9. Anàpatti
chabbassàni karoti, atireka chabbassàni karoti, a¤¤assatthàya karoti và
kàràpeti và, a¤¤ena kataü pañilabhitvà paribhu¤jati, vitànaü và
bhummattharaõaü và sàõipàkàraü và bhisiü và bimbohanaü và karoti,
bhikkhusammutiyà, ummattakassa, àdikammikassàti.
Still not sure? Let a local chapter help you find the right mentor.
Don’t
miss this chance to learn how create new business opportunities via
LinkedIn. Sales expert Jill Konrath will share the secrets to
extraordinary success with this online tool.
Become a SCORE Volunteer and Make Dreams Come True
Every year, SCORE volunteers help thousands of
entrepreneurs start small businesses and achieve new levels of success
in their existing businesses. Volunteering at SCORE is a way for you to
give back to your community, connect with fellow business owners, and
pass on your knowledge and expertise to the next generation of
entrepreneurs in your community.
SCORE volunteers provide confidential business
mentoring services, both in person and online. We lead seminars and
workshops to help small business owners meet their goals and achieve
success. We help expand outreach of SCORE through marketing and alliance
building in our local communities. We provide subject matter expertise
by industries and professional skills.
Volunteering as a SCORE mentor means you are joining a community
of 13,000 diverse volunteers who are all committed to helping small
business owners succeed. Whether you have owned your own small business,
come from a Fortune 500 company, retired, college student, have a
sincere commitment for helping small businesses or volunteering, there
is a place for you as SCORE volunteer.
As a SCORE Volunteer You Can:
Share your success and expertise through mentoring
Lead workshops and seminars
Provide online or telephone mentoring directly from your home or office
Serve in a leadership capacity with SCORE
Serve in another capacity at SCORE (Marketing, IT, administration, finance, fundraising, HR, etc.)
Have flexibility with your volunteering time
Benefits of Volunteering:
SCORE volunteers enjoy a variety of personal, local and national rewards.As a SCORE Volunteer, you:
Enjoy the satisfaction of contributing to the success of others
Share great experience with other SCORE volunteers
Share your experience. Register today by completing the application link below.
5 surprising secrets for a flatter stomach
Work your entire core, building up its strength and flexibility.
Doing exercises like Pilates or stability ball work will help you do this.
Whole grains had lost more weight from their stomachs
Healthy diet to eat, consisting of fruit, vegetables,
Eat more foods such as oats (which contains as many antioxidants as broccoli and spinach), brown rice and wheat berries.
Adults should sleep for no less than seven hours a night.
Slowing down the pace you eat meals that will help you to achieve a flatter stomach because you will eat smaller portions.
To stop eating so quickly you should make sure you eat at your dining
table and do not eat in front of the TV. Concentrating and savouring
what you are tucking into will help slow down the rate you eat at.
Soft lighting and gentle music helped participants eat less quickly so
you could always dim the lights and put on some Enya too.
Tuck into some enzymes
An enzyme that will help you achieve a flatter stomach is called
bromelain and it can be found in pineapples. The bromelain enzyme
digests protein and is called a proteolytic enzyme. It is useful for
those who want a flatter stomach because it aids the digestion of foods
that are high in fibre, such as beans or vegetables. By aiding the
digestion of these foods this enzyme eases bloating, which is a major
obstacle that stands between many people and their flat stomachs.
If you want to get a flat stomach and think the bromelain enzyme might
help you to achieve this then you should eat some fresh pineapple before
a meal to aid your digestion. The enzyme can also be taken as a
supplement
Poll panel stalls subsidised rice scheme in Karnataka
SME Times News Bureau | 29 Mar, 2013
The
Election Commission Thursday directed Karnataka’s BJP government not to
go ahead with its Rs.2 per kg rice distribution scheme to poor families
in view of the model code of conduct (MCC) in force for the state
assembly elections May 5.
“We
have told the state government that sale of subsidised rice to ration
card holders through the public distribution scheme would violate the
MCC, which is in force since March 20 when the state assembly election
was announced,” state’s chief electoral officer Anil Kumar Jha told
reporters in Bangalore.
As
the scheme was announced Feb 8 by Chief Minister Jagadish Shettar in
the state budget for ensuing fiscal (2013-14), the state government was
preparing to launch it from April 1 at Koppa near Sringeri in
Chikmagalur district, about 320 km from here.
About
9.8 million below poverty line (BPL) cardholders across the state were
to benefit from the pro-poor food scheme, with about 20-25 kg per BPL
family per month.
