுமன்ற அவைகூட்ட அழைப்புவிட மாண்புமிகு
குடியரசுத்தலைவரிடம் மேல் முறையீடு விடுத்துள்ளார். தென் மாநில மாநாட்டில் நம்முடைய தேசீய தலைவரின் இந்த உரிமைக்கோரிக்கை இம்மியும் மாறுபடா திண்மை ஒப்புவகையாகும்.
உடனுடனாக
மேலேகண்ட உரிமைக்கோரிக்கையுடன், பஹென்ஜி, ஐக்கிய முற்போக்காளர் ஒப்பந்த
(UPA) அரசின் மக்கள்-விரோதமான மற்றும் பணக்காரர் சாதகமான கோட்பாடுகளும்,
டீசல் விதிகளைவு, நேரடி ரொக்கப்பணம் மாற்றம் மற்றும் அவசியமான பொருள்கள்
விலை உயர்வு குறித்து சொற்பொழிவாற்றுவார்.நம்முடைய தேசீய தலைவர்,
ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான
பழங்குடிகள் (SC/ST) மற்றும் கர்நாடகம், தமிழ் நாடு மற்றும் வேறு
மாநிலங்களில் வெவ்வேறான நலிந்த பிரிவு எதிரான கொடுமைகளை கட்டுப்படுத்தத்
தவறிப் போன அரசாங்கங்களுக்கு எதிராக கூடுதலாக கட்சி பணியாட்களை புது
முயற்சி போராட்டத்தில் இறங்க கட்டளையிட்டுவார்.இரண்டு
இலட்சத்திற்கும் மேலான தொண்டர்கள் இம்மாநாட்டில் பங்கேர்பரென
எதிர்பார்க்கபடுகிறது. ஏற்கெனவே கட்சி தொண்டர்கள் முன்னேற்பாடாக அபார
உற்சாக ஊக்கத்தோடு ஈடுபாடு கொள்ளப்பட்டுள்ளனர். பஹுஜன் ஸமாஜ் பார்டி
(BSP) வரவிருக்கும் கர்நாடக சட்டசபை தேர்தலில் சமநிலை சக்தியாக மேலெழும்
சாத்தியம் உள்ளது.நாங்கள், இந்த செய்தியை உங்களுடைய மதிப்பிற்குரிய தினசரியில் பிரசுரித்து மற்றும் உதவியாயிருக்குமாறு உங்களை வேண்டுகிறோம்.மனப்பூர்வமாக தங்கள் நம்பிக்கைக்குரிய(மாரஸந்திர முனியப்பா) (கோபிநாத்)மாநில தலைவர் மாநில துணைத் தலைவர் (ஆர் முனியப்பா) (கமலநாபன்)மாநில பொது செயலாளர் மாநில பொது செயலாளர்கடந்த 17-12-2012 அன்று, இந்திய நாடாளுமன்ற
மாநிலங்களவையில் எஸ்.சி./எஸ்.டி. இனத்தவருக்கு அரசுப் பணி பதவி உயர்வில்
இடஒதுக்கீடு வழங்குவதற்கான 117-வது
சட்டத்திருத்த மசோதா, அவைக்கு வந்திருந்த உறுப்பினர்களில் மூன்றில் இரண்டு
பங்கு
பலத்துடன் BSP (பஹுஜன் ஸமாஜ் பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களின் போராட்டத்தால் நிறைவேறியுள்ளது. இது எஸ்.சி./
எஸ்.டி மக்களின் பிரச்னை மட்டுமல்ல, இந்த தேசத்தின்
பிரச்னையும்கூட. மனுவாதி (பம்மன் முதலாம், சத்ரி இரண்டாந்தர, பனியா மூன்றாந்தர், சூத்ரன் நாலாந்தர ஆத்மா மற்றும் பஞ்சமர்க்கு ஆத்மா இல்லை என்ற மதத்தின் சனாதன வித்தாக உருவெடுத்துள்ள சாதி எனும் கொடிய
வேர், எல்லா மக்களிடமும்
ஊடுருவிப் பாய்ந்து படர்ந்து நின்று நிலையில் புத்தர் ஆத்மாவில் நம்பிக்கை
இல்லாமல் எல்லோரும் சமம் என்றார். எனவே, பிரமிடு வடிவிலான படிநிலைச்
சாதிய சமூக அமைப்பில், உயர்ந்தோன்
- தாழ்ந்தோன், மேலானவன் - கீழானவன், ஆதிக்கவாதி - அடிமைச்சாதி என்று மனித
வேறுபாடு
இயற்கைபோலவே காட்சியளித்து வருகிறது.
ஒடுக்கப்பட்ட சமூக மக்கள் சமூகரீதியாக முன்னேற வேண்டுமெனில்,
அவர்கள் சுயமாகச் சிந்திக்கும் திறனுடையவர்களாக மாற வேண்டும். அதற்கு அறிவு
அவசியம். அந்த அறிவுக்குத் திறவுகோல் கல்வி. எனவே, இம்மக்களின் பிள்ளைகளை
பள்ளிக்கு அனுப்ப வேண்டும் என்று திட்டமிட்டுச் செயலாற்றியவர் கோலாப்பூர் சமஸ்தான
மன்னர் சாகு மகராஜ். ஒடுக்கப்பட்ட மக்களை உயர்த்துவதற்காக, பல வழிகளில் உதவிய
இவர்தான் 1902-இல் முதன்முதலாக இவர்களுக்காக இடஒதுக்கீட்டையும் அமல்படுத்தினார்.
பட்டியல் வகுப்பினர் அல்லது, “ஷெட்யூல்டு காஸ்ட்’ என்ற
சட்டப்பூர்வமான பெயர்கொண்ட ஒடுக்கப்பட்ட மக்கள் சமூகம் உருவானதற்கு நீண்டதொரு
வரலாற்றுப் பின்னணி உண்டு.
இந்தியாவில் மக்கள்தொகை கணக்கெடுப்பு, 1881-இல்தான் முதன்முதலாக
நடைபெற்றது. அப்போது சமய ரீதியாகவும், வர்ண ரீதியாகவும் மட்டுமே மக்கள்
வகைப்படுத்தப்பட்டார்கள். ஏனெனில் அப்போது இந்துக்கள் மற்றும் இஸ்லாமியர் என்ற
பிரிவே மேலோங்கியிருந்தது. பின்னர் தொடர்ந்து 1891, 1901, 1921, 1931 என்று
பத்தாண்டுகளுக்கு ஒருமுறை நடைபெற்று வந்த மக்கள்தொகை கணக்கெடுப்புகளில்தான்
வகுப்பு ரீதியாகவும் படிப்படியாகக் கணக்கிட்டனர்.
“”1919-இல் மாண்டேகு - சேம்ஸ்போர்டு திட்டம்'’ கொண்டு
வரப்பட்டு, ஆங்கிலேயரின் அரசாட்சியில் இந்தியர்களுக்கும் பங்களிக்கும் உரிமை
பரவலாக்கப்பட்டது. பிரிட்டிஷ் அரசாட்சியில் இந்தியர்களுக்கும் பிரதிநிதித்துவம்
வழங்கியபோது சமூக ரீதியாக விளிம்பு நிலை மக்களாயிருந்தவர்களின் பிரதிநிதிகளுக்கும்
வாய்ப்பு தர வேண்டும் என்ற கோரிக்கை பாபாசாகேப் அம்பேத்கரால் முன் வைக்கப்பட்டு,
பிரிட்டிஷாரால் ஏற்றுக் கொள்ளப்பட்டது. அதன்படி, இந்திய ஆட்சிப் பணியில்
தீண்டாதாரும் இடம் பெற்றனர்.
அரசாட்சியில் பங்குபெறும் இந்தியப் பிரதிநிதிகளைத்
தேர்ந்தெடுப்பதற்கான தேர்தல் முறையைக் கொண்டு வருவதற்காக பிரிட்டிஷார்
“”சவுத்பரோ குழு'’வை அமைத்தனர். இக்குழுவின் முன் தீண்டாதாருக்கான
கோரிக்கை வைத்து பாபாசாகேப் அம்பேத்கர் வாதாடியதன் பயனாக, அவர்களுக்கும் சில
பிரதிநிதித்துவம் வழங்கப்பட்டது.
“”லார்டு சர். ஜான் சைமன்'’ என்பவர் தலைமையில் ஒரு
குழுவை நியமித்தது பிரிட்டிஷ் பேரரசு. இந்தியாவில் தீண்டாத மக்கள் படும் கொடுமை,
அவர்களின் இழிநிலை ஆகியவற்றையெல்லாம் தொகுத்து, இதிலிருந்து விடுபடத் தேவையான
வழிமுறைகளையும் வகுத்து, அதை சைமன் குழுவில் சமர்ப்பித்து தீண்டாத மக்களின்
வாழ்வுரிமைக்காக வாதாடி நின்றார் பாபாசாகேப் அம்பேத்கர். பாபாசாகேபின் கோரிக்கையில்
உள்ள நியாயத்தை உணர்ந்த ஆங்கிலேய அரசு, தீண்டாதாரின் உரிமை குறித்து, வட்டமேஜை
மாநாட்டில் தீர்மானிக்கப்படும் என்று அறிவித்ததோடு, அந்த மாநாட்டில் தீண்டாதாரின்
பிரதிநிதிகளாகப் பங்கேற்க பாபாசாகேப் அம்பேத்கர் மற்றும் தாத்தா ரெட்டைமலை
சீனிவாசன் இருவரையும் அழைத்தது.
1930-இல் லண்டனில் நடைபெற்ற முதலாவது வட்டமேஜை மாநாட்டில்
தீண்டத்தகாத மக்கள் மட்டுமே வாக்களித்து தங்களது பிரதிநிதிகளைத்
தேர்ந்தெடுக்கும் தனித் தொகுதி முறையை நடைமுறைப்படுத்துவது குறித்து ஆவன செய்ய
“லோதியன் கமிட்டி’ அமைக்கப்பட்டது. இதன் மூலம் இந்தியா முழுவதும் குடியிருந்த
தீண்டத்தகாத மக்கள் மாநில வாரியாகக் கண்டறியப்பட்டு, ஒரு பட்டியலுக்குள் கொண்டு
வரப்பட்டனர். அதுவே “ஷெட்யூல்டு காஸ்ட்’ என்ற இனமாக அடையாளப்படுத்தப்பட்டது.
இதுவே 1935-ஆம் ஆண்டு இந்திய அரசாங்க சட்டத்திலும் அதிகாரப்பூர்வமாக அறிவிக்கப்பட்டது.
அன்றைக்கு சென்னை, பம்பாய், வங்காளம், பஞ்சாப், பிகார், ஒரிசா, அசாம், காஷ்மீர்
ஐக்கிய மற்றும் மத்திய என்று 10 மாகாணங்களைக் கொண்டிருந்த இந்திய நாட்டில் 429
சாதியினர் இந்தத் தீண்டத்தகாதார் பட்டியலுக்குள் கொண்டு வரப்பட்டனர்.
இந்தியாவிற்கு 1947-இல் சுதந்திரம் கிடைத்தது. 1950-இல் இந்திய
அரசியல் சட்டம் அமலுக்கு வந்தது. ஆனால், அதற்கு 20 ஆண்டுகளுக்கு முன்னரே அதாவது,
பிரிட்டிஷ் பேரரசு காலத்திலேயே எஸ்.சி./எஸ்.டி. மக்களுக்கான இடஒதுக்கீடு 1932-இல் போடப்பட்ட
பூனா ஒப்பந்தத்தின் மூலம் அதிகாரப்பூர்வமாக நடைமுறைக்கு வந்துவிட்டது என்பது
குறிப்பிடத்தக்க சரித்திரச் செய்தியாகும்.
இந்தியாவில் ஷெட்யூல்டு காஸ்ட் மக்களுக்கு வழங்கப்பட்டு வரும்
இடஒதுக்கீடு என்பது மூன்று வகைப்படும்.
அதில் முதலாவது “தேர்தல் ஒதுக்கீடு’. இதில் வேட்பாளர் மட்டுமே
எஸ்.சி.யாக இருப்பார். ஆனால், வாக்காளர்கள் அனைத்து சாதியினரும்தான். எனவே, பிற
சாதியினரின் வாக்குகளை அதிகமாகப் பெறுபவரே வெற்றியடைய முடியும். எனவே, “தலித்
மக்கள் தங்களுக்குரிய உண்மையான பிரதிநிதியைத் தேர்ந்தெடுக்க முடியாமல் போகிறது
என்பதை இங்கே
குறிப்பிட்டாக வேண்டும்.
இரண்டாவது கல்வி ஒதுக்கீடு. இதன் மூலம் படிப்பறிவு பெற்ற
பட்டதாரிகள் ஷெட்யூல்டு சமூகத்திலும் வரத் தொடங்கினர். இந்தக் கல்வி ஒதுக்கீடு
முறையால் இச்சமூகம் மெல்ல மெல்ல மேலெழும்பி வருகிறது.
மூன்றாவதாக வேலைவாய்ப்பு ஒதுக்கீடு. ஆண்டாண்டுகாலமாய் அடிமைச்
சேவகம் மட்டுமே செய்வதற்குக் கட்டாயப்படுத்தப்பட்டு, கொடுமைக்குள்ளாக்கப்பட்ட
தலித் சமூகம் தலைநிமிர அரசுப் பணி மிகவும் அவசியமாயிற்று. அவர்களுக்கும்,
ஆட்சியதிகாரப் பொறுப்பில் உரிய பங்கு வழங்க வேண்டும் என்ற நியாயமான உணர்வின்
காரணமாகவே, வேலைவாய்ப்பில் இடஒதுக்கீடு கொண்டு வரப்பட்டது. ஆனால், இந்த
இடஒதுக்கீடு சரிவரக் கடைப்பிடிக்கப்படாததால், இவர்களுக்குரிய பல லட்சம்
பணியிடங்கள் இன்னும் காலியாகவே உள்ளன. இதேபோன்ற நிலைதான் பதவி உயர்வு
ஒதுக்கீட்டிலும் நீடித்து வருகிறது.
என்னதான் சட்டம் நன்றாக இருந்தாலும் அதை நடைமுறைப்படுத்துபவர்
நாணயமற்றவராக இருந்துவிட்டால் அந்தச் சட்டத்தால் என்ன பயன்? என்று பாபாசாகேப்
அம்பேத்கர் வினா எழுப்பியதற்கேற்ப, இந்த இடஒதுக்கீடு மத்திய, மாநில அரசுகளால்
முற்றிலும் முழுமையாக அமல்படுத்தப்படவில்லை. இம் மக்களுக்கான அரசுப் பணியிடங்கள்
முழுமையாக நிரப்பப்படவில்லை என்பது ஒருபுறமிருக்க, வழங்கப்பட்டுள்ள இடங்களும்
கடைநிலை ஊழியர்களின் பணிகளாக உள்ளதே தவிர உயர் பதவிகளில் நிலைவாரியாக
ஓரளவுக்குக்கூட நிரப்பப்படவில்லை.
இந்நிலையில் இந்தியாவிலுள்ள பிற்படுத்தப்பட்ட மக்களுக்கும்
இடஒதுக்கீடு வழங்குவதற்கு வகை செய்வதற்காக 1979-இல் நியமிக்கப்பட்ட மண்டல் குழு
தனது அறிக்கையை 1980-இல் சமர்ப்பித்தது. இது பத்தாண்டுகள் கழித்து 1990-இல்
அமல்படுத்தப்பட்டது. இதன்படி பிற்படுத்தப்பட்ட மக்களுக்கு மத்திய அரசுப் பணியிலே
27 விழுக்காடு நடைமுறைக்கு வந்தது. ஆக, இந்தியாவில் சமூகத்தில் ஒடுக்கப்பட்ட
எஸ்.சி./எஸ்.டி. மக்களுக்கும் இடஒதுக்கீடு, ஒடுக்குகின்ற ஆதிக்கவர்க்கமான
பிற்படுத்தப்பட்ட மக்களுக்கும் இடஒதுக்கீடு என்ற நிலை ஏற்பட்டுவிட்டது.
16-11-1992-இல் இந்திரா சஹானி என்பவரால் பிற்படுத்தப்பட்ட
மக்களுக்கான இடஒதுக்கீட்டை எதிர்த்துத் தொடரப்பட்ட வழக்கில் வழங்கப்பட்ட
தீர்ப்பில், எஸ்.சி./எஸ்.டி. ஊழியர்களுக்கு அரசுப் பணி பதவி உயர்வில்
இடஒதுக்கீடு வழங்கக்கூடாது. இதை 5-வது வருடத்திலிருந்து அமல்படுத்த வேண்டும்'’
என்று அந்த வழக்கிற்கு எந்தவிதத்திலும் தொடர்பில்லாத ஒரு பிரச்னையில் தீர்ப்பு
வழங்கியது நீதிமன்றம்.
ஏற்கெனவே எஸ்.சி./எஸ்.டி. இனத்தாருக்கு இடஒதுக்கீடு வழங்குவதில் எவ்வளவு
குளறுபடி செய்ய முடியுமோ, எவ்வளவு தாமதம் செய்ய முடியுமோ அதையெல்லாம் செய்து
கொண்டிருந்த ஆதிக்க சாதி உணர்வு அதிகாரிகளால் இந்த நீதிமன்றத் தீர்ப்பு உடனடியாக
நடைமுறைப்படுத்தப்பட்டது. அதன்படி, அரசுப் பதவி உயர்வில் இடஒதுக்கீடு வழங்குவது
உடனடியாக நிறுத்தப்பட்டது.
ஆதிக்க சாதி உணர்வு அதிகாரிகள் எஸ்.சி./எஸ்.டி. இனத்தார் பதவி உயர்விற்கு தயாராகும் தருவாயில் அவர்கள் மேல் பொய்யான வழக்குகள் தொடருவர். சமீபததி்ய தொழில்நுட்ப கணினி பயன அறிவு,கணினியியல்,கணிப்பொறியியல், தகவல் தொழில்நுட்பம், உயிரித் தொழில்நுட்பம், : நேனோ தொழில்நுட்பம் கணினி உதவிபெற்ற வடிவமைத்தல் கணினி உதவிபெற்ற பொருள்கள் உற்பத்தி செய்தல் முன்னேற்றத்தில் நுழைய தடை செய்து பாரம்பரிய மரபு வழி தொழில்களில் தக்கவைத்து அவர்களை முன்னேர தடைச் செய்தனர், செய்துக்கொண்றிக்கின்றனர்.