Similarly,
cardholders above poverty line (APL) were to also benefit from the
subsidised scheme with rice priced at Rs.10 per kg through fair price
shops across the state.
Though
state Food and Civil Supplies Minister D.N. Jeevaraj expressed
surprised at the poll panel’s directive, he told reporters that the
state government would abide by the decision.
In
a related development, the state-run Karnataka Electricity Regulation
Commission has put on hold its decision to hike power tariff in view of
the MCC and in response to an appeal by the state utilities (escoms).
Chief
Election Commissioner V.S. Sampath and the other two members of the
poll panel will visit Bangalore April 8-9 to hold second round of
interactions with political parties and review poll preparations with
state officials and police authorities
Open Source Code of EVMs may be made public. National Flower LOTUS of BJP along with their leaders and pictures has to be draped as it was done in UP Assembly Elections. National Flower LOTUS allotted to BJP and Religious HAND symbol allotted to Congress have to be frozen as it is used as sacred hand by Palmists and Islam for LEVEL PLAYING FIELD.
JD(S) mass meal camp raided in Sira
By Express News Service - TUMKUR
01st April 2013 10:24 AM
The district administration raided a mass meal camp arranged for
JD(S) workers and supporters at Sira, with non-vegetarian food on the
menu. It was the first incident of violation of the election code of
conduct in the district.
Following a tip-off allegedly by the
followers of deputy leader of Opposition T B Jayachandra, Sira tahsildar
T C Kantharaju led a raid at a camp of about 1,500 JD(S) workers at
Dodda Banagere village on Sunday.
Satish, owner of survey no 255/3
who had provided the land and organiser Ramakrishna alias Kulla
Ramakrishnaiah were booked. Hundreds of chairs, cooked food and the
utensils were seized. Ramakrishnaiah is a staunch JD(S) supporter and he
had arranged the party. As many as 15 sheep were slaughtered for the
purpose. Former minister and Sira JD(S) candidate B Satyanarayana, ZP
member C R Umesh, former member Mudimadu Rangaswami and many JD(S) taluk
office-bearers were present.
As soon as the officials entered the scene at around 1.30 pm, the leaders and workers ran helter skelter, sources said.
“We
have registered cases at Pattanayakanahalli police station against only
the key persons who provided the land and organised the food,” the
tahsildar said.
Now buy of voters era has ended. Voters very well know that such gimmicks will only put them in great trouble for next 5 years such vote buyers rule the state and country. Media must awake to such practice and awaken the people of the ills of selling votes.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE
BUDDHIST & SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) and Alternative Media: a Study on SARVAJANs’ Engagement in the Articulation of Their Voices in Internatinal Blogs and Web Sites
SP won’t win over 4 seats in 2014 polls for its funeral procession
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
Including this blog 1122 blogs are entered into the Best Australian Blogs 2013 Competition and now this is the time for People’s Choice Award,
so now this is your time to vote! It will take you less than a minute
and would earn you MASSIVE brownie points and actual brownies if you’d
like! This is another small attempt to promote Nepal as the country of the Buddha and the Mt. Everest.
Select this blog. For this click “VOTE HERE” button. This blog is listed as Nepal – the country of the Buddha and the Mt. Everest on
the (almost) bottom of the third page, and then you just need to
include your details and done! It’s open until the 30th of April, but
why not to do right now? Continue to press Next until you press Done
Or directly you can click here select this blog. It’s listed as Nepal – the country of the Buddha and the Mt. Everest .
I would like to thank you all for your time and contribution in this mission!!!
Politics
is the most difficult of life skills, and those who remain reluctant to
master this art are condemned to remain as obedient slaves while the
masters of politics enjoy undiminished supremacy in all human relations.
History bears testimony that civilization developments have been made
possible by the leadership of the political genius and by the labor of
the politically ignorant. Indian history stands out as a glaring example
of the dominance politically conscious groups’ exercise over
non-political masses. The perfect political consciousness would never
allow its victims to realize their subjugation lest they attempt
upheavals and transformation. Whatever hardships and misery one has to
go through, as a result of being non-political, is projected as the
outcome and consequences of some supernatural, natural incidence in the
past, as misdeeds in past births or due to low levels of competency,
caliber and capabilities in the present and is translated as duty of the
enslaved.
A glance
at the pathetic perpetuation of the untouchables’ slavery and its
institutional manifestations for centuries together in the form of
poverty, denial of human rights, unemployment, illiteracy, self
abnegation etc. demonstrate total hegemony of the caste beneficiaries
and lack of political consciousness amongst the caste victims. The
consciousness of maintaining domination over others remains the basic
instinct of a political group and the efficient use of this
consciousness to meet certain purposes shall measure its correctness.