அதனால்தான் மீண்டும் பதவி உயர்விலும் இடஒதுக்கீடு வழங்க
வேண்டுமென்று எஸ்.சி/எஸ்.டி மக்கள் குரல் கொடுத்தார்கள். கோரிக்கை வைத்தார்கள். போராட்டம்
நடத்தினார்கள். அதனால் இதற்காக 1995-இல் 16(4ஏ) என்ற 77-வது சட்டத்திருத்த மசோதா
இந்திய நாடாளுமன்றத்தில் தாக்கல் செய்யப்பட்டது.
இதன்படி எஸ்.சி./எஸ்.டி. ஊழியர்களுக்குப் பதவி உயர்வில் மீண்டும்
இடஒதுக்கீடு வழங்க வகை செய்யப்பட்டது. ஆனால், இது நடைமுறைக்கே வரவில்லை.
இதை எதிர்த்து எம். நாகராஜ் என்பவர் நீதிமன்றத்தில் வழக்குத்
தொடுத்தார். இவ்வழக்கை விசாரித்த உச்ச நீதிமன்றம் தனது 19-10-2006-இல் வெளியிட்ட
தீர்ப்பில் கீழ்க்காணும் 3 நிபந்தனைகளை விதித்தது.
1. அரசின் உயர் பதவிகளில் இடம் காலியாக இருக்கிறது என்பதை அரசு
உறுதிப்படுத்த வேண்டும்.
2. இப்பதவிகளில் எஸ்.சி./எஸ்.டி. ஊழியர்களை நியமிக்கும் அளவுக்கு
அவர்கள் பாதிக்கப்பட்ட நிலையில்தான் உள்ளார்கள் என்பதை அரசு ஊர்ஜிதப்படுத்த
வேண்டும்.
3. இப்பதவிகளில் எஸ்.சி./எஸ்.டி. ஊழியர்களை நியமனம் செய்தால்
அரசின் நிர்வாகத் திறன் எந்தவிதத்திலும் பாதிக்கப்படாது என்று அரசு உத்தரவாதம்
அளிக்க வேண்டும்.
இந்த மூன்று நிபந்தனைகளைத் தெளிவாக்கிய பின்னர்தான் பதவி உயர்வில்
எஸ்.சி., எஸ்.டி. ஊழியர்களுக்கு இடஒதுக்கீடு வழங்கலாம் என்று தீர்ப்பு
அளிக்கப்பட்டது. இந்நிலையில் உத்தரப் பிரதேசத்தில் முதலமைச்சராக பதவியேற்ற பகுஜன்
சமாஜ் கட்சித் தலைவி செல்வி மாயாவதி, மேற்காணும் மசோதாவை மையப்படுத்தி அரசுப் பணி
பதவி உயர்வில் இடஒதுக்கீடு வழங்க உத்தரவிட்டார். இதை எதிர்த்து அலகாபாத் அமர்வு
உயர் நீதிமன்றத்தில் வழக்குத் தொடுத்தார்கள். இவ்வழக்கினை விசாரித்த நீதிபதிகள் தல்வீர் பண்டாரி, தீபக் மிஸ்ரா
ஆகியோர் வழங்கிய தீர்ப்பில், தாழ்த்தப்பட்ட வகுப்பு ஊழியர்களுக்குப் பதவி உயர்வில்
இடஒதுக்கீடு வழங்க வலுவான சட்ட ஆதாரமில்லை என்று கூறி உத்தரப் பிரதேச அரசாணையை
28-4-2012 அன்று ரத்து செய்து விட்டனர்.இதன்பிறகு 4.9.2012-இல் மத்திய அமைச்சரவைக் கூட்டத்தில்
விவாதித்து, பதவி உயர்வில் இட ஒதுக்கீடு வழங்குவதற்கான மசோதாவை நாடாளுமன்றத்தின்
இரு அவைகளிலும் தாக்கல் செய்து ஒப்புதல் பெறுவது என்று தீர்மானிக்கப்பட்டது. இந்த
117-வது சட்டத்திருத்த மசோதா மூலம் எஸ்.சி./எஸ்.டி. ஊழியர்களுக்குப் பதவி
உயர்வில் இடஒதுக்கீடு வழங்க எந்தவித நிபந்தனையையும் பின்பற்ற வேண்டிய தேவையில்லை
என்று சட்டப் பாதுகாப்பு செய்யப்பட்டுள்ளது அவ்வளவே. அதாவது ஏற்கெனவே இருந்த
உரிமை, பறிக்கப்பட்ட உரிமை திரும்பத் தர வழி வகுக்கப்பட்டுள்ளது.
மத்திய அரசின் செயலாளர் அந்தஸ்தில் எஸ்.சி. ஒருவர்கூட இல்லை.
கூடுதல் செயலாளர்களில் ஓரிருவரே உள்ளனர். நூற்றுக்கும் மேற்பட்ட துறைவாரியான
செயலாளர்களில் ஐந்தாறு எஸ்.சி. மட்டுமே உள்ளனர். மாநில தலைமைச் செயலாளர்கள் யாருமே
இல்லை. உச்ச நீதிமன்றத்தில் எஸ்.சி. நீதிபதி இல்லை. உயர் நீதிமன்ற நீதிபதிகளில்
ஓரிருவர் மட்டுமே உள்ளனர். பிற அரசு நிறுவனங்களிலும் உயர் அதிகாரிகளாக எஸ்.சி.
இனத்தவர் இல்லை என்கிற நிலை, பட்டியல் இனத்தவர்கள் வேண்டுமென்றே
புறக்கணிக்கப்படுகிறார்கள் என்பதைத்தானே காட்டுகிறது?
பதவி உயர்விலும் இடஒதுக்கீடு என்பதை பிற்படுத்தப்பட்டவர்களுக்கும்,
இஸ்லாமியர்களுக்கும்கூட நடைமுறைப்படுத்த வேண்டும் என்று முலாயம்சிங்
கருத்தறிவிக்கிறார். அதை தி.மு.க. தலைவர் கருணாநிதி ஆதரித்து அறிக்கை விடுகிறார்.
அப்படியானால், பதவி உயர்வில் எஸ்.சி.க்கு இடஒதுக்கீடு வழங்கினால் அரசு
நிர்வாகத்தில் திறமை போய்விடும் என்கிறார்களே, இடஒதுக்கீடு
பிற்படுத்தப்பட்டவர்களுக்கும் வழங்கினால் மட்டும் திறமை போய்விடாதா? இதென்ன
பித்தலாட்டமான வாதம்?
அரசுப் பணியில் பதவி உயர்வு என்பது வெறும் மூப்பு வரிசை
(சீனியாரிட்டி) அடிப்படையில்தான் வழங்கப்படுகிறது. அப்படியானால்… 100
அலுவலர்களில் 22 பேர் எஸ்.சி. என்றால், இதில் கண்காணிப்பாளராகப் பதவி உயர்வு
பெறும் 50 பேரில் 11 பேர் எஸ்.சி. என்று நியமனம் பெறுவதுதானே நடைமுறை நியாயம்?
÷இன்றைய
மாணவர்களில் எஸ்.சி./எஸ்.டி. மாணவர்கள் எடுக்கும் உச்சகட்ட மதிப்பெண்களுக்கும் பிற
ஜாதி மாணவர்கள் எடுக்கும் உச்சகட்ட மதிப்பெண்களுக்கும் இடையிலுள்ள வேறுபாடு வெறும்
அரை மதிப்பெண், ஒரு மதிப்பெண் என்ற அளவில்தான் உள்ளது என்கின்றபோது, எஸ்.சி./எஸ்.டி.
மக்களின் திறமைக்கு என்ன குறைச்சல் என்ற கேள்விக்கு எவரால் பதில் கூற முடியும்?
மட்டும் அது கூடாது என்கின்ற வாதம், இம்மக்களை அதிகாரப் பதவியில் அமர்த்தாமல்
அடிமட்ட வேலைகளிலேயே நிறுத்திக் கொள்ளும் வஞ்சகத்தனம்தானே தவிர வேறில்லையே?
÷இப்போது
தாக்கல் செய்யப்பட்டுவரும் மசோதா, பதவி உயர்வில் எஸ்.சி./எஸ்.டி. க்கு இடஒதுக்கீடு வழங்க
வகை செய்யும் மசோதா என்றே பலரும் புரிந்து கொண்டுள்ளார்கள். அப்படியே பேசியும்
வருகிறார்கள். அது தவறு. பதவி உயர்வில் இடஒதுக்கீடு வழங்க வேண்டுமென்று 1995-ஆம் ஆண்டே
மசோதா தாக்கல் செய்யப்பட்டு நிறைவேற்றப்பட்டுவிட்டது. ஏற்கெனவே வழங்கப்பட்டுள்ள
பதவி உயர்வில் இடஒதுக்கீடு என்ற சட்டத்தில் சரியானபடி வாக்கிய அமைப்பு இல்லை
என்பதால், அதை விதிமுறைப்படி திருத்தம் செய்வதற்காகக் கொண்டு வரப்படும் ஒரு துணை
மசோதா அவ்வளவே!
÷நாடாளுமன்றம்
மறு தேதி குறிப்பிடாமல் ஒத்தி வைக்கப்பட்டுள்ள நிலையில், இனி ஒடுக்கப்பட்ட
மக்களின்
உன்னதத் தலைவர் பாபா சாகேப் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி அவர்களின்
கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற அபிவிருத்திக்காக எல்லா
கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ் பார்டி)க்கு நேரம், திறமை,
நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி
ஏற்போம்.
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.
இந்த வரலாற்றுப் புகழ்பெற்ற மாநாட்டில் முதன்மை வழக்கெழு வினா ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான பழங்குடிகள்(SC/ST) பதவியுயர்வு தனி ஒதுக்கீடு மசோதா-2012 (Bill on
Reservation in Promotions for SC/STs -2012) இருக்கும். நீங்கள் அறிவீர் பஹுஜன் ஸமாஜ் பார்டி (BSP) ஒப்புயர்வற்றவரின் ஒண்டி போராட்டத்தால் இராஜ்யஸபையில் இந்த மசோதா வெற்றி அடைந்ததை. ஆனால்
காங்கிரஸ், பி.ஜெ.பி மற்றும் எஸ்.பி மறைமுக நோக்கத்துடன் ஒன்று சேர்தல்
விளைவாக கொழுக்க வைக்கப்பட்டது. ஏற்கெனவே பஹென்ஜி பிரத்தியேகமான
கூட்டத்தொடர் நாடாளுமன்ற அவைகூட்ட அழைப்புவிட மாண்புமிகு
குடியரசுத்தலைவரிடம் மேல் முறையீடு விடுத்துள்ளார். தென் மாநில மாநாட்டில் நம்முடைய தேசீய தலைவரின் இந்த உரிமைக்கோரிக்கை இம்மியும் மாறுபடா திண்மை ஒப்புவகையாகும்.
உடனுடனாக
மேலேகண்ட உரிமைக்கோரிக்கையுடன், பஹென்ஜி, ஐக்கிய முற்போக்காளர் ஒப்பந்த
(UPA) அரசின் மக்கள்-விரோதமான மற்றும் பணக்காரர் சாதகமான கோட்பாடுகளும்,
டீசல் விதிகளைவு, நேரடி ரொக்கப்பணம் மாற்றம், இரயில் கட்டண உயர்வு மற்றும் அவசியமான பொருள்கள்
விலை உயர்வு குறித்து சொற்பொழிவாற்றுவார்.
நம்முடைய தேசீய தலைவர்,
ஒழுங்கு விதிகளின் பிரகாரமான ஜாதிக்கள்/ஒழுங்கு விதிகளின் பிரகாரமான
பழங்குடிகள் (SC/ST) மற்றும் கர்நாடகம், தமிழ் நாடு மற்றும் வேறு
மாநிலங்களில் வெவ்வேறான நலிந்த பிரிவு எதிரான கொடுமைகளை கட்டுப்படுத்தத்
தவறிப் போன அரசாங்கங்களுக்கு எதிராக கூடுதலாக கட்சி பணியாட்களை புது
முயற்சி போராட்டத்தில் இறங்க கட்டளையிட்டுவார்.
இரண்டு
இலட்சத்திற்கும் மேலான தொண்டர்கள் இம்மாநாட்டில் பங்கேர்பரென
எதிர்பார்க்கபடுகிறது. ஏற்கெனவே கட்சி தொண்டர்கள் முன்னேற்பாடாக அபார
உற்சாக ஊக்கத்தோடு ஈடுபாடு கொள்ளப்பட்டுள்ளனர். பஹுஜன் ஸமாஜ் பார்டி
(BSP) வரவிருக்கும் கர்நாடக சட்டசபை தேர்தலில் சமநிலை சக்தியாக மேலெழும்
சாத்தியம் உள்ளது.
ஜெய்பீம்!
1
. அண்ணல் அம்பேத்கர் இயற்றிய இந்திய அரசியல் சட்டத்தில் அனைவருக்கும்
கல்வி மற்றும் அனைவருக்கும் வேலை வாய்ப்பு அடிப்படை உரிமையக்கபட்டுள்ளது ,
நமது இரட்சகர் பிறந்த நாளில் உறுதி எடுப்போம் குடி இறுக்க வீடில்லா
அனைவருக்கும் 550 ச அ குறைவில்லா வீடு என்பதையும் அடிப்படை உரிமையாக்க
பாடுபட உறுதி எடுப்போம்.
2 . SC/ST நலனுக்கு எதிராக செயல்படும் திராவிட மற்றும் பிற அரசியல் கட்சியில் சுய லாபத்திற்காக இருப்பதை விட்டொழிப்போம்.
3
. மதிய மாநில பொது துறையில் இயங்கும் SC/ST நலசங்கங்கள், தங்களுடைய சம்பள
உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து மட்டுமே கவனம் செலுத்தாமல்
அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி அவர்களின்
கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற அபிவிருத்திக்காக எல்லா
கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ் பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களுக்கு நேரம், திறமை, நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி ஏற்போம்.
4.SC/ST
மக்களை விலங்கினும் கீழாக நடத்திவரும் மதத்தின் சூதினை அறியாமல்
தொடர்ந்து அந்த மதத்தில் இருந்துவரும் அம்மக்களை, புத்த மதத்திற்கு அவர்களை
திரும்பிச்செல்ல உறுதி எடுப்போம் .
Dear Sir/Madam,
We
are pleased to share with you that the “Dakshin Bharath Mahasammelan”
(Conference of the South Indian States) of Bahujan Samaj Party will be
organized on Feb. 10, 2013 in Palace Grounds, Bangalore. Our National
President Behan Kumari Mayawatiji, MP and Former Chief Minister of Uttar
Pradesh, will be the Chief Guest of the occasion.
The ‘Bill on
Reservation in Promotions for SC/STs -2012 will be a chief issue of this
historic conference. As you are aware, this Bill has been passed in the
Rajya Sabha with the single handed struggle of BSP Supremo, but has
been stalled in the Lok Sabha due to the conspiracy of Congress, BJP and
SP. Behanji has already appealed to the Hon’ble President to convene a
special session of the Parliament to pass this Bill. The Conference of
South Indian States will express its solidarity for the demand of our
National Leader.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer and price-rise of
essential commodities.
Our National Leader will also direct
the party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
More
than two lakh workers are expected to participate in this conference.
The Party workers are already engaged in the preparation with great
enthusiasm. There is every possibility that the BSP will emerge as a
balancing power in the ensuing assembly election in Karnataka.
We request you to publish this news in your esteemed daily and oblige.
Truly yours,
(Marasandra Muniyappa)
State President
(Gopinath)
State Vice-President
(B. Kamalanabhan)
State General Secretary
(R. Muniyappa)
State General Secretary
Mr.Bulla Subba Rao IAS delivered his speech on 26th Jan 2013 based on the following facts:
A design to block opportunitiesfor Scheduled Castes Scheduled Tribes
The Scheduled Castes and Scheduled Tribes (Reservation in Posts and
Services) Bill, 2008, passed by the Rajya Sabha in December 2008,
restricts, cripples and wipes out, to a significant extent, the
provision of reservation for the SCs and the STs that has been an
instrument of social change and amelioration of the plight of Scheduled Castes and Scheduled Tribes.
The ruling coalition at the Centre stealthily passed
the Bill in less than two minutes amid din in the House and without any
discussion. It was a strategy employed during the December 2008 session
by the Congress to pass many such Bills without discussion.
The
striking feature of this Bill is that it removes 47 government
institutions from the purview of reservation. These include the Indian
Institutes of Technology (though non of the IIT is anywhere in the top
list of 200 IITs world over), the Indian Institutes of Management, post
graduate medical institutions, the National Institutes of Technology and
five Central universities. Section 4(1) of the Bill says there shall be
no reservation where appointments are made for a period of less than 45
days; to posts required for any emergency relief work; to posts
qualified as scientific or technical posts, and to posts in
“institutions of national importance” and the IIMs specified in an
attached Schedule. Sub clauses mention that these concern posts higher
than the lowest grade of Group A jobs. The Schedule lists 47
institutions, but it can be expanded at the will and whim of the
government without going to Parliament again. There is no concept of
“institutes of national importance” today: it is the creation of the
Congress.
Even more objectionable is the provision to exclude
posts “qualified as scientific or technical.” The definition says all
those posts for which the qualifications are from natural sciences,
exact sciences, applied sciences and technology and for which their
knowledge is essential for the performance of duties are “scientific and
technical posts.” This means there will be no entry for the SCs and the
STs in specified public sector undertakings or the 54 mini-ratnas or
those PSUs where the minimum qualification for a job is a B.Sc. or M.Sc.
in a science subject, or in an applied science such as Microbiology, or
MBBS or B.Tech. or M.Tech. or, say, any degree in science.
After
thus blocking the entry of the Scheduled Castes and Tribes into
specified PSUs and 47 educational institutions, the Bill makes it easy
to declare the SCs and the STs “unfit” for any job. Clause 9 of the Bill
gives unbridled power to recruiting authorities to set down three kinds
of qualifications. One is the “essential qualification”: that means a
basic degree in science or the humanities. The second is “desirable
qualifications,” such as experience and so on. The third one is the
concept of “suitability.” In fact, suitability has no legal backing once
the candidate possesses the essential qualifications. The clause has a
dangerous proviso that even those who have these three qualifications
could be declared “unfit” for a job. By introducing Clause 9 in the
Bill, the Congress-led United Progressive Alliance dispensation has
chosen to drive the final nail into the coffin of reservation for the
SCs and the STs.