A group
bereft of political correctness or moral righteousness uses power in a
selfish and imperious manner and puts humanity to shame as demonstrated
by the brahmanical propensities in India. In the process, the
hegemonized masses of untouchables and touchable Bahujan have to
perpetually fight to retain/regain self-esteem, dignity and self-respect
as they are forced to languish in the most dehumanized abject
conditions. With no dreams of liberation in their sight, the caste
victims stay resigned to their ‘divine destiny’ as destitute, degraded
and disparaged, from time immemorial subjected to the choicest of
insults, ignominy and humiliations accompanied by physical hardships and
discomfitures of bonded slavery.
The
struggle against the ‘cold blooded and calculated poverty’ of political
consciousness remains inconclusive historically. Most of the attempts to
politicize the oppression in the Indian subcontinent could never be
brought to its logical culmination of emancipation, empowerment and
enlightenment. The annihilation of obscurantist primordial liabilities
and superimposed disabilities remains distant. As a result, casteism
thrived on the shoulders of its very opponents and those who initiated
the process of dismantling the caste structures ended up upholding the
caste hierarchies more diligently with greater aggression and vigor.
Caste shamelessly accommodated its erstwhile opponents to the ever
bourgeoning ‘Shudras turned practical others’ through the process of
Brahminisation or Sanskritization. But this process of settling down at
the lowest rung of caste stratification had never been accepted by the
untouchables unlike the Shudras and therefore the Dalits remained the
agents of principal contradiction with the powers that be. Besides,
being outside the cultural contours and control of the brahamanics, the
untouchables or Dalits, possess the inherent quality and hunger to be
the harbingers of transformation of social relations, to infuse an
egalitarian and saner ethos into society, if they choose an appropriate
strategic trajectory.
For
being most oppressed, and therefore most needful and hence most desirous
of smashing the caste hierarchies, the untouchables are the natural
leaders of this struggle of social transformation. The very use of the
phrase ‘annihilation of caste’ by Dr. Ambedkar speaks volumes of this
revolutionary appetite; the untouchables have and assumed enormous
ideological and political significance in contrast to the mild
terminology used by so-called caste reformers.
In such
an undemocratic and oppressive soil, the sowing of seeds of democratic
institutions was the most challenging task performed by the makers of
the constitution. To the satisfaction of non-political masses it was
difficult to realize the enormous potential of this seed by the
short-sighted myopic living conditions they were subjected to at that
point of time. Being socially oppressed, economically exploited,
culturally excluded and politically subjugated they had no idea of what a
mighty tree this seed would transform itself into in the future.
As
Ambedkar once observed: “Men are mortal, so are ideas. An idea needs
propagation as much as a plant needs watering. Otherwise both will
wither and die.” The idea of democracy or politicization of masses does
not suit the ruling castes and they do their best to stop the trickling
down of political consciousness right to the grassroots. With all the
socio-economic and culture-religious power at their disposal, the
tyrannical brahmanical minority did their best to successfully obstruct
democracy for the masses for four decades at least. How procedural has
been the democracy, to use the Schumpeterian term can be gauged by the
fact that in 2012 government had to accept the necessity of right to
food for 2/3rd population after conceding that 77% of Indian population
is starving at below Rs. 20 a day. With less than 50% population denied
safe drinking water and ¾ deprived of hygienic sanitation facilities,
rampant illiteracy and unemployment, the historical responsibility of
extricating the masses from the yoke of political ignorance remains
largely with the politically conscious Bahujan communities.
The dawn
of Bahujan Samaj Party on the horizon of the political arena in 1984,
with Kanshi Ram at the helm of affairs, changed the canvas of the body
politic of the country, bringing in hitherto unconventional and somewhat
unbelievable grammar of politics with fresh idioms and terminology.
‘Our ultimate aim is to rule India’ thundered Kanshi Ram, who became a
phenomenon within no time. Coming from a community of politically
indifferent people, Kanshi Ram set afire the imagination of the
untouchables who could suddenly visualize an objective alternative to
their purposeless wanderings over which Gandhian, Marxian and
brahamanics claimed perpetual ownership. The Chamars, supposedly one of
the most recalcitrant of the untouchables, were the first to own the
historical responsibility of bringing justice to the masses and
legitimacy to democracy that was highly content deficit.