The bureaucracy gets the licence under Clause 18
to deny reservation to the SCs and the STs as there is no provision for
punishment except departmental action — which will be done only after
proof is found that such contravention was “intentional.” Till now there
has been no known case of punishment given to an officer for violating
the instructions on reservation.
Brazen Bill
The UPA agreed on a National Common Minimum Programme (NCMP) in May 2004 which inter alia
mentioned reservation in the private sector and an intent to codify
into law all reservation. In the last five years the Congress has
effectively killed the debate on reservation in the private sector.
After the nuclear deal rendezvous and probably emboldened by the
survival of the government, the Manmohan Singh government approved this
brazen Bill. The government thereby betrayed the commitment it made in
the NCMP.
It was as a part of the NCMP commitments that in
December 2004 the Scheduled Castes, Scheduled Tribes and Other Backward
Classes (Reservation in Post and Services) Bill, 2004, was introduced in
the Lok Sabha. It was referred to the Parliamentary Standing Committee
of the Department of Personnel. The committee gave a report in June 2005
inserting a penal clause for erring authorities (imprisonment for three
years and Rs.50,000 as fine, or both) and deleting the “unfit” proviso,
among others. Clause 4(1) of the Bill did not have anti-reservation
provisions such as the Schedule containing 47 institutions and the
“scientific and technical” clause for all jobs including those in PSUs.
The
government brushed aside the report, re-drafted the Bill and dropped
OBCs from its ambit. It did not consult the relevant Ministries. After
the anti-reservation provisions were added to it, the Bill went to the
Rajya Sabha in 2008. The separate Bill for OBCs is yet to see the light
of day. It could be assumed that that Bill will also be similarly
detrimental to reservation for OBCs.
The SCs and STs have been
fighting for dignity and the right of employment in the private sector
and reservation with respect to Class I posts including those of
Secretary to government. Instructions for reservation for teaching posts
such as Reader and Professor in universities and institutions were
issued by the Ministry of Human Resource Development in 2005 — which the
latest Bill nullifies. The government has sidelined the Union Public
Service Commission and stopped consulting it with regard to scientific
and technical posts.
The SC/STs and democratic movements based on
inclusive concepts have been making progress in the 21st century towards
getting adequate representation for SC/STs in all areas
and at all levels of employment.
At one stroke the new Bill has
created a situation where all of these are reversed and the historic
efforts of Dr. B.R. Ambedkar and the founding fathers of the
Constitution are set aside.
Will the Lok Sabha now discuss the
Bill and ensure that it is recast without the adverse provisions such as
Clause 4(1), Clause 9 and 18, and that it reflects the constitutional
mandate and vision?
4. Strategies for Transformation
Science
and engineering as well as societal activities are expected to change,
regardless of w hether there are policies to guide or prom ote such
changes. To influence and accelerate changes in the most beneficial
directions, it is not enough to wait patiently while scientists and
engineers do their traditional work. Rather, the full adv antages of
NBIC developments may be achieved by making special efforts to break
down barriers between fields and to develop the new intellectual and
Figure
2. Vision of the world as a distributed, interconnected “ brain” with
various architectural levels that can empower individuals with
access to collective knowledge while safeguarding privacy.
physical resources that are needed. The workshop identified the following general strategies for achieving convergence:
. a) We should p repare key organizations and social activities for the envisioned changes made possible by converging
technologies. This requires establishing long-term goals for major
organizations and modeling them to be most effective in the new
setting.
. b) Activities must be
enhanced that accelerate
convergence of technologies for improving human performance,
including focused research, development, and design; in creasing synergy
from the nanoscale; dev eloping interfaces among sciences and
technologies; and taking a holistic approach to monitor the
resultant societal evolution. The aim is to offer individuals and
groups an increased range of attractive choices while preserving
fundamental values such as privacy, safety, and moral responsibility. A
research and development program for exploring the long-term potential
is needed.
. c) Education and
training at all levels should
use converging technologies as well as prepare people to take advantage
of them. Interdisciplinary education programs, especially in graduate
school, can create a new generation of scientists and engineers who are
com fortable working across fields and collaborating
with co lleagues from a variety of specialties. Essential to this
effort is the in tegration of research and education that combines
theoretical training with experience gained in the laboratory,
industry, and world of application. A sterling example i NSF’s
competition called Integrative Graduate Education and Research Training
(IGERT). A number of comparable graduate education projects
need to be launched at the intersections of crucial fields to build a
scientific community that will achieve the convergence of technologies
that can greatly improve human capabilities.
. d)
Experimentation with innovative ideas is needed to focus and motivate
needed multidisciplinary developments. For example, there could be a
high-visibility annual event, comparable to the sports Olympics,
bet ween information technology interface systems that would compete in
terms of speed, accuracy, and other measurements of enhanced human
performance. Professional societies could set performance targets and establish criteria for measuring progress toward them.
. e) Concentrated multidisciplinary research thrusts could
achieve crucially important results. Among the most promising of such
proposed endeavors are the Human Cognome Project to understand the
nature of the human mind, the development of a “Communicator” s ystem to
optimize human teams and organizations, and the drive to enhance human physiology and physical performance.
Such efforts probably require the establishment of networks of research centers
dedicated to each goal, funded by coalitions of government
agencies and operated by consortia of universities and corporations.
. f) Flourishing communities of NBIC scientists and engineers will
need a variety of multiuser, multiuse research and in formation
facilities. Among these will be data in frastructure archives, that
employ advanced digital technology toserve a wide range of clients,
including government agencies, industrial designers, and university
laboratories. Other in dispensable facilities would include
regional nanoscience centers, shared brain scan resources, and
engineering simulation supercomputers. Science is only as good as
its instrumentation, and information is an essential tool of
engineering, so cutting-edge infrastructure must be created in each area
where we desire rapid progress.
. g)
Integration of the
sciences will require establishment of a shared culture that spans
across existing fields. In terdisciplinary journals, periodic new
conferences, and formal partnerships between professional organizations
must be established. A new technical language will need to be developed
for communicating the unprecedented scientific and engineering
challenges based in the mathematics of complex systems, the physics
of structures at the nanoscale, and the hierarchical logic of
intelligence.
. h) We must
find ways to address ethical,
legal, and moral concerns, throughout the process of research,
dev elopment, and deployment of convergent technologies. This will
require new mechanisms to ensure representation of the public
interest in all major NBIC projects, to in corporate ethical and
social-scientific education in the training of scientists and engineers,
and to ensure that policy makers are thoroughly aware of the scientific
and engineering implications of the issues they face.
Examples are the moral and ethical issues involved in applying new
brain-related scientific findings (Brain Work 2002). Should we make our
own ethical decisions or “are there things we’d rather not know”
(Kennedy 2002)? To live in harmony with nature, we must understand
natural processes and be prepared to protect or harness them as required
for human welfare. Technological convergence may be the best hope for
the preservation of the n atural environment, because it integrates
humanity with nature across the widest range of endeavors, based on
systematic knowledge for wise stewardship of the planet.
. i) It is necessary to accelerate developments in medical
technology and healthcare in order to obtain maximum benefit from
converging
technologies, including molecular medicine and nano-engineered
medication delivery systems, assistive devices to alleviate mental and
emotional disabilities, rapid sensing and preventive measures to block
the spread of infectious and environmental diseases, continuous
detection an dcorrection of abnormal individual health indications,
and integration of genetic therapy and genome-aware treat ment into
daily medical practice. To accomplish this, research laboratories,
pharmaceutical companies, hospitals and health maintenance
organizations, and medical schools will need to expand greatly their
institutional partnerships and technical scope.
General Comments
There
s hould be specific partnerships among high-technology agencies and
university researchers in such areas as s pace flight, where a good
foundation for cutting edge technological convergence already exists.
But in a range of other areas, it will be necessary to build scientific
communities and research projects nearly from scratch. It
could be important to launch a small number of well-financed and
well-designed de monstration projects to promote technological
convergence in a variety of currently low-technology areas.
Converging Technologies for Improving Human Performance
The
U.S. economy has benefited greatly from the rapid development of
advanced technology, both through increased international
competitiveness and through growth in new industries. Convergent
technologies could t ransform s ome l ow- technology fields into
high-technology fields, thereby increasing the fraction of the U.S.
economy that is both growing and world-preeminent.
This
beneficial
transformation will not take place without fundamental research in
fields where such research has tended to be rare or without the
intensity of
imagination and entrepreneurship that can create new products, services,
and entire new industries. We must begin with a far-sighted vision that
a renaissance in science and technology can be achieved through the
convergence of nanotechnology, biotechnology, information
technology, Integrated Product Design and Manufacture Development of
Manufacturing Sector and cognitive science.
ALL OF US WELCOME BAHEN MS MAYAWATI JI MP & BSP NATIONAL PRESIDENT as CHIEF GUEST TO ADDRESS US ON 10-02-2013 at 11:00 AM at PALACE GROUNDS who will SPEAK
on the ANTI_PEOPLE and PRO_RICH POLICIES of UPA Government regarding
theDEREGULATION of DIESELDIRECT CASH TRANSFER, RAIL FARE RISE and PRICE - RISE of ESSENTIAL COMMODITIES.
02/03/13
Filed under:
General
Posted by:
site admin @ 5:02 am
4213 MONDAY LESSON 824-All State, Central Government and Public Sector
Employees are requested to participate in large numbers on 10-02-2013 at
Palace Grounds at 11:00 AM to attend the conference of South India
with Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji as the Chief Guest.
All State, Central Government and Public Sector
Employees are requested to participate in large numbers on 10-02-2013 at
Palace Grounds at 11:00 AM to attend the conference of South India
with Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji as the Chief Guest.
“I
always knew I was going to be
rich.
I
don’t think I ever doubted it for a
minute”
PLEASE
PASS THIS AS IT IS
CLASSIC
02/02/13
3213 SUNDAY LESSON 823-All State, Central Government and Public Sector Employees are requested to participate in large numbers on 10-02-2013 at Palace Grounds at 11:00 AM to attend the conference of South India with Bahujan Samaj Party (BSP) and its National President Behan Mayawatiji as the Chief Guest. Please put Cutouts near your offices/factories welcoming her. CONVERGING TECHNOLOGIES AND COMPETITIVENESS ஆந்திர பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள் முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக பங்கேற்க்கும் விழாவில் அனைவரும் பங்கெற்போம். மதிய மாநில பொது துறையில் இயங்கும் SC/ST நலசங்கங்கள், தங்களுடைய சம்பள உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து மட்டுமே கவனம் செலுத்தாமல் அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி அவர்களின் கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற அபிவிருத்திக்காக எல்லா கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ் பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களுக்கு நேரம், திறமை, நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி ஏற்போம்.-Socio-Economic Conditions of SCs and STs in India
Filed under:
General
Posted by:
site admin @ 9:59 pm
3213 SUNDAY LESSON 823-All State, Central Government and Public Sector
Employees are requested to participate in large numbers on 10-02-2013 at
Palace Grounds at 11:00 AM to attend the conference of South India
with Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji as the Chief Guest. Please put Cutouts near your offices/factories welcoming her.
CONVERGING TECHNOLOGIES AND COMPETITIVENESS
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்க்கும் விழாவில் அனைவரும் பங்கெற்போம்.
மதிய மாநில பொது துறையில் இயங்கும் SC/ST
நலசங்கங்கள், தங்களுடைய சம்பள உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து
மட்டுமே கவனம் செலுத்தாமல் அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி
அவர்களின் கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற
அபிவிருத்திக்காக எல்லா கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ்
பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களுக்கு நேரம், திறமை, நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி ஏற்போம். தயவு செய்து தொழிற்சாலை, அலுவலகம் அருகில் சுவரொட்டி , விளம்பரப் பலகை , விளம்பரத் திரைச் சீலைகளை இயக்கத்திற்கு ஆதரவாக வைக்கவும்.
Socio-Economic Conditions of SCs and STs in India
- speech delivered on 22-01-2013 at Chancery Hotel, Levelle Road, Bengaluru on th occassion of Bharatiya Reservation Protection Andholan Forum, karnataka
by
Dr. V. Shanmugam, MA. Ph.D.
Associate Professor of Economics,
University Evening College,
University of Mysore, Mysore.
India has completed two generations (60 years) as an independent nation in the year 2007. Now one can evaluate the performance of India in terms of improvement in socio-economic conditions and quality of life of SCs and STs under the leadership of upper caste Hindus, who are ruling this country after independence. They had governed this country under the modern Constitution of India which preaches liberty, equality, fraternity and justice in the fields of social, economic and political. Before entering into these domains it is better to under the population profile of India. The socio-economic conditions of SCs and STs is dealt in three sections.
Section- I
Distribution of Population in the Indian Social Order
Distribution of population in the Indian social order analyses the dissection of Indian population based on different social groups to understand their de-facto socio-economic status in the Indian society. The Indian social order involves the Hindu social order and the societies of other Religious Minorities. The distribution of population based on the caste system of the Hindu social order is as follows:
According to 2001 census based on religion, 80.5 percent of the people are Hindus, followed by 13.5 percent Muslims and other social groups including Christians, Sikhs, Buddhists, Zoroastrians etc. constitute around 6 percent of the Indian population. Among the Hindus, 43 percent of people belong to the OBCs, followed by 26 percent of upper caste Hindus which includes 11percent upper caste Shudras, 22 percent are SCs and 9 percent are STs.
As far as other religions such as Muslims, Sikhs, Christians and Buddhists are concerned, they are formed from the converts from different castes of India. Therefore caste is the foundation of all religions in India. If all castes and religions are merged together, the population of India based on social groups would constitute 41 percent of OBCs, 30.5 percent of upper caste Hindus who include upper caste Shudras, 20 percent of SCs and 8.5 percent of STs. This is how the caste based distribution of population has taken place in India (Rajindar Sachar, 2006, P. 6 & 7).
The Hindu social order (80.5% population of India) consists of Brahmins, Kshatriyas, Vaishyas, Shudras (OBCs) and Ati-Shudras (SCs and STs). There are 3.5percent of Brahmins, 5.5percent of Kshatriyas and 6percent of Vaishyas (Baniyas) in the country. Out of the total population of India, these people constitute 15 percent and have been the upper caste minority Hindus. (Manohar Atey). These people have been foreigners and have absolute social status and economic power in the Indian society. Contrary to this, the Indian indigenous people being 85percent of total population of India have been the majority. They are Shudras (OBCs), Ati-Shudras (SCs/ STs) and Religious Minorities (RMs). The RMs includes Muslims, Christians, Sikhs, and Buddhists etc. Among these RM’s’, Most Backward Castes and Dalit Muslims, Dalit Christians, Dalit Sikhs and Buddhists are the most backward in their socio-economic conditions. These people have the least social status and economic power in the Indian social order.
The Shudras comprise around 54 percent of the Hindu population. Among the Shudras, about 11 percent are upper caste Shudras and remaining 43percent constitute the Most Backward Castes (MBCs). They are below the upper caste Hindu people in social status and economic power.
The Religious Minorities constitute around 20percent of the Indian population. The Religious Minorities comprise of 15percent of Muslims, 2.5percent of Christians, 2.5percent of Sikhs and they are below the Shudras in social status and economic power. The SCs and STs, who are 20percent and 10percent respectively, in the total population of India, have been untouchables (Rajshekar V.T., 2006). All together their population is 30percent of the Indian population. They have been the lower castes in the Indian social order. These people do not have any social status in the Indian social order and economically they have been absolutely poor and disempowered.
The population has been distributed in the Indian social order as shown in the below pyramid. Even though the Religious Minorities have remained outside the caste system of the Hindu social order, their social status and economic power have been put in the middle of the pyramid in the Indian social order. Even the Rajinder Sachar Committee report has identified the deprivation based on caste among Muslims. Among Muslims ‘Ashrafs’ are converts from upper caste Hindus, ‘Ajlafs’ are from OBC’s and ‘Arzals’ are from SC’s. According to that study report, ‘arzal’ Muslims are the worst sufferers of social deprivation as they are converts from SC’s (Neena Vyas, 2006). The Rajinder Sachar Committee report has noted that “In fact, by and large, Muslims rank somewhat above the SC’s and ST’s but below OBC’s and upper caste Hindus in almost all indicators considered” (Vidya Subrahmanian, 2006).
Fig. 1: Indian Social Order and Her population
Upper Caste Hindus 15% OBCs (Shudras) 36% Religious Minorities 20% STs 9% SCs 20%
Indian Social Order
Even the Chairperson of the National Commission for Enterprises in the Unorganised Sector (Arjun Sengupta) in his research Report has collected the opinions of the Indians regarding their identity and has concluded that the Indian society has strong caste foundations. As noted by Arjun Sengupta “so far they did not have a voice but certainly a strong individual identity based primarily on their religion or caste” (Arjun Sengupta, 2007).
The followers of Islam and Christianity were originally indigenous people of India. Today’s Muslims converted to Islam religion 800 years ago due to the unbearable inequality, persecution and atrocities perpetrated on SC’s, ST’s and OBC’s by the upper caste Hindus. In the case of Christians, the people of the lower caste embraced Christianity, when the Britishers came to India and even today people from SC’s and ST’s are converting to Christianity because of the same reason. The Hindu religion is based on the principles of inequality, ranked caste system, caste based discrimination and caste based professions and practice of untouchability. Unfortunately, today, in India, the Islam and Christianity also practise the caste system. The Hindu unequal principles have penetrated into these two religions as well. This is evident from the formation of ‘Dalit Muslims’ and ‘Dalit Christians’ in these religions. In Islam, Arzals are converts from untouchables (SCs), Ajlafs are converts from OBC’s and Ashrafs are converts from the upper caste Hindus. In Islam, Dalit converts have remained backward and are constituted as Dalit Muslims. They are Khatiks, Mehters, Bhangis, Halakhors, Mochis, Mukris and Garudis (Rajinder Sachar, 2006). In Christianity, again Dalit converts have remained backward and have become Dalit Christians.