Soon a
secret was unearthed by the educated elites and the intelligentsia that
the call given by Kanshi Ram to capture the political power was nothing
new and Ambedkar had already advised Dalits to write on the walls of
their homes that they have to be the ruling community of this country
one day. But Ambedkarite literature remained inaccessible even to the
educated ones not to mention the uneducated ones. But the uneducated
ones proved themselves to be great learners and captured the zest of the
matter unmistakably. The rural masses of Dalits, with no food in their
bellies began to queue up behind the elephant, the election symbol of
BSP, which was used by Dr. Ambedkar also for political mobilisation and
consolidation. These supporters had great hunger and unquenchable
appetite in their eyes for self-respect, dignity and empowerment. With
pristine emphasis on ‘own ideology, own leadership and own organisation’
Kanshi Ram instilled self confidence in the enthusiastic new political
recruits taking great moral postures on contemporary political issues
and confronting the most powerful personalities like VP Singh and Rajiv
Gandhi. These symbolic fights were great moral boosters with unique
mobilisation strategies. The much needed initiation was performed and
the neediest started learning and using the political means for their
liberation with the agenda of social transformation and economic
emancipation.
As a
master strategist Kanshi Ram used mammoth rallies as a ‘confidence
building mechanism’ for a community that was scattered, resource-less
and heavily dependent on dominant castes for its every day survival at
micro level in the village setting. Being part of these rallies attended
by millions or more provided him a great feeling of belongingness and
superior strength, convincing him that there were so many like him and
he was not alone. It was a great empowering strategy executed with
meticulous perfection and alacrity. Also Kanshi Ram dissuaded local
cadres not to contest PRI elections lest they may have to confront the
dominant power at the village level with no weapons i.e. education,
wealth, arms and local organisations, running the risk of
demoralisation. Also these elections are used as a ploy to demoralise
the most powerful untouchable community by propping up political stooges
from numerically insignificant untouchable groups completing the evil
design of Poona Pact at the village level.
In the
initial years of the BSP, Kanshi Ram at the beginning of his address,
used to advise ‘political others, the opponent Manuwadis’ to leave the
rally ground for they might not like some of his observations and more
since he was interested in a self respect movement, in building a
Bahujan Samaj with its own strength and support, and therefore there was
no need for their support. It was plain thinking and even plainer
talking. Some of the people did leave the meetings and he used to
address them for hours together, the audience mesmerised, listening in
pin drop silence with total concentration. What an impact it had on an
historically excluded community which was used to everyday abuse and
humiliation, scolded and booted out from every possible position and
premises of prominence!
They
were witnessing nothing short of a miracle happening in front of their
eyes: at least one of them was so powerful and mighty that he could
command the commanders, he could ask them to leave the hall, so far only
they were asked to leave or not to enter but now the process had
started to reverse, they could expect better things and larger things to
happen. It worked as a great morale booster in the on-going
psychological warfare, as at the ground and material level, conditions
were otherwise utterly hostile. It was another master stroke with which
Kanshi Ram prepared his cadre of highest conviction, unflinching
commitment and stunning courage. The political seed of emancipation and
empowerment started getting the right fertilizer, light and water. The
journey for reclaiming the fullest humane personality began in right
earnest discarding the politics of dependency and demoralisation. Kanshi
Ram emerged as the symbol of articulation, assertion and emancipation
for the historically despised humanity. The politics of North India was
never to remain the same again. The Dalits declared their arrival as
conscious, capable catalysts of change and transformation of Indian
politics and consequently socio-cultural structures, with democratic
élan. The next two decades witnessed intense politicisation of eager
masses that were determined to change: ‘Vote Hamara, Raj Tumahra, Nahi Chalega‘ to ‘Vote Se Lenge CM PM, Aarakshan Se SP DM‘.
By the
process of awakening the masses and inducing them into meaningful
involvement in the democratic process, Kanshi Ram was able to convince
the Dalits, Backwards and converted religious Minorities, whom he
collectively called as Bahujans, that political power has great
transformative potential and was a great facilitator for destroying
socio economic inequalities. The right to vote is the most precious
possession of the Bahujan Samaj and they must exercise it with utmost
efficiency to bring the desired political change. As all other resources
i.e. education, wealth and power are not in their favour they must
realise the significance of vote as their numerical preponderance was
decisive in the majority driven democratic system. The very name
‘Bahujan Samaj Party’ of the organisation was a marvel of socio-cultural
philosophy and political stewardship. The idea of Bahujan explains the
origin, status and objectives of the party. Not only does Bahujan
signify the philosophy, perspective and programme but positively sets
the agenda for the mission as it is widely called, in the form of ‘Jati Todo Samaj Jodo‘.
Graded
inequality with hierarchic and hostile castes as warring factions have
remained the backbone of brahamanical supremacy as the Bahujan Samaj was
divided into more than 6700 subgroups. Kanshi Ram called them as caste
victims and on the basis of collective victimhood started mobilising
them, providing alternative notions of identity, history and culture of
India, extensively using Buddha, Phule, Periyar, Ambedkar and many more
social revolutionaries who fought for change and self-respect of the
Bahujan Samaj. In contrast to the brahamanical traditions of keeping the
masses in the dark and utter ignorance, this mobilisation was enabling,
empowering and enlightening the Bahujans and specially the neediest
ones desirous of change and transformation in its initial years.
Kanshi
Ram made a feverish pitch to be an honest claimant to represent the
constituency of both Chaudhry Charan Singh and Jagjivan Ram and up to
some extent Abdulla Bukhari. It was nothing less than a political coup
in the Indian subcontinent and brought caste and its related debate to
the fore and changed the agenda for Indian politics. The Bahujans were
unleashed from their great political slumber and hibernation and having
been being there for centuries together had developed an enormous
appetite for reclaiming their lost glory and positions. The great
democratic principle of power to the people starting taking its toll on
the hegemonic caste status quo and the participation and representation
of Bahujan started assuming substantial proportions.
The Lok
Sabha accounting for less than ten Other Backward Classes members in
early 80’s was made substantively representative to the tune of 200
members coming from this huge group constituting half of the India’s
population. As a hard core democrat, having complete faith in the
efficacy of constitutional means for the salvation of the innocuous
masses, Kanshi Ram infused great enthusiasm and versatility into
otherwise pale and procedural democracy in the hands of brahamanical
tyrant minority. The faith poised by the caste victims in the Indian
constitution and political democracy paved way for the widening and
enrichment of democratic élan of the system suffering from the caste
disease. One of the political novelties introduced by Kanshi Ram was the
declaration of ‘Indian constitution as election manifesto’. Till date
the BSP does not bring out an election manifesto and swears by the
constitution alone. Kanshi Ram by bringing in masses as real actors
provided grassroots support system dismantling the core, mantle and
crust of the essentially undemocratic society. Rightly, Kanshi Ram
earned the reputation of ‘greatest social democrat’ of modern times.
Handling
caste in politics largely remained the exclusive preserve of the caste
Hindus in the post-47 era, paying great political dividends to the
hegemonic control of the Brahmanics. Kanshi Ram successfully used caste
to the benefit of the caste victims, as an effective and powerful tool
of consolidation and mobilisation of the Bahujan majority. Those
enjoying the fruits of casteism for centuries started feeling the heat
of their own creation and started crying ill about caste in politics.
Caste victims having realised the importance of democratic polity and
their numerical advantage, initiated the process of correcting the
historical imbalance putting the wheel of democracy on the tracks and in
this way bringing power back to the people. This was a great move
towards extricating the caste victims from socio-political dependence,
realising their humane potential for empowering enlightenment. This
process of Bahujan empowerment restores the dignity and self-respect of
the great masses kept politically enslaved by the brahamanical
conspiracy. The actualization of their democratic propensities with
critical faculties set in motion the questioning of their ‘divine
dependence’– the Bahujan declared their resolution for restoring the
great Buddhist philosophy of rational egalitarianism as ‘Atto-deep-Bhave‘, self-enlightenment as the basic principle of human relations and social reorganisation.
The
movement started by Kanshi Ram gave enormous grassroots fillip to the
Buddhist socio-cultural proliferation in the country. Each Bahujan cadre
is the embodiment of liberating consciousness and exemplary courageous
convictions determined to mend vicious minds and constructing
compassionate humane relations. Liberating Bahujan Samaj from the
self-abnegatory mental bondage and by creating perennial training
channels of innumerable insurmountable ’self-motivated-activated’ human
resources, Kanshi Ram unleashed the great humanity into meaningful
action, fast leading the path to emancipation, empowerment and
enlightenment. It is appropriate, for his unprecedented contribution to
the cause of humanity and civilizational development, for him to be
acknowledged as greatest contemporary Buddhist or modern Buddha.
As an
epitome of sacrifice, struggle and success, Kanshi Ram established
unparalleled standards for the liberative Bahujan movement in modern
India. His is a simple example of how a single individual can make his
mark on his times and be instrumental in changing the course of history.
Indian democracy suffering from the brahmanical virus lacked legitimacy
and credibility for almost four decades. Kanshi Ram brought the masters
of democracy, the masses into action and made them the real,
substantial actors doing away with the democratic deficit. With highest
conviction, unflinching commitment, ruthless dedication and meticulous
executions with absolute focused approach, Kanshi Ram created phenomenal
results in transforming Dalits into dynamic and diligent future rulers
of the country abandoning their docile, diffident, dependency, by
declaring that ‘our ultimate aim is to rule India‘.