Genetic profile of Indians
Currently, Brahmins, Kshtriyas and Vaishyas have been the upper caste Hindus and are actually the foreigners who came from central Asia and they are the minority people. The majority people of India are Shudras, SCs, STs and Religious Minorities who are the indigenous people together comprise 85percent of Indian population and are the lower caste majority people. The 15percent upper caste minority people are foreigners and have their roots from central Asia, and the evidences are available in the fields of Archeology, Anthropology, Linguistics and history. Besides this, the scientists of genetics have also confirmed this.
Balasubramanian. D (2003) in his article “who are we, the people of India” has examined the findings of the DNA analysis of the Indian population by Prof. Partha Mujumder and colleagues of Kolkatta in their study on the origin and ethnicity of the people of India, published in the journal, ‘Genome Research’ of the October 2000 issue. This has given an authoritative Genomic view of ethnic India. The Dravidian (DR) tribal were widespread throughout India before the arrival of the Indo-European (IE) nomads. This conclusion is consistent with historical and linguistic inferences (Thapar, Renfrew). The latter suggests that when the ranked caste system was formed after the arrival of the IE speakers about 3500ybp, many indigenous DR people embraced (freely or forced) the caste system. As the IE speakers advanced into the Gangetic plain, many of the DR tribes retreated to the Southern parts of India to avoid dominance. According to their findings the central Asian populations have contributed to the genetic profiles of upper castes, more so in the north of India than in the south. They are also genetically closer to the upper castes than to the middle and lower caste population of India. The same conclusion is reached by the earlier DNA analysis of Andhra University Scientists B. B. Rao, M. Naidu, B. V. R. Prasad and others.
In the Indian graded social caste pyramid, one finds a descending scale of (worthiness) respect and dignity (status) as one goes towards the lower castes. That means there is a descending order from Brahmins who have been placed at the summit down to the untouchables who are at the bottom of the pyramid and have no (even minimum) social status and opportunities. In other words in this social order one can see the ascending order of empowerment of privileges, opportunities, power, respect and dignity and a descending order of deprivation of power, privileges, opportunities and only contempt and disrespect towards the lower castes. This Hindu Social Order is an unequal graded caste system. It has discrimination as high and low, which leads to acute exploitation. This caste system has separated the people into exclusive communities and made no communications and relations among these castes. In this unequal Indian social order the upper caste Hindu minority people are getting advantages in all fields of life whereas the lower caste majority people are reeling under from all sorts of disadvantages and disabilities. Besides this, the alien upper caste Hindu people have become the ruling class, while the indigenous lower castes majority people have become the servile class. Thus even though the Constitution instructs to the government to establish the social democracy in India the present ruling class of India has not materialized this goal. Instead of this they are continuing the tyranny on SCs and STs of India through their social intolerance, social boycott and practice of untouchability.
Social Intolerance and Atrocities
Social intolerance is the consequence of social inequality. When the lower caste people claim their rights for equality and liberty, the upper caste Hindu people commit atrocities against these lower caste people. They make not only physical assault on these people but also impose social and economic boycott to make them fall in line according to their set of mind and rules. This is because, when the lower caste people claim equality with upper castes, this not only hurts their feelings of superiority but also damages their socio-economic privileges. Hence they impose social and economic boycott and commit atrocities against SC’s, ST’s and MBCs. This is what is called social intolerance. The social boycott includes economic boycott. The upper caste people not only prohibit social association and gathering but also prohibit engaging lower caste people for work.
Subsequently as these people are wage earners and they cannot bear the burden of social boycott, which snatches away their very livelihood. So that, they are forced to surrender to the upper caste dictates in the villages.
Estimates of Atrocities on Dalits
Numerous atrocities which are unaccountable are committed on Dalits on a daily basis in India. Some massacres and atrocities have been committed along with the support of the state organs e.g. State police commit atrocities against Dalits and the government is insensitive even to these kinds of extreme atrocities. An animal (Cow) has more value than the lives of Dalits. According to the Chairman of SCs/STs Commission of Karnataka, Nehru Olekar (2008) “Even animals are treated well by people these days, However, Dalits were treated inhumanly and it is miserable to see them distanced from the mainstream”. Further, he said that untouchability continued to be practiced rampantly in many places of Karnataka. According to the report of the National Commission for SC’s and ST’s 1997-98, New Delhi, between 1995 and 1997, 1617 Dalits were killed in caste related incidents and 90925 were assaulted.
According to Hudagi more than 42,000 Dalits were massacred after Independence, but only a negligible percentage of cases ended up convicting the accused. Further he has said that the conviction rate in cases relating to the atrocities on Dalits was abysmally low. Since Independence out of 3.60 lakh atrocities cases registered in the country, only 4600 cases constituting 1.27 percent cases ended up in conviction (Special Correspondent, 2006). While analysing the efficacy of the SCs/STs (Prevention of Atrocities) Act of 1989, Brinda Karat noted that “only one percent of the 1.43 lakh cases registered under the Act resulted in conviction every year. This was in contrast to 40 percent conviction in cases registered under the Indian Penal Code”. She had also criticised the police and the judiciary for “casteist bias” while dealing with crimes against the Dalits. The police unilaterally disposed of the 50 percent of the 30,000 cases relating to crime against the Dalits without any trial in the year 2000, while one of the judges had asked how the “casteist bias” in an upper caste man involved in the rape of a Dalit woman could be proved (Special Reporter, 2009). This judge, while delivering a judgment relating to the rape on a Dalit woman states that an upper caste man cannot rape a Dalit woman. This is how the casteist bias runs in the Indian judiciary. According to the National Crime Records Bureau’s records for the period 1995-2007, under the SCs/STs (Prevention of Atrocities) Act of 1989, the police registered 441424 crimes committed on SCs and STs, but the field survey estimates suggest that the recorded figure is about one-third of the actual figure (Sivaramakrishnan Aravind, 2010).
The conviction rate in caste atrocity cases committed against SC’s in 2007 was 50.7percent in Uttar Pradesh, 47.3percent in Rajasthan, and 39.9percent in Madhya Pradesh. The lowest conviction rate was in Maharashtra with 2.9percent and Karnataka with 3.2percent for the same year (Rahi Gaikwad, 2010). This reveals how, the Manu Code is ruling this country even today where even the administration is hostile to the Dalits, the administrative setup which is supposed to be impartial in implementing the provisions of the Constitution of India. Thus, the upper caste Hindus and Shudras have been the foot soldiers in implementing Manu Code on lower caste people violating the Constitution of India.
Causes for Social Intolerance
The following are some of the causes for social intolerance of the upper caste Hindus to commit atrocities on Dalits.
1. Attempts to enter Hindu temples
2. Attempt to take water from the common well or tap
3. Trying to get educational facilities
4. Sitting on a cot or chair in the presence of an upper caste Hindu person
5. Trying to get a cremation ground for burial of their dead
6. Refusing to lift or remove dead animals from the common streets
7. Taking out a marriage procession through main streets of the village
8. Refusing to serve the upper caste Hindus
9. Demanding Government land for cultivation and for due wages
10. Walking in the common streets where the upper castes live, wearing sandals
11. For daring to play cricket better than the upper caste Hindu children
12. Inter caste marriages
13. Religious conversion to other religions
If the untouchables violate the rules framed by the upper caste Hindus, it would cost them their life, body limbs and their little properties. The government is insensitive to these atrocities. If Dalits approach the police to register complaints’ they refuse to register the First Information Report and no charge sheet will be prepared (Staff Reporter, 2006). Even in government programs like Integrated Child Development Scheme, caste based discrimination is practised.
As reported in The Week, dated February 03, 2008, the following are the atrocities committed on Dalits in the every day’s life in India at present: Twenty-seven atrocities have been committed against Dalits every day. Thirteen Dalits are murdered every week. Five homes and possessions of Dalits are burnt every week, At least three Dalit women are raped every day and at least eleven Dalits are beaten up every day. But as only five percent of such cases are reported, the actual figures could be much higher. Dalits are denied access to water sources in 48.4percent villages. Public health workers refuse to visit Dalits homes in 33percent villages. Dalits are barred from entering police stations in 27.6percent villages. Dalit children are made to sit separately while eating in 37.8percent Government schools. Mail is not delivered to Dalit homes in 23.5percent villages (The Week, 03-02-2008, P-8 & 9).
Section -II
Economic Democracy in India
Economic inequality refers to the skewed distribution of economic resources among the different economic classes and among the different social groups in a country. Economic democracy indicates that the equal distribution of economic resources and opportunities among all the people in any economy. The articles 38 and 39 of the Indian Constitution give direction to establish economic democracy in India. In India neither economic classes nor social groups have been given much importance in the distribution of economic resources. To measure the economic inequality ownership of assets, income earnings and employment profile can be considered. The ownership of economic resources in the three sectors of the Indian economy is as follows.
I Primary Sector or Agriculture and Allied Activities
The important economic activities of the primary sector are agriculture, forestry, animal husbandry and fishery. This sector has provided livelihood to the 65percent of the Indian population and contributes about 15percent of income to the Gross Domestic Product (GDP). The most important source of assets, employment and income in this sector is land. Now let us examine the ownership of agricultural land in this sector. According to a report of the Ministry of Rural Development of 1994-95, the ownership of agricultural land, the assets of the rural India is as follows.
Table 1: Distribution of Agricultural Land in India during 1993
Farmers
Percentage of Farmers
Percentage of ownership of Assets
Big and medium farmers
24
71
Small and Marginal Farmers
43
29
Landless Farmers
33
00
Total
100
100
According to the statistics of table1, 24 percent of big and medium farmers possess 71percent of agricultural land in India and are the upper caste Hindus in the Indian social order. 43 percent of small and marginal farmers who own only 29 percent of land of the nation are lower caste majority people. They have only 1to 4 acres of land holdings. The land owned by SC’s and ST’s have been unsuitable for cultivation as they are barren land, rocky land and marshy land. The remaining 33 percent of farmers do not have any land and they belong to the lower caste farmers working as landless labourers. According to one estimate, between 75percent and 80percent of all agricultural labourers belong to the SCs’ (Dutt Ruddar and K. P. M. Sundaram, 2007). Hence they are living as agricultural labourers and bonded labourers in the lands of the upper caste Hindu landlords. Thus the SCs/STs/OBCs/Muslims, the indigenous people of this country lead a life of utter dependency without having any land ownership and even they do not get minimum wages for their work to fulfil their basic needs.
II. Secondary Sector or Industrial Sector.
The important economic activities of this sector are mining, manufacturing, electricity, gas, water supply, construction etc. In this sector, the assets are completely owned by the upper caste Hindus. However the lower caste majority people work here as industrial labourers, casual workers, security guards and menial jobs in the mines, industries and other plants of upper caste Hindus. Let us examine some economic activities in these sectors.
Manufacturing: In this sector the property, employment and income is owned by the upper caste Hindu ruling class. The upper caste Hindu people have the ownership of large, medium and small-scale industry and indigenous lower caste majority people are managing small, cottage and handicraft industries. As they lack assets, they run enterprises, which require less capital and earn less income. But the upper caste Hindus, who are the owners of Indian assets, invest more and earn more and more income and assets through establishing capital intensive and less employment generating large and medium scale industries. In the list of 20 big industrial houses in India none is represented by the SCs and STs.
Narayanmurty of Infosys, Adi Godrej, Ruia brothers of Essar groups, Kiran Majumdar Shaw of Biotechnology, Indu Jain of Bennett, Coleman & Co, Shobhana Bhartia of the Hindustan Times, Ms. Savitri Jindal of O.P. Jindal group, Anu Aga of Thermax group, also belong to the upper caste Hindus. According to the Forbe’s list of 100 richest Indians for 2009, 52 persons are billionaires. The collective asset of these 100 richest persons is $276 billion equivalent to nearly Rs.13 lakh crores, which is almost one-fourth of the Indian GDP. The Chinese counter parts have total net worth of $176 billion which is $100 billion less than India’s richest people (The Hindu, 20-11-2009, P. 20). Out of the 10 richest Indians 9 belong to Vaishya community and one belongs other and none from the SCs and STs. All these billionaires of India belong to the upper caste Hindus.
Further Santhosh Goel’s study in 1979-80 reveals the caste wise distribution of higher postings in private industries is as follows.
Table 2: Castewise Employment in Private Industries in Percentage
Total higher posts
Caste
Recognized
Brahmins
Kshatriyas
Vaishyas
Shudras
3129
2082
41.2
18.5
17.9
4.2
Sources: Gail Omvedt, Reservation in the Corporate Sector II, The Hindu, 1-6-2001.
From the above table 2, it is clear that more than 80 percent of the higher posts are held by 15 percent of upper caste Hindus, who are Brahmins, Kshatriyas and Vaishyas and only 4.2 percent of higher posts are held by Shudras who constitute around 40 percent of the Indian population. The 30 percent of population belonging to SCs and STs do not have any share in higher posts of the Indian private industries. This situation is continued even today which is confirmed by the study conducted by the Sukhdev Thorat, former Chairman of the University Grants Commission. This is because ownership of assets creates employment but the indigenous people such as OBCs, SCs, STs and Muslims don’t have meager or no assets and recruitments are made on caste lines. Hence they do not have their representation in the higher postings of private industries. In this sector, they may be workers and security guards and other fourth class employees. Thus, it is clear from the data that the lower caste majority people lead a dependent life in this sector too.
This secondary sector provides assets, employment and income to 13 percent of total population of India and contributes about 28percent to the national GDP. But due to caste-based distribution of assets, employment and income, the lower caste majority people neither have ownership of assets nor higher posts. Hence they are working as industrial workers, security guards and in other menial jobs of the upper caste Hindu’s industries for low wages.
III. Service Sector or Tertiary Sector.
The economic activities of this sector can be divided into two parts. 1. Private services and 2. Public services.
Private Services: The private services come under this sector are trade, commerce, transport and communication, hotel and restaurant, tourism, finance, insurance, share market, film industry, advertisement, sports, education, health, legal services, mass media, Government contracts and services in non-Governmental organisations etc.
A social profile of more than 300 senior journalists in 37 Hindi and English newspapers and television channels in the national capital has found that out of 315 top senior journalists who are the decision makers in the Hindi and English newspapers and TV channels, 71percent are the upper caste Hindu men who form 8percent of the country’s population. If men and women of the upper caste Hindus are taken together, their share in the media is 85percent. These upper caste Hindus account for 16percent of the Indian population. Among them Brahmins alone enjoy 49percent in the national media. In contrast OBC’s share 4percent whose population is 40percent of the national population. Muslims constitute around 15percent of the population but their share is 3percent in the national media. Conspicuously, the representation of SC’s and ST’s is zero in the national media. Not even one of the 315 key decision makers belonged to the SC’s and ST’s whose population is 20percent and 10percent respectively in the national population (The Hindu, June 5, 2006, P.14). This indicates that the upper castes Hindus are controlling the entire media which is the fourth estate of the government.
In the legal services no leading advocates are found among SCs and STs. Out of 31 judges in the Supreme Court of India no one from these communities. Out of about 620 judges in the High Courts of India only 20 judges belong to these communities. In all other service sector activities SCs and STs are appointed to menial jobs such as scavengers, workers, security guards, drivers etc with few exceptions. Thus assets, employment and income of the service sectors are also in the hands of the upper caste Hindu people. Hence, the SCs and STs lead a life engaged in the menial services in these sectors.
The emerging sectors of the economy such as aviation, hospitality, animation, journalism, designing, entertainment, retail sectors etc. would require more number of work forces. The upper caste Hindus have prepared themselves to take up jobs in these sectors as the jobs in these sectors demand education, training and skills while the lower caste majority people would not be able to get employment in these sectors as they do not have required skills.
Public Services or Government Services
The governments are established at different levels such as central government, state governments, quasi-governments and local bodies. To run the government, it engages its citizens to its various departments such as defense, police, public works, education and health departments, public sector undertakings etc. The following table 2.7 provides data about the employment in the public sector by different organisations
Table 3: Employment in the Public Sector by Organisation
Organisation
Employment in lakh persons
1991 2008
Central government
34.10 27.39
State governments
71.12 71.71
Quasi-governments
62.22 57.96
Local bodies
23.13 19.68
Total
190.57 176.74
Source: GOI: Economic Survey, 2010-11, Table A-52.
The table 3 highlights that the public sector employs 176.74 lakh persons during 2008, which constitutes 4percent in the total employment. Of this, central government has provided employment to 27.39 lakh persons, state governments employed 71.12 lakh persons, quasi-governments offered employment to 57.96 lakh persons and local bodies provided employment to 19.68 lakh persons in the same period. On the whole, the government sector employees 176.74 lakh persons.
The upper caste Hindus have enjoyed the majority of employment in the government services. However due to the reservation policy maintained as per the Constitution of India in this field a small number of lower caste people get employment and lead a respectable life by earning enough income. Though, according to the Constitutional provisions, 22.5 percent of government jobs are reserved for SCs and STs among the lower caste majority people, as per the National Commission for SCs and STs Report, only 12 percent of reserved jobs have been filled. (Hanumnthappa H, 2001). Similarly, over the last fifteen years of the implementation of reservation for the OBC’s only 5percent has been filled out of 27percent of jobs reserved for them. According to a Home Ministry survey, the OBC representation was 4.7percent in A group jobs, it was a mere 2.3percent in B category and 5.9percent in C class (Neena Vyas, 2008A). Thus, as on 1st January, 2005, the quota positions filled in central government services was 12percent for SC’s and ST’s and 4-5percent for OBC’s (Neena Vyas 2008B). The Muslims’ representation may be around 3percent in the government services.
On the whole, 20 percent of representation in government employment has been given to the lower caste majority people, that too, in the lower grade jobs but their population constitutes around 85percent of the total population of India, the rest, which is of 80 percent of the government jobs are enjoyed by the upper caste Hindus whose population is just 15percent. The lower caste majority people who get employment in government services are able to lead a respectable and decent life because they get a regular fixed monthly income.
Along with this government organized sector, the private organized sector has provided employment to the 98.38 lakh persons which constitutes about 2percent of the total employment in the economy here there is no reservation policy hence SCs and STs representation is negligible.. The remaining 94percent constitutes as unorganized sector employment where there is no labour policy and no social security measures. Thus, the private sector agriculture, industry and services generate more than 94 percent of employment of the nation. But all the jobs of these sectors are in the hands of the upper caste Hindus. As almost all the lower caste majority people are working in the unorganised sector, they are leading their life, depending on the upper caste Hindus for their livelihood. This is because the reservation policy does not apply to the private sectors. The reservation policy applies only to 4percent jobs of public organised sector. Even in this sector only 20percent of jobs are given to the lower caste majority people while 80percent of jobs are grabbed by the upper caste Hindus. Hence the owners of assets in these sectors have been the upper caste Hindus. In the total employment of the nation only 4.38 percent of employment is created by the government services. Due to this only 2 percent of lower caste majority people who get employment in government sector lead a dignified life in society. However 98 percent of the lower caste majority people working in the private sector are leading a life of dependence and are exploited by the upper caste Hindus.
Fig.2: Indian Social and Economic Inequalities
Economic order
15percent 85percent
85percent 15percent
Social order
In this diagram, one pyramid shows the Indian social order (caste system) and another inverse pyramid which represents the Indian economy. These two pyramids look like a parallelogram indicating 15 percent of upper caste Hindu people own 85 percent of assets and income in India. Conversely 85 percent of lower caste majority people own only 15 percent of assets and income. In this hierarchical social order, assets and income have been distributed in an ascending order and the deprivation of the same in a descending order. In other words upper caste Hindus have the major portion of Indian assets and income and lower caste majority people have little of the same. This is the economic inequality of India. Due to this skewed distribution of assets and income, the majority population of the lower caste people is leading a life of dependency and exploitation.
Manu’s code created the Caste based ownership of land and other physical properties and education, training and skills of intellectual properties, it awarded all rights on economic resources to upper caste Hindus but denied education and property rights to Shudras (OBC’s) and Untouchables (SC’s and ST’s) for nearly 2000 years, which has not been redressed even after adoption of the new Constitution on 26th January 1950. Even after 65 years of Independence, 70percent of farmland is still in the hands of tiny upper caste Hindus. The equal distribution of assets and income leads to increase in the rate of economic development. This is because, higher the equality in the distribution of assets and income, lower the deficiency in the effective demand for goods and services, so that, there is a faster economic growth, while lower the equality in the distribution of assets and income, higher the deficiency in the effective demand so there is a slower rate of economic growth. To increase effective demand, the majority people should spend more. To spend more there should be equality in the distribution of assets and income. Hence to stimulate and accelerate the economic growth, the equality in the distribution of assets and income should be brought into existence.
Equal accessibility to economic resources is essential to lead a dignified life in a society. In India, the government is the owner and distributor of all natural resources. All natural resources such as land, water, forest, mineral, energy resources etc. are owned by the government. When the government allows some people to extract these resources and some people are denied this right, this naturally helps some people to progress and some people to remain backward. In India, the upper caste Hindu rulers are hostile to the lower caste majority people, these community people are not allowed to make use of these natural resources for their economic development. Hence these lower caste majority people have remained backward in all spheres of life. In India, both, the central as well as state governments have failed to provide equal access to natural resources.
Concealed Black Economy in India
The upper caste Hindu rulers have created and managing the illegal economy along with the legal economy. If the Indian legal economy produces worth about Rs.90lakh crores during 2011-12, the illegal economy known as parallel economy is producing more than 50percent of what the legal economy is producing in India. This is increasing economic inequality in India. The Indian ruling class has established this parallel economy to evade tax payments and to continue status-quo in the socio-economic spheres of Indian life.
Reasons for Creation of Black Economy in India
To maintain status quo in the socio-economic spheres, black economy is created and being expanded after independence. This black economy helps to continue the status quo in the socio-economic fields that is the ranked caste system and unequal distribution of economic resources. Black economy is created to conceal the assets and income of the upper caste Hindus and to perpetuate poverty among the lower caste majority people.
To evade taxes to the Government, black economy is being flourished. If the unofficial, illegitimate economy becomes legal and official economy, then taxes have to be paid and the revenue obtained has to be spent on the economic development of the lower caste majority people who have been in the grip of poverty. Hence this unofficial economy is allowed to continue with the covert support of the Indian ruling class.
To capture political power, black economy is being expanded at a faster rate. The upper caste Hindus use their concealed income during elections to purchase the votes of the lower caste majority people and secure political power to protect their assets and income and make still more black income.
Black income is generated from illegal economic activities and corruption. According to N. Kaldor, the creation of black money was only 6 percent of GDP in 1953-54 (Ruddar Datt and K.P.M.Sundharam, 1995, P-328). The International Monetary Fund (IMF) staff survey on the unaccounted sector of the economy has estimated Rs.72,000 crores as black income in 1982-83, which was 50 percent of Gross National Product (GNP) of Rs.1,45,141 crores in India (Ruddar Datt & K. P. M. Sundharam, 2006, P. 364). If this black economy had been expanded even at this rate, one can imagine how far the Indian ruling class has corrupted the Indian economy after Independence and now India has become one among the most corrupt nations in the globe. The table 4 below shows the India’s position in the Corruption Perception Index (CPI).
Table 4: India’s Position in Corruption Perception Index
Year
No. Of Countries
CPI
Rank
1995
41
2.78
35
2000
90
2.80
69
2005
158
2.90
88
2010
178
3.3
87
Source: CPI, Transparency International, Berlin.
Deccan Herald, 29-10-2010, P-10
Transparency International, a global level institution, which assesses the level of corruption has been preparing corruption perception index. In 1995, out of 41 countries assessed for corruption, India ranks at 35 with a score of 2.78. By 2005 its score increased to 2.9 out of 158 countries surveyed with 88th rank. This integrity score and rank indicates that India is one among the most corrupt nations in the world. Unfortunately even the judiciary is not free from corruption in India. The Transparency International Report of 2007 has projected the judiciary as the third most corrupt institution in the country and concluded that 77 percent of the corruption in the judicial system has been lawyer-driven (Madhava Menon N. R., 2008). According to Shanti Bhusan, former Union Law Minister, eight of the 16 former Chief Justices of India (CJIs)-before K. G. Balakrishnan were corrupt and who has submitted a sealed cover containing 8 names of corrupt former CJIs to a Supreme Court Bench of three Judges (Venkatesan J., 2010). This reveals that the Indian higher judiciary itself is rotting in corruption indicating all organs of the government are corrupted. According to the latest report of Transparency International, India has come down from 72 to 85 in a list of 180 countries while China was ranked as 72 (Pratiyogita Darpan, 2009B). In 2010, India is ranked at 87th out of 178 countries with an integrity score of 3.3 indicating India is one among the most dishonest countries in the world (Deccan Herald, 29-10-2010, P-10).
According to Swiss Banking Association Report 2006, the citizens of the following countries have been the top five depositors in the Swiss bank and other banks of Switzerland.
Table 5: Top Five Money Holders in Swiss Banks
Countries
Amount in Billion Dollars
India
1456
Russia
470
U.K.
390
Ukraine
100
China
96
Source: Singh Sanjeev Kumar (2009): Hindus keep their stolen money ($1500 Billion) in Swiss Banks, Dalit Voice, vol.28, No. 5, March 1-15, 2009, P.12.
The table 5 reveals that Indian citizens are the toppers in keeping the money out side the country. The Indian citizens have kept the deposits of about $1500 billion in their personal accounts at the Swiss banks. This amount is more than three times the amount of the second highest, which is the Russian Federation with $470 billion. The former union law minister, Ram Jethmalani and five others have approached the Supreme Court of India through a Public Interest Litigation for a direction to bring back Rs. 70,00,000 crores illegally stashed in Swiss and other foreign banks (Legal correspondent (2009). As per the Global Financial Integrity Group, which tracks illegal financial flows out of the developing countries, India lost about 27 billion dollars every year between 2002 and 2006. According to Prof. Vaidyanathan “over the 60 years since Independence, the Republic of India could have lost as much as 1.5 trillion dollars” (Special Correspondent 2009). According to the Washington based research and advocacy group, Global Financial Integrity, the corrupt ruling class of India including politicians and bureaucrats have siphoned off public money of $ 125 billion, which is equivalent to Rs.5.8 lakh crores and transferred illegally abroad between 2000 and 2008 (Press Trust of India, 2010). This shows how the black money holding Indian dishonest rulers, politicians, industrialists, financiers, officers, businessmen and sports and cinema personalities have cheated the people of India and sucked their blood to earn this money and are trafficking this ill-gotten money to Swiss banks. Further it shows how these people have looted this country after Independence and have forced the lower caste majority people to continue in poverty which proves that they are the most unpatriotic people in the world.
Section- III
Quality of life of Indians
According to traditional society, Brahmins were assigned the job of priesthood and teaching, Kshatriyas were kings, soldiers and administrators of the country and Vaishyas were looking after the commerce of India. Along with this there are feudal landlords. These together constitute the upper caste Hindus, who are the ruling class of India even after Independence. Being the ruling class, they are in administration and at the helm of affairs and are the decision makers of India. These groups of people believe in the Manu Code and even today they are trying to implement this code as against the provisions of new Constitution. As these people have created socio-economic inequality, the quality of life of the SCs and STs as Indian is as follows.
The Socio-Economic Indicators among Selected Social Groups
The upper caste Hindus (UCHs) are frontline leaders in all the fields of life such as in society, religion, education, economics, politics etc. Hence in India there is a wide variation among different social groups in the field of social, economic, education and politics. Therefore the socio-economic indicators such as poverty, educational indicators and health indicators and quality of life among selected social groups are discussed here.
Table 6: Incidence of Poverty according to Social Groups
Social Groups
Poverty in Percentage
UCH’s
8.7
OBC’s
21.00
Muslims
31.00
SC’s & ST’s
35.00
All India
22.7
Source: Sachar Rajindar (November 2006), “Prime Minister’s High Level Committee on Social, Economic and
Educational status of the Muslim community of India” Government of India, P-157.
The above table 6 offers the incidence of poverty by social groups in India. According to 61st Round of NSSO data, 22.7 percent of India’s population was poor in 2004-05. This poverty has been distributed as per the Indian social order of the ranked caste system. Among the upper caste Hindus, the poverty stricken population is just 8.7 percent, followed by OBC’s with 21 percent, Muslims with 31 percent and SC’s/ST’s with 35 percent. This shows that the highest numbers of poor people are in the lower caste majority people namely SC’s and ST’s, Muslims and OBC’s and the lowest numbers of poor are found in the upper caste Hindus. This indicates that higher the caste lower is their poverty and lower the caste, higher is their poverty. This is in accordance with the Indian ranked caste system. On the whole, the upper caste Hindus have the lowest number of poor people and the lower caste majority people have the highest number of poor people.
According to a new study carried out by Sabina Alkire, Director of the Oxford Poverty and Human Development Institute (Oxford University) to prepare new UN poverty index to be used for United Nations Human Development Report of 2010, the following table 7 reveals the Multidimensional Poverty (MPI) among selected social groups in India.
Table 7: Percentage of People Living in Multidimensional Poverty among Selected Social Groups
Social Groups
Percentage of People Living in MPI
Other Indians
33
OBC’s
58
ST’s
81
SC’s
66
Hasan Suroor, 2010, Media hype and the reality of ‘new’ India, The Hindu, 20-07-2010, p.11.
Dr. Sabina Alkire, Director of the Oxford Poverty and Human Development Institution (OPHI) the study in-charge, who has traveled extensively in India on behalf of this study reveals the MPI poor among different social groups of India. The STs have a headcount of 81 percent of MPI poor (headcount is the percentage of people who are MPI poor among ST’s), the SCs have a head count of 66percent of MPI poor, the Other Backward Castes with a 58 percent MPI poor and about 33percent of the other Indian are MPI poor. In the category of the other Indians, it is the Muslims who are the real poor and not the upper caste Hindus.
According to the same study, 41 crores people live in multidimensional poverty in the Indian states and India is ranked at 63rd out of 104 countries in this poverty index. As revealed by this study, in the eight states of India such as Bihar, Uttar Pradesh, Rajasthan, West Bengal, Orissa, Madhya Pradesh, Chhattisgarh and Jharkhand, poverty was worse than in some of the poorest countries of Sub- Saharan Africa (Jason Burke, 2010). These regions are sidelined from the development process as the lower caste majority people are concentrated in these parts of the country.
According to the report of the UN World Food Programme, more than 27 percent of the world’s undernourished population lives in India, of whom 43 percent are children (under 5 years) and are underweight. The figure is higher than the global average of 25 percent. Nearly 50 percent of child deaths in India occur due to malnutrition (Prasenjit Chowdhury, 2009).
Table 8: Mean Per-Capita Consumption Expenditure (MPCE) by Social Groups
Social Groups
MPCE in Rs.
UCH’s
1023
OBC’s
646
Muslims
635
SC’s/ST’s
520
All India
712
Source: Sachar Rajendar (November 2006), P-153.
The above table 8 provides data on the mean per-capita consumption expenditure (MPCE) for the year 2004-05 by social groups. If the all India average of MPCE is Rs.712, the MPCE is the highest for the upper caste Hindus (UCH’s) with Rs.1023, followed by OBC’s with Rs.646, Muslims with Rs.635 and SC’s/ST’s with Rs.520. This shows the upper caste Hindus have an MPCE which is double than that of SC’s and ST’s. All the social groups have an MPCE of less than the all India average of Rs.712, but the UCH’s have more than Rs.1000 of MPCE. This shows the glaring inequality in the consumption expenditure between UCH’s and other social groups of Hindus.
Educational Indicators among Selected Social Groups
The educational parameters such as literacy rate, proportion of graduates and students enrolment ratio among selected social groups are examined here.
Table 9: Literacy Rate by Social Groups (In percentage)
Social Groups
Literacy Rate in 2004-05
UCH’s
80.5
OBC’s
63.4
Muslims
59.9
SC’s & ST’s
52.7
Source: Sachar Rajindar (Nov. 2006), P-54.
The table 9 offers data about the literacy rate among selected social groups of India. The upper caste Hindus have the highest literacy rate of 80.5 percent followed by OBC’s, who have 63.4 percent, Muslims have 59.9 percent and SC’s and ST’s have 52.7 percent of literacy rate. The table shows that among all the social groups of India, the upper caste Hindu social group has the highest number of literates and the SC’s and ST’s have the lowest number of literates. On the whole, the upper caste Hindus have the highest literacy rate and lower caste majority people have the lowest literacy rate.
Table 10: Graduates as Proportion of Population of Selected Social Groups in 2004-05
Social Groups
Graduates in Percentage
UCH’s
15.3
OBC’s
4.4
Muslims
3.4
SC’s / ST’s
2.2
Source: Sachar Rajendar (Nov. 2006), P-67.
The table 10 furnishes the percentage of graduates among selected social groups during 2004-05. In UCH’s there are 15.3 percent of graduates in their population. The OBC’s have 4.4 percent, Muslims have 3.4 percent and SC’s and ST’s have 2.2 percent. This shows how all the higher educational benefits have been garnered by UCH’s only. The UCH’s have 7 times more graduates than SC’s and ST’s, four times more than the Muslims and three times more than OBC’s. Being the ruling class and decision makers they are enjoying all the fruits of development ignoring all the other social groups in the development process. Here also the UCH’s have the highest percent of graduates in their population while the lower caste majority people have the lowest number of graduates in their population.
Receiving higher education is important for the creation of intellectual assets for both the individual and the community. The following table 8.2.5 presents the percentage share of students of different social groups in the Post Graduate (PG) Courses in the Universities and other educational institutions of India. This table also shows which social group has garnered most of the fruits of higher education in India.
Table 11: Students Enrolled in PG Courses for 2004-05 by Selected Social Groups in Percentage
Social Groups
Arts
Commerce
Science
Engineering
Medical
Professionals
Total
UCH’s
51
60
58
30
80
60
50
OBC’s
20
18
20
50
05
18
24
Muslims
03
07
05
04
05
08
05
SC’s/ST’s
18
10
10
07
05
10
13
Other Minorities
08
05
07
09
05
04
08
Total
100
100
100
100
100
100
100
Source: Sachar Rajindar (Nov. 2006), P.71.
The table 11 exhibits the enrolment at the Post Graduate (PG) courses by students of selected social groups of India for 2004-05. In the Arts course, the UCHs have enjoyed 51percent PG seats followed by OBC’s with 20 percent, SC’s/ST’s with 18 percent, other minorities with 8 percent and Muslims share is just around 3 percent.
Relating to the Commerce & Professional education, the same pattern is found in the PG seats shared by the different social groups. The UCH’s have shared 60 percent PG seats, followed by OBC’s with 18 percent, SC’s/ST’s with 10 percent, and Muslims with 7 to 8 percent and other minorities with 4 to 5 percent respectively.
In the case of Science, the UCH’s enjoyed 58 percent PG seats, followed by OBC’s with 20 percent, SC’s/ST’s with 10 percent and Muslims and other minorities with 5 percent and 7 percent respectively. In the distribution of Engineering seats, the OBC’s have grabbed 50% PG seats, followed by the UCH’s with 30%, SC’s/ST’s with 7%, Other minorities with 9% and Muslims with 4%.
In the case of PG Medical courses the UCH’s have grabbed about 80% of the PG seats while 20% seats are shared by the other social groups with 5% each in the Indian medical colleges. In the overall PG courses for the year 2004-05, the UCH’s have obtained 50 percent, followed by OBC’s with 24 percent, SC’s/ST’s with 13 percent, other minorities with 8 percent and Muslims with just 5 percent. The important highlights of the table are:
Firstly the UCH’s have grabbed more than 50 percent of the PG seats in all the courses except Engineering where their share is 30 percent.
Secondly the UCH’s have entered the courses such as medical, professional, commerce and science PG courses where the availability of jobs is assured.
Thirdly in the PG medical courses the UCH’s have about 80 percent of seats and thus denied access to students of other social groups.
Fourthly OBC’s enjoy 50 percent of the engineering seats and another 30 percent is shared by the UCH’s and remaining 20 percent seats are shared by the SC’s/ST’s, Muslims and other minorities who constitute around 50 percent of the Indian population. Fifthly the SC’s/ST’s students have 18 percent share in arts PG courses and in the remaining courses their share is 10 percent and below, even though their population is 30 percent in the Indian total population.
Sixthly the share of Muslims is around 5 percent but their population is about 14 percent.
Lastly the most denied social groups in higher education like PG courses are the SC’s/ST’s and Muslims. This highlights the facts that the upper caste Hindu rulers have not equally distributed the fruits of development among all sections of society.
Health Indicators among Selected Social Groups
Health indicators like anaemia among women, child mortality, infant mortality and under-five mortality rate per 1000 births among selected social groups is analysed here.