~~~
SP won’t win over 4 seats in 2014 polls for its funeral procession
5. Nissaggiyakaõóo.
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
Cãvaravaggo
5. 1. 1.
Pañhamakañhinasikkhàpadaü
1. Tena
samayena buddho bhagavà vesàliyaü viharati gotamake cetiye. Tena kho
pana samayena bhagavatà bhikkhånaü ticãvaraü anu¤¤àtaü hoti. Jabbaggiyà
bhikkhå bhagavatà ticãvaraü anu¤¤àtanti a¤¤eneva ticãvarena gàmaü
pavisanti, a¤¤ena ticãvarena àràme acchanti, a¤¤ena ticãvarena nahànaü
otaranti. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma chabbaggiyà bhikkhå atirekacãvaraü dhàressantã”ti. Atha
kho te bhikkhå bhagavato etamatthaü àrocesuü -pe- “saccaü kira tumhe
bhikkhave atirekacãvaraü dhàrethà?”Ti. “Saccaü bhagavà. ” Vigarahi
buddho bhagavà: “kathaü hi nàma tumhe moghapurisà atirekacãvaraü
dhàressatha. Netaü moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
8. Tena kho
pana samayena jabbaggiyà bhikkhå nissaññhacãvaraü na denti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave nissaññhacãvaraü na dàtabbaü. Yo na
dadeyya, àpatti dukkañassà”ti.
6. Gàmo
ekåpacàro nàma: ekakulassa gàmo hoti parikkhitto ca, antogàme cãvaraü
nikkhipitvà antogàme vatthabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü
nikkhittaü hoti tasmiü ghare vatthabbaü hatthapàsà và na vijahitabbaü.
7. Nànàkulassa
gàmo hoti parikkhitto ca, yasmiü ghare cãvaraü nikkhittaü hoti. Tasmiü
ghare vatthabbaü sabhàye và dvàramåle và hatthapàsà và na vijahitabbaü.
Sabhàyaü gacchantena hatthapàse cãvaraü nikkhipitvà sabhàye và
vatthabbaü dvàramåle và. Hatthapàsà và na vijahitabbaü. Sabhàye cãvaraü
nikkhipitvà sabhàye và vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü nikkhittaü hoti,
tasmiü ghare vatthabbaü. Hatthapàsà và na vijahitabbaü.
4. Tena kho
pana samayena sambahulà bhikkhå sàketà [PTS Page 212] [\q 212/]
sàvatthiü addhànamaggapañipannà honti. Antaràmagge corà nikkhamitvà te
bhikkhå acchindiüsu. Atha kho te bhikkhå “bhagavatà pañikkhittaü
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetunti”
kukkuccàyantà na vi¤¤àpesuü. Yathà naggà’va sàvatthiü gantvà bhikkhå
abhivàdenti. Bhikkhå evamàhaüsu: “sundarà kho ime àvuso àjãvakà, ye ime
bhikkhå-3 abhivàdentã”ti. Te evamàhaüsu: “na mayaü àvuso àjãvakà,
bhikkhå maya”nti. Bhikkhå àyasmantaü upàliü etadavocuü: “iïghàvuso upàli
ime anuyu¤jàhã”ti. Te anuyu¤jiyamànà etamatthaü àrocesuü.
1. Natthi. Machasaü. 2. Na ime sukarà dhammanimantanàyapi kàtuü. Syà. 3. Bhikkhusu. Machasaü.
[BJT Page 530] [\x 530/]
5. Atha kho
àyasmà upàli te bhikkhå anuyu¤jitvà bhikkhå etadavoca: “bhikkhå ime
àvuso, detha nesaü cãvarànã”ti. Ye te bhikkhå appicchà te ujjhàyanti
khãyanti vipàcenti: “kathaü hi nàma bhikkhå naggà àgacchissanti, nanu
nàma tiõena và paõõena và pañicchàdetvà àgantabba”nti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü.
6. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave acchinnacãvarassa và naññhacãvarassa và
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetuü. Yaü àvàsaü
pañhamaü upagacchati, sace tattha hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và naü gahetvà
pàrupituü, labhitvà odahissàmã”ti. No ce hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và, tiõena và paõõena
và pañicchàdetvà àgantabbaü. Nattheva naggena àgantabbaü. Yo
àgaccheyya. âpatti dukkañassa. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha: “
“Yo pana
bhikkhu a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpeyya a¤¤atra
samayà, nissaggiyaü pàcittiyaü. Tatthàyaü samayo: acchinnacãvaro và
hoti bhikkhu naññhacãvaro và. Ayaü tattha samayo’ti.