Table 12: Women with any Anaemia in 1998-99 among Selected Social Groups
Social Groups
Percentage of Women
SC’s
56
ST’s
64.9
OBC’s
50.7
Others
47.6
Source: National Family Health Survey, 1998-99, Sukhadeo Thorat, 2006: Empowering Marginalised Groups,
P.67, taken from India: Social Development Report 2006, Council for Social Development, Oxford University press, YMCA Library Building, Jai Singh Road, New Delhi, 110001.
The table 12 offers data regarding women with anaemia during 1998-99. There are more number of women among SC’s and ST’s suffering from anaemia with more than 56 percent, followed by OBC’s women with 50.7 percent while only 47.6 percent of the women from other social groups are suffering from anaemia. Here the ‘Others’ include the social groups like Muslims, Christians, Sikhs and UCH’s. However in this group the other women suffering from anaemia are, mostly the women belonging to the Muslim social groups. The lower caste majority people suffer from anaemia because of deficiency of nutritious food. Due to lack of balanced food and medical services close to 300 women die every day during childbirth or of pregnancy related causes (The New India Express, 10-11-2009. p.9). According to the “State of the World’s Mothers 2010” report by Child rights organization ‘Save the Children’, India is ranked 73 in the list of 77 countries rated for the “best place to be a mother”. The country is rated much lower than a host of conflict ridden countries like Kenya and Congo. China is at 18th rank, Sri Lanka at 40 and Bangladesh at 14 among the Indian neighbours (Mea Tujhe Saleem, 2010). This report prepared on health care and well-being of mothers in the countries of the world shows how the Indian ruling class has neglected the mothers of India.
Table 13: Child Health Indicators among Selected Social Groups
Social Groups
Child Mortality
Per 1000 Births
Infant Mortality
Per 1000 Births
Under-5 Mortality
Per 1000 Births
SC’s
39.5
83
119.3
ST’s
46.3
84.2
126.6
Muslims and OBC’s
29
76
103.1
Others (UCH’s)
22.2
61.8
82.6
Source: National Family Health Survey, 1998-09, India: Social Development Report (2006), P.67.
The table 13 reveals the child mortality, infant mortality and under-five mortality rate per 1000 births among different social groups. The child mortality is highest among ST’s with 46.3 followed by SC’s with 39.5, OBC’s with 29 and it is only 22.2 for others who are the upper caste Hindus (UCH’s). The infant mortality is 84.2 for ST’s, followed by 83 for SC’s, 76 for OBC’s and 61.8 for others. In the case of under-five mortality rate is the highest among ST’s with 126.6, followed by SC’s with 119.3, OBC’s with 103.1 and others with only 82.6. This highlights the fact that the upper caste Hindus are enjoying the highest child health care facilities, hence they have very less child deaths when compared to the lower caste majority people whose children are dying due to lack of nutritious food and health care facilities.
According to the United Nations Children’s Fund (UNICEF) report on child survival the “State of the World Children 2008”, India has the largest number of under-five children dying in the world. It accounts for 21percent of the 9.7 million children dying globally before they reach the age of five. India has as many as 35percent of the worlds under nourished children live in India. About one-third of the world’s under weight children under age five are living in India (Special Correspondent 2008A).
According to the National Family Health Survey (NFHS)-3, carried out in 2005-06, 46percent of India’s children under the age of three are underweight, which is very high when compared to most other countries such as Sub-Saharan Africa which is 28percent and China has 8percent. The estimates show that 20-30percent of babies weigh less than 2500 grams at birth in India. Further the NFHS reveals that one-third of Indian women suffer from chronic energy deficiency and have a Body Mass Index (BMI) of less than 18.5 kg /m2. During 2005-06, only 44percent of children were fully immunized, only 26percent children with diarrhoea were given oral re-hydration salts (Shivakumar A.K, 2007A). As per the same survey, seventy percent of children between 6 months and 59 months are anaemic. The other emerging economies facing the same problem have overcome this challenge. China reduced its child under-nutrition from 25percent to 8percent between 1990 and 2002, Brazil reduced its number from 18percent to 7percent between 1975 and 1989, and Thailand reduced its child under-nutrition from 50percent to 25percent from 1982 to 1986 which is not even a decade (Karin Hulshof, 2009). This indicates that the Indian upper caste Hindu rulers are not bothered about the children of the lower caste majority people.
According to the same survey, the child malnutrition rate in India is 46 percent. This figure is almost double that of Sub-Saharan Africa, which is economically poorer than India. According to the International Food Policy Institute (IFPRI), in the hunger index (2008) India ranks 66th among the 88 countries. It comes below Sudan, Nigeria and Cameroon (Zoya Hasan, 2009).
Table 14: Households with Electricity Connection in 1991 Selected Social Groups
Social Groups
Percentage of Households Connected Electricity
Others
48.06
SC’s
28.10
ST’s
22.80
Source: GOI (March 2002): NHDR 2001, P-178.
The table 14 shows the households which have electricity connection till 1991. The table highlights the fact that the households of ST’s and SC’s have the lowest number of households which are connected with electricity this is 22.8 percent among ST’s and 28.1 percent among SC’s. In the category of others 48 percent of the households were connected with electricity in 1991. The category of others includes UCH’s, OBCS and Muslims. Almost all the households of UCH’s are connected with electricity. In this category it is only the OBC’s and Muslims households who do not have any electricity connection.
Work and Leisure among the Selected Social Groups
Work and leisure play a major role in improving the quality of life of the masses in any country. In any community if more number of people are working, it implies that their quality of life must be satisfactory. In the same manner if the population of a community works less and enjoys more leisure it means that the quality of life of that community is quite good. Now the following table 8.2.10 provides information about work and leisure among different social groups of India.
The below table shows that the worker population between 15 years and 19 years age group is 36.8 percent in the whole country. The workers population is the highest in the SC’s and ST’s with 46.2 percent in this age group, followed by OBC’s with 39.5 percent, Muslims with 35.2 percent and the lowest in UCH’s with 32.8 percent. This age group between 15 and 19 is the age for college education and to improve their skills and training etc. In this age group the highest number of working population is among SC’s/ ST’s, OBC’s and Muslims. This shows that the children of the lower caste majority people are out of college education and are working in the different sectors of the economy and the children of UCH’s are in colleges.
Table 15: Age Specific Worker Population by Social Groups in 2004-05
Age
All
SC’s/ST’s
OBC’s
UCH’s
All Muslims
15-19
36.8
46.2
39.5
32.8
35.2
20-29
63.0
69.9
65.4
56.1
54.4
30-39
75.0
81.5
77.5
69.3
63.4
40-49
76.4
82.8
79.7
70.0
64.8
50-59
70.2
76.7
73.5
63.3
61.1
60-64
52.5
58.1
56.5
42.8
48.4
15-64
64.4
71.4
67.3
57.4
54.9
Source: Sachar Rajendar (Nov. 2006), PP-319.
In all the age groups between 15 years and 64 years, the working population is highest in the SC’s / ST’s category with 71.4 percent, followed by OBC’s with 67.3 percent, UCH’s with 57.4 percent, Muslims with 54.9 percent and the all India average is 64.4 percent.
In the case of UCH’s, in all the age groups, the worker population is far less than the all India average. In the college going age group population, the working population is very less among the UCH’s indicating their children are in college and in higher educational institutions. Even in their population between the age of 60 and 64 years, their worker population is very less than the other social groups indicating that their population is enjoying leisure and a comfortable retired life.
In the case of Muslims, in all the age groups the worker population is less than the all India average but their worker population is higher in the age group between 15 years and 19 years and also above 60 years age group when compared to UCH’s.
In the case of SC’s/ST’s and OBC’s, in all the age groups, the worker population is very much higher than the all India average. Among all the social groups, the worker population of SC’s/ST’s is 71.4 percent and OBC’s is 67.3 percent which is above the all India average of 64.4 percent. In the college going age group population, the worker population of SC’s and ST’s is higher than the all India average and also among all the social groups. Thus it indicates that the children of SC’s and ST’s who ought to be enjoying their college education are out of it and have been drop outs and are being exploited as worker population by the upper caste Hindu economic firms. After 60 years of age the worker population among SCs/STs is very high when compared to all other social groups and the all India average. This indicates that their population is working even after 60 years and is not enjoying a retired leisurely life in society. Therefore, the table reveals how the SC’s/ST’s and OBC’s population is working more and enjoying less leisure in their old life.
Life Supporting Basic Amenities in India
The life supporting basic facilities such as water, electricity and cooking gas connection, living in spacious house, keeping radio, two wheelers, bank accounts etc improve the quality of life in society. These are examined in terms of ratio of population obtaining these facilities to the total population. The performance of India in providing these life-supporting amenities is shown in the table 16.
Table 16: Life Supporting Basic Amenities in India in 2001
Life facilities
Numbers of Families in millions
Percentage
Total No. of Families
192
100
No. of families without electricity
85
44
No. of families without Radio
125
65
No. of families without two wheelers
170
88.5
No. of families without Bank Accounts
124
65
No. of families without cooking gas connection
159
82.9
No. of families using wood for cooking
101
52.6
No. of families using kerosene for lighting
83.5
43.5
No. of families having one bed room
74
38.5
No of families without water facility
-
>50
Source: Family Survey 2001, Prajavani, Saptahika Puravani, 10-08-2003, P-1.
The table 16 reveals that during 2001, 44 percent of the Indian families were living without electricity, 65 percent of families did not have radio, 88.5 percent of families did not have two wheelers, 65 percent families did not have bank accounts, 82.9 percent of families had no cooking gas connection, 52.6 percent of families were using firewood for cooking, 43.6 percent of families were using kerosene for lighting, 38.5 percent of families were living in a single bed room house and more than 50 percent of the families had no water connection facilities. This shows how the lower caste majority people of India were deprived of the essential needs to lead a decent life in society.
Slumdogs
During 2006-07 India’s total population was 112.2 crores (GOI, 2007-08), out of that, 34 crores which is about 30percent of the total population accounts for the urban population. Out of 34 crores of urban population, 25percent is living in slums, which is about 8.5 crores of Indian population. According to a report by an expert committee of the Housing and Urban Poverty Alleviation Ministry, there will be a 93.06million (9.3crores) slum dwellers in the 2011 census as against 75.26million (7.5crores) estimated in the 2001 census (Aarti Dhar, 2010). According to the National Housing and Urban policy 2007, the housing shortage is put at 24.7 million units. About 99percent of this deficit pertains to the low income groups (Editorial, 2008). The lower income groups living in the Indian slums are the lower caste majority people, among them SC’s and Muslims are predominant. In these slums all civic amenities such as water, electricity, roads, drainage and sanitation, hospitals, schools and parks are absent. The lower caste majority people such as SC’s/ ST’s, Muslims, and OBC’s are living like slum dogs in these Indian cities. According to one estimate among the slum dwellers, about 70percent are SCs/STs and 28percent are religious minorities and most backward castes.
Plight of Manual Scavengers
The most oppressed section in India’s social order is the manual scavengers, who belong to SC’s and only a section of Dalits undertake this menial job. These people physically lift and carry human excreta by head loads. These people comprise their dignity due to this degrading act and for livelihood. The children of manual scavengers are being segregated in schools. This is a severe form of human rights violation. According to the government data, even now, at least 115000 scavengers exist in the country. The Safai Karmachari Andolan (SKA), an NGO spearheading the cause of manual scavengers says the official “figure is fictitious”. It puts the number of scavengers at over 10 lakh and over 90percent of them are women. An SKA survey found that 62percent manual scavengers suffer from respiratory diseases; 42percent from jaundice; 32percent from chronic skin infections and 23percent from trachoma. This is how, apart from the indignity and discrimination of the profession, the manual scavengers is exposed to the most virulent forms of viral and bacterial infections (The Week, 2009). The official dead line to eradicate manual scavenging in India was in March 2009 but manual scavenging still continues. Machines have been introduced to take away other jobs of people in India except scavenging. The Hindu social order has continued the hereditary scavengers even after 60 years of Constitutional governance. As this people do not have other livelihood options they work as manual scavengers. This shows how far the caste system is rigid and made the Indian society immobile.
Bonded Labourers
It is estimated that about 32 lakh bonded labourers are there in India. They are bonded labourers due to poverty and indebtness. In social groups, the bonded labourers belong to the lower caste majority people, who are SC’s and ST’s. These people have no choice to escape from this exploitation, as they have no other livelihood options. The upper caste Hindus are keeping the people of lower caste majority people as their bonded labourers. Even though the Constitution of India has prohibited the forced labour, the so called civil society is not against to this system and the Indian government is not showing any interest in eradicating this system. So that it is still continuing in India.
Child Workers
According to the 2001 census, the working children in the age group 5-14 years are 12.66 million. The National Sample Survey has estimated the number of working children at 17.36 million. The World Bank report published in the month of June 2006 has declared that there were 6 crores working children in India. India has the largest number of working children under 14 years in the world. About 50percent of the child labourers are from Dalits out of the six crores child labourers in the country. They are working in the units of manufacturing match boxes, crackers, painting, slaughter houses, cleaning toilets and clearing the carcasses of cattle (Special Correspondent, 2008B). Thus the children of the lower caste majority people who should be at school are working as child labourers in production units of upper caste Hindus in hazardous tasks and who have no childhood at all.
Waste Pickers
According to a survey conducted by the Brihanmumbai Municipal Corporation, there are about 60000 waste collectors in Mumbai, 85percent of them are women. The majority of rag pickers are Dalits and landless people (SC’s and ST’s). These waste pickers live in the slums of Mumbai city without their own home. These people work in the most hazardous job of sorting and separating the waste in the garbage dumps exposed to hazardous waste. These people do their jobs constantly bending and carrying head loads of waste. They engage in this activity to earn their livelihood. (Kalpana Sharma, 2010) This can be seen in almost all cities of India. In India, it is estimated that there are about 15 lakh waste and scrap collectors (Staff Reporter, 2010A).
Beggars of India
Beggary is sanctioned and allowed by the Hindu religion in India. As reported by a survey made by Delhi School of Social Work there are about 60000 beggars in Delhi, according to a Action Aid report of 2004 there are more than 300000 beggars in Mumbai, as reported by the Beggar Research Institute 75000 in Kolkata, as per the police records 56000 in Bangalore, according to the Council of Human Welfare in 2005, one for every 354 people in Hyderabad are beggars. The number of women beggars was 49percent in 2001 and there are about 10 million children beggars begging for livelihood in the Indian streets (http//www.youthkia.com/2008/04/beggary-in-india). In the month of August 2010 about 25 beggars died at the Beggars’ Rehabilitation Center at Bangalore. However in the government run destitute centers at Bangalore, about 300 beggars died between January and August of 2010. This is due to mal-nourishment, anaemia and diseases. This shows that even in these government destitute centers, no basic needs are fulfilled, whereas the animals in the zoos run by the government are well treated.
When this incident occurred, the Karnataka State Human Rights Commission Chairperson, S. R. Nayak had sought a report from the Warden of this beggars’ Relief Center about caste composition of a section of inmates which had 108 people in this relief camp. The break-up of the inmates revealed that out of 108 inmates, 94 belonged to SCs and 14 to STs (Special Correspondent, 2010). In India lakhs of people who are begging in the streets belong to SCs, STs, Muslims and other lower caste people. This reveals that the upper caste Hindu rulers of India have made the SCs, STs, Muslims and other lower caste India beggars of India.
Prostitution in India
The Indian Constitution has prohibited human trafficking and prostitution. However it is found in every part of India. Prostitution also has religious sanction in India, so that it is socially acceptable. For example, the practice of Devadasi system in Belguam district of Karnataka state, where young girls are offered to the gods and made them as ‘religious prostitutes’. Along with this, due to poverty young girls and women are being lured by offering job or promise of marriage and finally pushed into brothels. According to an estimate the number of prostitutes in India is about 7936509. As per UNICEF estimates there are at least a million child prostitutes in Asia alone with the highest numbers in India, Thailand, Taiwan and the Philippines (http://www.catw-ap.org/programs/research-document-publication…). These people become prostitutes due to their adverse socio-economic conditions and the majority of them become prostitutes against their will. The apathetic attitude of the upper caste Hindu rulers towards the development of the lower caste majority people made them as prostitutes.
Plight of Senior Citizens
According to a survey, out of 10 crores senior citizens 66 percent in the country are not able to afford two square meals a day, 73 percent are illiterate and forced to earn their living by physical labour, 90 percent have no social or health security and 37 percent are living alone. This indicates that the National policy on Older Persons formulated by the Union Government in 1999 and the Maintenance and Welfare of Parents and Senior Citizens Act 2007 remains unimplemented (Staff Reporter, 2010B). As these senior citizens are ditched by their family members they live as destitute.
The above analysis of different socio-economic indicators in the section III shows that the upper caste Hindus are enjoying a high standard of living and the lower caste majority people are having a miserable standard of living. Being the ruling class of India, these upper caste Hindus have acquired all facilities of life and have exploited the life of the lower caste majority people and made it a life of absolute misery. According to the National Commission for Enterprises in the Unorganised Sector (NCEUS), 86 percent of the working population (39.49 crores) belong to the unorganised sector, work under “utterly deplorable” conditions with “extremely few livelihood options”. In 2004-05, a total of 83.6 crores people (77percent) had an income below Rs.20 a day. Out of these population, the report points out that 88 percent of the ST’s and SC’s, 85 percent of the Muslims, and 80 percent of OBC’s pertain to the category of “poor and vulnerable” section who earn less than Rs.20 a day (Special Correspondent, 2007). This is the socio-economic conditions of SCs and STs in the independent India, who are below among all the social groups in almost all socio-economic indicators.
Dr. B. R. Ambedkar has made many provisions to destroy this unequal economic order and to establish an equal economic order in the Directive Principles of State Policy (Articles 38 and 39) of the Constitution of India. However the upper caste Hindus who are ruling this country have not implemented these provisions. Hence this unequal, unfair economic order is still continuing leading to the wretched socio-economic conditions in India.
Further, it appears that this system will be perpetuated in the globalized era, where privatization, liberalization and globalization policies have been pursued. In this New Economic Policy, the government jobs are shrinking and private jobs are in increasing in small rate. This policy promotes jobless growth and distribution-less growth and also encourages competition in all the spheres of economic life, which would only spell doom to these lower caste people as the gap will only be wider and wider between the upper caste Hindus and lower caste majority people. This will go against the dream of Ambedkar’s nation of Prabhuddha Bharatha in which socio-economic inequalities would all be ironed out.
References
Section- I
Arjun Sengupta ( 2007), “The approach to planning should change”, The Hindu, 5th September 2007, P.13).
Balasubramanian D. (2003), “Who are we, the people of India”, The Hindu, Science and Technology, 06-11-2003, P-12.
Manohar Atey, The editorial of Kanshiram, Part I, P-1&153.
Neena Vyas (2006), Include specific Muslim groups among SC’s; report, The Hindu, 1st December 2006, P.12
Nehru Olekar (2008), Deccan Herald, 24-1-2008, P-4.
Rahi Gaikwad, (2010), Maharashtra’s dismal record in conviction rate in caste atrocity cases, The Hindu, 20-6-2010, p.12.
Rajindar Sachar (2006), Social, Economic and Educational Status of the Muslim Community of India, p.6-7, Government of India, Sardar Patel Bhawan, Parliament street, New Delhi.
Rajshekar V.T., (2006), Danger of India’s break-up and its Islamisation, Dalit Voice, August 16-31,2006, Vol. 25, P-07.
Sivaramakrishnan Aravind, (2010), Global casteism, a reality, The Hindu, Magazine, 18-04-2010, p.4
Special Correspondent, (2006), Special habitats for Dalits favoured, The Hindu, 25-12-2006, p.6
Special Reporter, (2009), “caste based discrimination eclipses democracy”, The Hindu, 12-09-2009, P.13.
The Week, 03-02-2008, P-8 & 9.
Vidya Subrahmanian (2006): Muslims deprivation widespread: Sachar Committee, The Hindu, 1st February 2006, P.1.
Section-II
Dutt Ruddar and K.P.M.Sundaram (2007), Indian Economy, P.607, S. Chand and Company Ltd., 7361, Ramnagar, NewDelhi- 110055.
Gail Omvedt, (2001), Reservation in the Corporate Sector II, The Hindu, 1-6-2001.
GOI, (2010-11), Indian Economic Survey,, Ministry of Finance, NewDelhi.
Hanumnthappa. H., (2001), National Commission for SC’s and ST’s, The Hindu, 5-2-2001.
Neena Vyas (2008A), An excuse to keep OBC’s out: JD (U), The Hindu, 12th April 2008, P.12.
Neena Vyas (2008B), BJP’s caste politics and the Gujjars, The Hindu, 31st May, 2008, P.11.
Legal correspondent (2009), PIL on black money politically motivated: centre, The Hindu, 03-05-2009.
Madhava Menon N.R. (2008), Reforming the legal profession: some ideas, The Hindu, 20th February, 2008, P.12.
Pratiyogita Darpan, (2009B), Current Events Round-up, Vol.1, February 2009, p.37.
Press Trust of India, (2010), The New Indian Express, 15-09-2010, p.1.
Datt Ruddra &K.P.M.Sundaram,(2006), Indian Economy-2006, P-364.
Suraj B.Guptha, Black Income in India (1992), P-146.
Ruddar Datt and K.P.M. Sundharam, (1995), Indian Economy, P-328.
Special Correspondent, (2009), Billions worth of Indian wealth in Swiss Banks, The Hindu, 30th August, 2009, P.12.
Venkatesan J., (2010), Eight out of 16 former CJIs were corrupt: Shanti Bhushan, The Hindu, 17-09-2010. p.15.
Section-III
Aarti Dhar, (2010), Any ill-equipped settlement of 20 households to be slum, The Hindu, 05-09-2010, P.20.
Editorial (2008), Inequality in Cities, The Hindu, 20th November, 2008, P.10.
GOI, (2007-08), Indian Economic Survey, P.A-2
Jason Burke (2010), More Poverty in India than Sub- Saharan Africa, The Hindu, 15-07-2010, P.22.
Kalpana Sharma (2010), Invisible environmentalists, The Hindu, Sunday Magazine, 13-6-2010, p.3
Mea Tujhe Saleem, (2010), India not a happy place for mothers: report, Deccan Herald, 10-05-2010, p. 7.
Prasenjit Chowdhury (2009), India is still world’s hunger capital, Deccan Herald, 27th August 2009, P.10.
Sachar Rajindar (November 2006), “Prime Minister’s High Level Committee on Social, Economic and Educational status of the Muslium community of India” Government of India, P-157.
Shivakumar A.K (2007A), why are levels of child malnutrition high? The Hindu, 22nd June, 2007, P.12.
Special Correspondent (2008A), Under-5 mortality rate high in India, says UNICEF report, The Hindu, 23-01-2008, P.15
Special Correspondent (2008B), The Hindu, 24-02-2008, P.4.
Special Correspondent (2007), Most unorganised workers get below Rs.20 a day, The Hindu, 10th October, 2007, P.16.
Special Correspondent (2004), Drastic fall in net availability of food grains, The Hindu, 11-03-2004, P.11.
Special Correspondent, (2009), “Abolish single-teacher schools”, The Hindu, 05-10-2009, p.7.
Special Correspondent, (2010), Its mostly Dalits, The Hindu, 22-08-2010, p.4.
Staff Reporter (2010A), Waste pickers demand ID cards from Government, The Hindu, 20-6-2010, p.5.
The Hindu, 17-7-2003.
Staff Reporter (2010B), 37 percent of senior citizens living alone, The Hindu, 17-08-2010, P.05.
The Week, August 9, 2009, P.14.
Zoya Hasan (2009), Legislating against hunger, The Hindu, 27th August, 2009, P.10.
Selected Bibliography
Shanmugam. V.(2011): Hindu Hegemony, Asmitha-Arhanth Publications, U-21, Pampapathi Road, Saraswathipuram, Mysore-570009.
Thorat Sukhadeo & Katherine S. Newman (2010), Blocked by Caste, Economic Discrimination in Modern India, Oxford University Press, YMCA Library Building, Jai Singh Road, New Delhi 110001.
________________________________________________________________________________________
__________________________________________________________________________________________
CONVERGING TECHNOLOGIES AND COMPETITIVENESS
Obviously, powerful technologies are developing. Each is powerful individually, but the real power is
synergy and integration, all done at the nanoscale. There’s plenty of room at the bottom. Intel recently
announced it expects to produce a terahertz chip about six or seven years out — 25 times the number
of transistors as the top-of-the-line Pentium 4. Within the next few years we’re going to be looking at
computers that are really personal brokers or information assistants. These devices will be so small
that we’ll wear them and integrate them. They will serve as information brokers.
http://www.gsmarena.com/news.php3?sTag=Symbian
Nokia Belle Feature Pack 2 update brings new Hindi Keyboard
Today most of the Nokia PureView 808, 701, 700 and 603 users started getting Belle Feature Pack 2 update
through OTA globally including India. There are lot of new feature in
Nokia Belle FP2, but one of the features completely surprised me which
is its new keyboard. Most of the 808 users were awaiting for the new
improved keyboard with FP2, but I got completely surprised when I found
new Hindi QWERTY keyboard as an option along with the English keyboard.
This is the official Hindi keyboard
which you can select by clicking on world icon below the space-bar key.
The new Devnagari Keyboard is simply superb. I even found out that it
works pretty well even for Marathi language. No doubt but this is one of
the killer features of Nokia Belle FP2 for Nokia PureView 808. Apart
from Hindi, I haven’t found any additional Indian language option for
new built in keyboard.
We hope most of the Nokia 808 users already started enjoying the Pure benefits of Nokia Belle FP2 update.
We all knew this was eventually coming, but it’s now official.
Symbian on Nokia is dead.
Nokia managed to send off the once might platform in style. The 808
PureView will go down in history as the last Symbian device by the
Finnish…
It’s been a while since Nokia last updated its 41MP 808 PureView, but
today the Finns are making the cameraphone owners happy with a new
firmware release.
Pushing the phone’s software to version 113.010.1508, the update is
420MB in size and…
No one doubted that the iPhone 5 launch will be big, but it turned
out so big that it slowed the growth of Android in the US and the UK,
according to Kantar World Panel.
The rest of the EU5 (France, Germany, Italy and Spain) saw just the
opposite…
Finally, the issues have been ironed out and Nokia has restarted the rollout of the Nokia Belle Feature Pack 2 firmware update.
The update is headed for Nokia OS devices including the Nokia 808 PureView, 701, 700 and 603. The PureView will…
Vertu, in collaboration with Italia Independent, has announced two
new phones, the Constellation Blue with a touchscreen and the
Constellation Quest Blue with a QWERTY keypad.
As is usual for Vertu phones, both the devices are hand made and…
Yesterday, Nokia started the rollout of the Belle FP2 update for the
last crop of Nokia OS (formerly Symbian) phones including the 603, 700,
701 and 808 PureView (with the PureView getting extra imaging and
gallery features). Shortly after, though,…
Starting today, Nokia is rolling out the Belle FP2 update its last
generation of Nokia OS phones. The Nokia 808 PureView is getting a good
deal of exclusive imaging and gallery features, while the 701, 700 and
603 are getting the same update sans…
Nokia has just started the global rollout of the Symbian Belle
Refresh. Owners of the Nokia N8, E7, C7, C6-01, X7 and Oro should check
their devices for the firmware update.
Symbian Belle Refresh brings some exciting features to the listed…
Another day, another Q2 report - Gartner put out its assessment of
the mobile phone world for the second quarter of this year, detailing
how individual companies and smartphone OSes did.
Interestingly, the worldwide market saw only 419 million…
We’ve already seen IDC’s numbers on tablet market share for Q2 2012,
but now it’s time to see how they judge the performance of smartphone
OSes. It comes shortly after the Canalys’ take on the situation and
there are no surprises, just a better look…
A video of a pre-release Feature Pack 2 for Symbian Belle has leaked.
Currently available on Nokia’s RDA (Remote Device Access), which only
Nokia registered developers have access to, allows for Symbian Belle FP2
to be tried out in an…
If you are a UK resident, hoping to get the 41MP of camera goodness
that is the Nokia 808 PureView at a nicely subsidized price, we have
some bad news for you. None of the British carriers will be offering the
Symbian smartphone, so getting it…
The Nokia 808 PureView pre-orders at UK retailers’ sites are finally
starting to list launch dates. Amazon UK will be the among the first
stores to get it.
Amazon UK has the 808 PureView (black and white) listed for £500 ($780)
with a release…
A promo video has leaked showing Nokia Air, the company’s own cloud
syncing solution.
Nokia Air is designed to sync apps, contacts, media across Nokia tablets
and smartphones. By the looks of it, Symbian Belle is the OS destined
to receive…
The Nokia 808 PureView has made the next step towards US availability
- just a day after it was announced that the cameraphone monster would
be sold stateside through Amazon, it’s now available for pre-order.
As promised, the price is set at $699…
Until now, every Vertu phone was about you. You, owning one of the
most expensive and luxurious phone in the market. But this is where the
Vertu Constellation Smile differs. Because it’s not just about you any
more but also about a child whose life…
It appears that the 808 PureView has finally started leaving Nokia’s
factories and making its way to retailers.
Even though Nokia hasn’t mentioned a word about it, we’ve received
several tips in the last few days that the monster cameraphone has…
All Symbian fans and users might want to sit down while reading this.
According to the Product Marketing Manager for Nokia South Europe
Mathias Fiorin, Symbian Carla has been cancelled.
Nokialino, an Italian Nokia fan site, claims to have spoken…
Analysts are keeping a close eye on the market share of the various
mobile OSes. Kantar WorldPanel just reported in and its findings show
that Europe enjoyed recent Android offerings more than they did the
iPhone 4S.
Their report focuses on the…
We recently learned that Nokia will be launching the 808 PureView
first in Russia and India. And although Nokia is yet to announce the
pricing for the phone, the page source for the Nokia India store has let
the cat out of the bag….
Symbian is a mobile operating system (OS) and computing platform designed for smartphones and currently maintained by Accenture.[5]
Current trends hold, one of those information brokers started looking at science
and horses, Seriously, that day has
come fast, based on breakthroughs in producing computer chips with extremely small components.
If we do policy right, with each breakthrough will come technology transfer, commercialization,
economic growth, and opportunity that will pay for the next round of research.
In all of this, policy persons, try to separate hype from hope. But the more is thought about
that, the more it is determined that in this political town, maybe the separation isn’t all that important,
because hype and hope end up fueling the social passion that forms our politics. It gets budgets passed.
It makes things possible for all of you. Without some passion in the public square, we will not achieve
many of our goals. Those goals are mind-boggling — what we used to think of as miraculous — the
deaf to hear, the blind to see, every child to be fed. And that’s just for starters.
Always, each advance in technology carries a two-edged sword. As a policy person it needs your help.
One hundred years ago, the automobile was not immediately embraced; it was rejected as a
controversial new innovation. Eventually it was accepted, then we had a love affair with it, and now
it’s perhaps a platonic relationship. Our journey with these other technologies is going to have similar
bumps in the road. And so, as you set out today, I think you should include these three important
considerations in your mission:
-
to achieve the human potential of everybody
-
to avoid offending the human condition
-
to develop a strategy that will accelerate benefits
Earlier, we talked about the network effect of bringing you all together, and these new technologies
are going to enhance group performance in dramatic ways, too. We really must look at some of the
ethical challenges that are right around the corner or even upon us today. Our strategy must establish
priorities that foster scientific and technical collaboration, and ensure that our nation develops the
necessary disciplines and workforce. We need a balanced but dynamic approach that protects
intellectual property, provides for open markets, allows commercialization, and recognizes that
American leadership is very much at stake.
Look all around the globe at the work that’s going on at the nanoscale. American leadership is at stake,
but we need a global framework for moving forward. The federal government, of course, has an
important role: ensuring a business environment that enables these technologies to flourish, to work on
that global aspect through the institutions of government, to continue to provide federal support for
R&D. I am proud that President Bush recommended a record investment in R&D. I know there are
concerns about the balance of the research portfolio. We need your help on that. President Bush
specifically requested a record increase in the nano budget, over $518 million, almost double what it
was two years ago.
The federal government has a clear fiscal role to play but also should use the bully pulpit to inspire
young kids like one daughter of mine who does love science right now, so that they will go ahead and
pursue careers like yours to reach the breakthroughs, so we will have more people like 39-year-old
Eric Cornell at NIST, one of our recent winners of a Nobel Prize for Physics.
I think we can achieve our highest aspirations by working together as we are today — and we’ve got
some of the best minds gathered around this table. But, my message is distilled to this: If we set the
right policies and we find the right balance, we can reap the rewards and avoid the really atrocious
unethical possibilities. At every step — whether it’s funding, advocacy, policy formation, public
education, or commercialization — we’re going to need you scientists and engineers to be intimately
involved. I look forward to being a part of this promising effort. Thank you.
02/01/13
2213 SATURDAY LESSON 822 மதிய மாநில பொது துறையில் இயங்கும் SC/ST நலசங்கங்கள், தங்களுடைய சம்பள உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து மட்டுமே கவனம் செலுத்தாமல் அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி அவர்களின் கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற அபிவிருத்திக்காக எல்லா கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ் பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களுக்கு நேரம், திறமை, நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி ஏற்போம். ஆந்திர பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள் முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக பங்கேற்க்கும் விழாவில் அனைவரும் பங்கெற்போம்.- NATIONAL STRATEGY TOWARDS CONVERGING SCIENCE AND TECHNOLOGY
Filed under:
General
Posted by:
site admin @ 7:08 pm
2213 SATURDAY LESSON 822 மதிய மாநில பொது துறையில் இயங்கும் SC/ST
நலசங்கங்கள், தங்களுடைய சம்பள உயர்வு, பதவி உயர்வு, பணிமாற்றம் குறித்து
மட்டுமே கவனம் செலுத்தாமல் அண்ணல் அம்பேத்கர் மற்றும் கான்ஸிராம் ஜி
அவர்களின் கனவான உன்னத திறவுகோலால் (MASTER KEY) முன்னேற்ற
அபிவிருத்திக்காக எல்லா கதவுகளின் பூட்டைத் திறக்க BSP (பஹுஜன் ஸமாஜ்
பார்டி)யின் தலைவி செல்வி மாயாவதி அவர்களுக்கு நேரம், திறமை, நிதி ஒதுக்கி யானைச் சின்னத்தில் வாக்களித்து ஒப்படைக்க பாடுபட உறுதி ஏற்போம்.
ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று 11:00 மணிக்கு பாலஸ் கிர்வுண்ட், பெஙளூருவில் நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்க்கும் விழாவில் அனைவரும் பங்கெற்போம்.
All State, Central Government and Public Sector
Employees are requested to participate in large numbers on 10-02-2013 at
Palace Grounds at 11:00 AM to attend the conference of South India
with Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji as the Chief Guest.
The total government jobs are just 2% of the total population. out of which
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including Religious Minorities)
Group
A 11.5% 4.8% 6.9%
76.8% ( 90% of which is cornered by 1st rate athmas
(the brahmins) and the 2nd,3rd, 4th rate athmas had accepted to this
ratings to remain their slaves))
Group B 14.9% 6% 7.3% 71.8%
Group C 6.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
98%
of the population are involved in other businesses who call themselves
as 1st(brahmin), 2nd(kshatryia) and 3rd bania) rate athmas (manuvadis)
which constitutes just 15% of the total population who are the actual
beneficiaries of the freedom and independence of this country.
85%
belonging to SC/ST/OBC/religious minorities are left with only 2% of
the total wealth of the country and are sufferers of price rise of all
commodities as a result all kinds of atrocities on them.
The
Bill on Reservation in Promotions for the SC/STs
2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17,
2012 with a thumping majority. But in the Lok Sabha, due to the
conspiracy of the Manuvadi
parties The BJP, CONGRESS AND SP have played a mischief to stall its
passage. Hence the Bill has
not been passed despite the sincere efforts of Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji. This event has brought out
many hidden realities which have hitherto not been widely known to or
recognized by the public in general and Bahujan Samaj(majority people)
in particular. This opposing attitude of manuvadis from time immemorial
due to the madness and hatred against the untouchables in itself shows
that the Bahujan Samaj is treading the right path.
BSP is the only party to safeguard the interests
of SC/ST/OBCs: The media (once Napolean had said that he can face two
battalions but not two scribes) was forced to highlight the role of BSP
and their leader Behanji in getting the Bill passed in the Rajya Sabha.
The leader has gone to the extent of accusing the Deputy Speaker Mr.
Hamid Ansari for the delay tactics in passing the Bill. The two
different strategies she adopted in both the Houses to save the UPA
Govt. on the issue of FDI were intended to force the Government to pass
the Bill smoothly. It was a strategy to create a moral compulsion on the
UPA Government. It was widely publicized that the UPA Govt. was saved
by the BSP leader Behan Mayawatiji. The people have come to know that
Behanji can go to any extent to protect the rights of the people.
The
mask worn by the Congress that it was the savior of SC/STs has been
torn apart. It got exposed on the day it failed to prevent the
hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its betrayal it
stands exposed before the whole world that its commitment to the cause
of SC/STs is a big bogus. It was expected that the Congress would
support passing the Bill in the Lok Sabha in return to the favor done by
the BSP chief in FDI issue. But the Congress has shown its real colors.
Insincerity and helplessness of SC/ST MPs of other parties:
From the very beginning these SC/ST MPs belonging to the Manuvadi
parties were not sincere towards passing the Bill. They had never
exhibited any courage to voice in support of it. Some of them had tried
to fool the people by staging dharna outside the Parliament. What they
could not do inside the House, they were managing to show outside. They
were trying to tell their people that they were struggling hard outside
to secure their rights inside the Parliament. But people are asking them
that why did they go to the Parliament when they were unable to secure
the rights of the people. If they think that they would do better by
staging dharna outside the Parliament, they should not have contested
the elections in the first place. Now the people are made to realize
their own responsibility of electing the genuine and capable
representatives to the House of People (Lok Sabha). These chamchas are
more sincere to their parties and more worried about their career than
the people they represent.
The mischievous behavior of Mr.
Mulayam Singh Yadav, the chief of Samajwadi Party, who accepted to be
the 4th rate soul and to serve as slaves to the 1st, 2nd and 3rd rate
souls (manuvadis) inside and outside
the Parliament has given an impression among the SC/STs that the Other
Backward Classes are against their demands. Actually, the OBCs are very
poorly represented in the higher posts and they are more in need of a
statute to ensure the reservation in promotions. In Group A posts, the
representation of SCs is 11.5% and that of STs is 4.8%. The backlog
works out to 3.5% and 2.7% respectively. Whereas the OBC representation
in Group A is only 6.9% leaving a backlog of 20.1% as against the
constitutional provision of 27%. But the OBC leaders like Mr.Mulayam
Singh Yadav are deliberately blind towards these facts and misguiding
the OBCs. These leaders should have fought for the ‘adequate
representation’ of the OBCs in the higher posts. Instead, they argue
that reservation in promotions would create divisions in the society. He
is ignoring the fact that if his argument is extended further, then he
has to oppose the very concept of reservation itself and the OBCs will
be forced to stick to their caste occupations as ordained by the caste
system. Hence, it is very clear that if these mischievous leaders are
not exposed properly, there is every danger that the innocent OBCs will
be deprived of their constitutional rights and get instigated against
the SC/STs. Whatever the little they have attained so far, due to the
sacrifice our ancestors, will be lost forever. Hence, it it has become
the duty of the awakened Bahujan Samaj to educate the OBCs on the right
path and protect their rights. Selfish leaders must not be allowed to
divide and instigate the poor and powerless brothers to fight among
themselves. Such fights will disempower them both. There is a great need
to work for the unity of SC/ST/OBCs.
When the above facts
are realized, it could be understood that the casteist forces, by
stalling the Bill on Reservation in Promotions, have done a good job.
They have created a great opportunity to educate and organize the
Bahujan Samaj and strengthen their movement.
Struggle
has to continue even after 10-02-2013 until
the Bill on reservation in promotion is passed in the Budget session.
Sarvajan in general and the SC/STs inparticular are requested to spare
their time, talent and treasure
for the success of the struggle. Cutouts thanking Bahen Ms
mayawti Ji’s bold initiative in protecting the interests of the Entire
People will be placed in front of all offices.
NATIONAL STRATEGY TOWARDS CONVERGING SCIENCE AND TECHNOLOGY
The role of the Office of Science and Technology Policy OSTP is to identify cross-cutting, high-risk technologies that don’t reside in a particular department or agency and to sponsor them, thus helping them move across government agencies. Nanotechnology is a clear ex ample of the kinds of technologies that have great potential and yet need government-wide review and focus.
Obviously, nanotechnology is just one of a number of emerging technologies. We are living in a very exciting time. Just think of what has happened with information technology over the last 10 years. It has allowed us to have the Internet, a global economy, and all of the things that we know about and have been living through. In just this past year, the field of biology has experienced tremendous advances with the human genome project. New this year in the budget is the national nanotechnology initiative, and similar kinds o f progress and accomplishment are anticipated there.
Could these technologies and others merge to become something more important than any one individually? The answer to that question obviously is that they must. Convergence means more than simply coordination of projects and groups talking to one an other along the way. It is imperative to integrate what is happening, rise above it, and get a bigger picture than what is apparent in each individual section.
There is an institute at Harvard called the Junior Fellows, formed many, many years ago by a forward thinker at Harvard and endowed with a beautiful building with a wonderful wine cellar. Senior Fellows, who were the Nobel Laureates of the university, and Junior Fellows, who were as elect group of people picked from different disciplines, came together there for dinner from time to time. Sitting together at one Junior Fellows dinner I attended several years ago were musicians, astrophysicists, and astronomers discussing how certain musical chords sound good and others don’t, and how those sorts of harmonics actually could help to explain the solar system, the evolution of galaxies, and so forth. Essentially, this is what the two-day NBIIPDC workshop is doing, bringing together thinkers from different disciplines to find common ground and stimulate new thinking. When professionals as diverse as musicians and astrophysicists can discover mutually resonant concepts, think about what we can do with the kinds of technologies that we have today. That is why this NBIIPDC workshop is so important.
You are the national technology leaders, or you are connected with them. You are the beginnings of an important group coming together. Nuclear and aerospace technology, psychology, computer science, chemistry, venture capital, medicine, bio engineering, social sciences — you’re all here, and you represent not only the government, but also industry and academia. I thought it was tremendously creative, the way that the working sessions were broken down around people’s needs because, in the end, that’s why science is here. Science is here to serve people. So, it is very important for the breakout groups to look at hum an cognition and communications and human physical performance by focusing on how to solve human needs.
Take this opportunity to begin the cross-fertilization and understanding of each other’s disciplines. The language of each technology is different. The key ideas that define them are different.The hopes and visions are different.T he needs to accomplish those are different. But the network that we can form and the learning that we can have as a result of today’s efforts can somehow bridge those gaps and begin the understanding.
I applaud you for being here today. I challenge you to learn and think beyond your discipline to help to establish the inner technology visions, connections, and mechanisms that will solve the human problems of our world. This is the beginning of the future, and we at OSTP are both anxious to help and anxious to learn from you.
Filed under:
General
Posted by:
site admin @ 7:16 am
1213 FRIDAY LESSON 821 -OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:GENERAL STATEMENTS AND VISIONARY PROJECTS & A. MOTIVATION AND OUTLOOK THEME A SUMMARY(To Be Continued)
GENERAL STATEMENTS AND VISIONARY PROJECTS
The following six sets of contributions (chapters A to F) present key statements and visions from academe, private sector and government illustrating what technological convergence could achieve in the next 10 to 20 years. In each set, statements are grouped at the beginning that consider the current situation in the particular area and project ways we could build on it to achieve rapid progress. The later contributions in the set present visions of what might be achieved toward the end of the two-decade period. In the first of these six sets, government leaders and representatives o f the private sector provide the motivation for this effort to understand the promise of converging technologies. T he second and third sets of contributions identify significant ways in which the mental and physical abilities of individual humans could be improved. The third and fourth sets examine prospects on the group and societal level, one considering ways in which the internal performance of the society could benefit and the other focusing on the defense of the society against external threats to its security. The sixth and final set of essays considers the transformation of science and engineering themselves, largely through advances in education.
A. MOTIVATION AND OUTLOOK THEME A SUMMARY
In a sense, this section of the report gives the authors their assignment, which is to identify the technological benefits of convergence that could be of greatest value to human performance and to consider how to achieve them. Five of the statements were contributed by representatives of government agencies: The Office of Science and Technology Policy, The Department of Commerce, The National Aeronautics and Space Administration, the National Institutes of Health, and the National Science Foundation. The remaining three were contributed from private sector organizations: The American Enterprise Institute, Hewlett Packard, and the Institute for Global Futures. But these eight papers are far more than mission statements because they also provide an essential outlook on the current technological situation and the tremendous potential of convergence.
1. It is essential to identify new technologies that have great potential to improve human performance, especially those that are unlikely to be developed as a natural consequence of the day-to-day activities of single governmental, industrial, or educational institutions. Revolutionary technological change tends to occur outside conventional organizations, whether through social movements that promulgate new goals, through conceptual innovations t hat overturn old paradigms of how a goal can be achieved, or through cross-fertilization of methods and visions across the boundaries between established fields ( Bainbridge 19 76). Formal mechanisms to promote major breakthroughs can be extremely effective, notably the development of partnerships be tween government agencies to energize communication and on occasion to launch multi agency scientific initiatives.
2. Government has an important role in setting long-term priorities and in making sure a national environment exists in which beneficial innovations will be developed. There must be a free and rational debate about the ethical and social aspects of potential uses of technology, and government must provide an arena for these debates that is most conducive to results that benefit humans. At the same time, government must ensure economic conditions that facilitate the rapid invention and deployment of beneficial technologies, thereby encouraging entrepreneurs and venture capitalists to promote innovation. Of course, government cannot accomplish all this alone. In particular, scientists and engineers must learn how to communicate vividly but correctly the scientific facts and engineering options that must be understood by policymakers and the general public, if the right decisions are to be made.
3. While American science and technology benefit the entire world, it is vital to recognize t hat techno logical superiority is the fundamental basis of the economic prosperity and national security of the United States. We are in an Age of Transitions, when we must move forward if we are not to fall behind, and we must be ready to chart a course forward through constantly shifting seas and winds. Organizations of all kinds, including government itself, must become agile, reinventing themselves frequently while having the wisdom to know which values are fundamental and must be preserved. The division of labor among institutions and sciences will change, often in unexpected ways. For many years, scholars, social scientists, and consultants have been developing knowledge about how to manage change (Boulding 1964; Drucker 196 9; D eming 1982 ; Wo mack a nd J ones 19 96), but vigorous, fundamental research will be needed throughout the coming decades on the interaction between organizations, technology, and human benefit.
4. Government agencies need progress in NBIIPDC in order to accomplish their designated missions. For example, both spacecraft and military aircraft must combine high performance with low weight, so both NASA and the Department of Defense require advances in materials from nanotechnology and in computing from information technology. Furthermore, in medicine and healthcare, for example, national need will require that scientists and engineers tackle relatively pedestrian problems, whose solutions will benefit people but not push forward the frontiers of science. But practical challenges often drive the discovery of new knowledge and the imagination of new ideas. At the same time, government agencies can gain enhanced missions from NBIIPDC breakthroughs. One very attractive possibility would be a multi agency initiative to improve human performance.
5. Science must offer society new visions of what it is possible to achieve. The society depends upon scientists for authoritative knowledge and professional judgment to maintain and gradually improve the well- being o f citizens, but scientists must also become visionaries who can imagine possibilities beyond anything currently experienced in the world. In science, the intrinsic human need for intellectual advancement f inds it s most powerful expression. At times, scientists should take great intellectual risks, exploring unusual and even unreasonable ideas, because the scientific method for testing theories empirically can ultimately distinguish the good ideas from the bad. Across all of the sciences, individual scientists and teams should be supported in their quest for knowledge. Then inter disciplinary efforts can harvest discoveries across the boundaries of many fields, and engineers will harness them to accomplish technological progress.
The following eight statements develop these and other ideas more fully, thereby providing the motivation for the many chapters that follow. They also provide a perspective on the future by identifying an umber of mega trends that appear to be dominant at this point in human history and by suggesting ways that scientists and policymakers should respond to these trends. Their ad vice will help Americans make history, rather than being subjects of it, strengthening our ability to shape our future. The statements include a message from the White House Office of Science and Technology Policy (OSTP) concerning the importance of this activity to the nation, a message from the Department of Commerce on its potential impact on the economy and U.S. competitiveness, a vision for converging technologies in the future, examples of activities already underway at NASA and NIH, in dustry and business perspectives on the need for a visionary effort, and an overview of the trend toward convergence of the mega trends in science and engineering.
VOICE OF SARVAJAN
Instead of sending a specific reply to your newspaper, she decided to respond to your queries before the entire media.
Ms. Mayawati claimed that earlier, her brothers were targeted and now, BSP general secretary Satish Mishra and his lawyer-businessman son were being charged with wrongdoing with the intention of harming the party.
Asking the media to shed its “casteist (Once Napolean said that he could two battalions, but not two scribes. Today’s scribes feel that they are 1st rate athmas and the untouchables have no athmas. So that they can do whatever they wish to do to them. But the Buddha never believed in athmas, he said all are equal. Hence Babasaheb Ambedkar, Kanshiram Ji. Ms Mayawati ji have returned back to their original religion along with millions of followers. This is not tolerated by the so called 1st rate athmas for the fear of becoming minorities minus the Awakened Ones with Awareness. It has become fashion of the 1st rate athmas to find fault with untouchables whenever they become eligible for their nest promotion. Now Ms mayawati has become eligible for becoming the newt Prime Minister of PraBuddha Bharath. Hence this tirade of the intolerable, full of hatred, anger and jealousy of the so called 1st rate asthma which is nothing but a mental disease. Their right place is mental asylum. They are aware of this too.) ” mindset, she questioned if there was any “media investigation” into the business dealings of Congress and BJP leaders, including the son-in-law of former Prime Minister Atal Bihari Vajpayee.
These casteist mindset media will never investigate the business dealings of the rich business castes including the media which has amazed wealth disproportionately to their known sources of income after the Independence of this country. Let there be a media investigation on this. Or the intellectuals will do this.
Let Indian Expresss do media investigation on all Black Money swindlers.
Man is mortal. Every one has to die one mayor the other. But one must resolve to lay down one’s life in enriching the noble ideals of self-respect and in bettering one’s human life…Nothing is more disgraceful for a brave man than to live devoid of self-respect - Dr.B.R.Ambedkar.
The ruling castes including the media not only controls legal economic activities but also has created a black economy, illegal economy, parallel economy etc.,to it. This economy indicates the existence of illegal economic activities which has been created after Independence.
Will the Indian Express and the other papers who hate the untouchables come forward to tell the people that they are not involved in
The legal activities whiich are
* Lower assessment of personal income,
* showing lower output or lower sales or showing higher costs by economic firms
* registration of immovable property at lower value,
* under invoicing of exports and over invoicing of imports by the private sectors and sale of import licences by the government,
* leakages from private corporate sector investments,
* leakages from public sector investments,
* leakages in public expenditures,
* Kickbacks from contractors,
* Kickbacks in public affairs.
The black income is created from illegal activities like smuggling, black market transactions, tax evasion, acceptance of bribes, kickbacks etc. This is a loss of revenue to the government.
The various activities that are the sources of creation of black money are bribing officials to obtain undue favor in the industrial sector, trading and commercial sector, import and export trade, offering bribes to the people who are in political power to get favor from them, and escaping from various taxes through through these favor, public expenditure and smuggling etc. Bribing benefits both the bribe giver and the bribe receiver. The bribe giver undervalues his or her assets and income to the government. The bribe receivers being givernment officials accept the bribe and approve the same on behalf of the government. The bribe givers also get out-of-turn favor in exchange of bribes.
The creation of black money was only 6% of GDP in 1953-54. The IMF staff survey on unaccounted sect of the economy has estimated Rs.72,000 crores as black income in 1982-83, which was 50% of GNP of Rs.1,45,141 crores.
1. Income tax evasion 34329 crores in 1987-88
2. Corporate Tax evasion 1030 crores in 1987-88
3. Black gains in real estate 18847 crores in 1987-88
4. Excise duty evasion 10951 crores in 1987-88
5. Customs duty evasion 5953 crores in 1987-88
6. Black income from Smuggling 12000 crores in 1987-88
7. Black income from export 2361 crores in 1987-88
8. Evasion from state taxes 16131 crores in 1987-88
9. Black income from public expenditure
a) States 11580 crores in 1987-88
b) Central government 4950 crores in 1987-88
10. Black income from private corporate
investment 1724 crores in 1987-88
11. Total ( to 10) 149297 crores in 1987-88
The amount of black money estimated by parliament standing committee on Finance and Black Money for the year 1994-95 was of the order of Rs.3,00,000 crores at1980-81 prices and Rs.11,00,000 crores at the current prices. By now black money generation may be almost parallel or more than the GDP. That is why this unofficial economy is now also called as parallel economy .
THIS CLEARLY STSTES THAT THE UPPER CASTE RULING CLASS HAS CREATED UNOFFICIAL ILLEGAL ECONOMY ALONG WITH THE LEGAL ECONOMY. NOW, THERE IS NO DOUBT ABOUT THE COVERT SUPPORT OF THE RULING CASTE FOR THE DEVELOPMENT OF THIS ILLEGAL ECONOMY.
REASONS FOR CREATION OF BLACK MONEY
1 TO MAINTAIN STATUS QUO IN THE SOCIO-ECONOMIC SPHERES, BLACK ECONOMY IS CREATED AND BEING EXPANDED AFTER INDEPENDENCE. THIS BLACK ECONOMY HELPS CONTINUE THE STSTUS QUO IN THE SOCIO-ECONOMIC FIELDS THAT IS THE RANKED CASTE SYSTEM ( 1st 2nd, 3rd 4th RATE ATHMAS AND THE UNTOUCHABLES WITH NO ATHMAS (BUDDHA NEVER BELIEVED IN ANY ATHMAS. HE SAID ALL ARE EQUAL)) AND UNEQUAL DISTRIBUTION OF ECONOMIC RESOURCES. BLACK MONEY IS CREATED TO CONCEAL ASSETS AND INCOME OF THE UPPER CASTES AND TO PERPETUATE POVERTY AMONG THE SC/ST/OBC MINORITIES THE MAJORITY PEOPLE.
Arrive or Depart Stress-Free at the Bandaranaike Airport — Book your safe and convenient 