3. “Saccaü
kira tumhe bhikkhave na mattaü jànitvà bahuü cãvaraü vi¤¤àpethà”ti.
“Saccaü bhagavà” vigarahi buddho bhagavà: “kathaü hi nàma tumhe
moghapurisà na mattaü jànitvà bahuü cãvaraü vi¤¤àpessatha, netaü
moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: “
“Ta¤ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttarãü-1 sàdiyeyya, nissaggiyaü pàcittiyanti. “
4. Ta¤ce ti acchinnacãvarakaü bhikkhuü.
A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho,
Santaruttaraparamaü
tena bhikkhunà tato cãvaraü sàditabbanti. Sace tãõi naññhàni honti dve
sàditabbàni, dve naññhàni ekaü sàditabbaü, ekaü naññhaü na ki¤ci
sàditabbaü.
Tato ce
uttariü sàdiyeyyàti tatuttariü vi¤¤àpeti, payoge dukkañaü pañilàbhena
nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü:
Cãvaracetàpannaü nàma: hira¤¤aü và suvaõõaü và muttà và maõi và.
Iminà cãvaracetàpannenàti paccupaññhitena.
Cetàpetvàti parivattetvà.
Acchàdehãti dajjehi.
So ce dåto taü
bhikkhuü upasaïkamitvà evaü vadeyya: “idaü kho bhante àyasmantaü
uddissa cãvaracetàpannaü àbhataü. Patigaõhàtu àyasmà
cãvaracetàpanna”nti. Tena bhikkhunà so dåto evamassa vacanãyo: “na kho
mayaü àvuso cãvaracetàpannaü patigaõhàma, cãvara¤ca kho mayaü
patigaõhàma kàlena kappiya”nti. So ce dåto taü bhikkhuü evaü vadeyya:
“atthi panàyasmato koci veyyàvaccakaro”ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo, àràmiko và upàsako và: “eso kho
àvuso bhikkhånaü veyyàvaccakaro”ti. Na vattabbo: “tassa dehã”ti và so và
nikkhipissati, so và parivattessati, so và cetàpessatã”ti.
So ce dåto taü
veyyàvaccakaraü sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya:
“yaü kho bhante àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà,
upasaïkamatu àyasmà kàlena, cãvarena taü acchàdessatã”ti. Cãvaratthikena
bhikkhave bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü
codetabbo sàretabbo: “attho me àvuso cãvarenà”ti. Na vattabbo: “dehi me
cãvaraü, àhara me cãvaraü, parivattehi me cãvaraü, cetàpehi me
cãvara”nti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphàdeti
iccetaü kusalaü.
[BJT Page 552] [\x 552/]
No ce
abhinipphàdeti, tattha gantvà tuõhãbhutena uddissa ñhàtabbaü. Na àsane
nisãditabbaü, na àmisaü pañiggahetabbaü na dhammo bhàsitabbo. “Kiü
kàraõà àgatosã”ti pucchiyamàno-1 jànàhi-2 àvusoti vattabbo: sace àsane
và [PTS Page 223] [\q 223/] nisãdati, àmisaü và patigaõhàti, dhammaü và
bhàsati, ñhànaü bha¤jati. Dutiyampi ñhàtabbaü. Tatiyampi ñhàtabbaü.
Catukkhattuü codetvà catukakhattuü ñhàtabbaü. Pa¤cakkhattuü codetvà
dvikkhattuü ñhàtabbaü. Chakkhattuü codetvà na ñhàtabbaü. Tato ce uttariü
vàyamamàno taü cãvaraü abhinipphàdeti, payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti, nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü: -pe- “idaü me bhante cãvaraü
atirekatikkhattuü codanàya atirekachakkhattuü ñhànena abhinipphàditaü
nissaggiyaü. Imàhaü saïghassa nissajàmã”ti -pedadeyyàti -pe- dadeyyunti
-pe- àyasmato dammã”ti.
No ce
abhinipphàdeyya, yatassa civaracetàpannaü àbhataü tattha sàmaü và
gantabbaü, dåto và pàhetabbo. “Yaü kho tumhe àyasmanto bhikkhuü uddissa
cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti. Yu¤jantàyasmanto sakaü, mà vo sakaü vinassà”ti.
SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) Buddhist and Alternative Media: a Study on SARVAJANs’ & Buddhist Engagement in the Articulation of Their Voices in International Blogs and Web Sites
Information about SARVAJANs’ & Buddhist Web Sites
and Blogs and its effective usage as an alternative media for voicing
various issues on behalf of millions of SARVAJANs Buddhists all over the world. This research
is purely for distribution of wealth by governments equally among all sections of the society for total peace, welfare and happiness of the entire people.
AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE
Losing
weight is not just about reducing food intake and cutting things out of
your diet. There are a few food stuffs you can add to your diet which
can help with and potentially speed up weight loss. | Realbuzz India
Be it a short trip to the supermarket, or a visit to
the local vegetable market, here is a list of foods that are packed with
antioxidants, and you should definitely be getting them home.
Tomatoes
Probably the most versatile fruit (yes fruit!); tomatoes are loaded
with lycopene, which is an amazing antioxidant that you can put to use.
Also, tomatoes give you that extra boost of vitamins A and C, which help
keep the body functioning to its optimum level.
Best of all, the tomato ketchup that you use so liberally, also contains a huge amount of lycopene.
Corn
A favorite in the monsoons, corn is packed full of antioxidants
lutein, zeaxanthin and vitamin C. Plus, it helps protect your eyes, so
be sure to load up on these on your next trip to the supermarket.
Spinach
You may hate it for all the reasons, but the fact is, Popeye got the
girl (and his muscles too) thanks to this one single greenie. Loaded
with iron, and an amazing blood purifier, spinach is one of the best
foods to add to your diet. It also contains the antioxidant lutein, and
the essentials beta carotene and zeaxanthin which help protect your body
against the various ill-effects of free radical damage.
Berries
Blueberries, strawberries and raspberries are not just meant to be in
your ice creams, make it a point to eat these fruits raw, or as juices.
Loaded with vitamin C, anthocyanins and quercetin, these berries can be
added to your morning cereal, or whip up a handful of berries with a
cup of yogurt, for freshly prepared fruit yogurt.
Bell peppers
They come in three colors and make your salads and pizzas colorful,
but that’s just food for the eye. It may seem to be untrue, but bell
peppers have more vitamin C than an orange; all the more reason to add
them to your pizza toppings. Also, the threesome is known for their
abundance in vitamins A, C and E.
Garlic
It adds flavor to your dishes, and keeps your heart healthy, but
there’s much more to this teeny tiny herb than just this. Garlic helps
lower blood pressure and cholesterol and acts as a natural antibiotic.
Just a clove of garlic contains vitamins A, C, E and the essential
minerals selenium, sodium, iodine, iron, zinc, calcium, magnesium and
potassium.
Màtugàmo nàma: manussitthi. Na yakkhã. Na petã. Na tiracchànagatà. Antamaso tadahujàtàpi dàrikà. Pageva mahattarã.
Saddhinti ekato.
Eko ekàyàti bhikkhu ceva hoti màtugàmo ca.
Raho nàma: cakkhussa raho sotassa raho. Cakkhussa raho nàma: na sakkà
hoti akkhiü và nikhaõiyamàne bhamukaü và ukkhipiyamàne sãsaü và,
ukkhipiyamàne passituü. Sotassa raho nàma na sakkà hoti pakatikathà
sotuü.
Pañicchannaü nàma: àsanaü kuóóena và kavàñena và [PTS Page 189] [\q
189/] kila¤jena và sàõipàkàrena và rukkhena và thambhena và kotthaliyà
và yena kenaci pañicchannaü hoti.
Tiõõaü dhammànaü a¤¤atarena vadeyya, pàràjikena và saïghàdisesena và
pàcittiyena và. Nisajjaü bhikkhu pañijànamàno tiõõaü dhammànaü
a¤¤atarena kàretabbo pàràjikena và saïghàdisesena và pàcittiyena và.
Yena và sà saddheyyavacasà upàsikà vadeyya, tena so bhikkhu kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ce evaü vadeyya: “saccàhaü nisinno no ca kho
methunaü dhammaü patisevi”nti. Nisajjàya kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ce evaü vadeyya: “nàhaü nisinno api ca kho
nipanno”ti, nipajjàya kàretabbo. Sà ce evaü vadeyya: “ayyo mayà diññho
nisinno màtugàmassa methunaü dhammaü patisevantoti. So ce evaü vadeyya:
“nàhaü nisinno, api ca kho ñhito”ti. Na kàretabbà.
Sà ce evaü vadeyya: “ayyo mayà diññho nipanno màtugàmassa methunaü
dhammaü patisevanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo. Sà ce
evaü vadeyya: “ayyo mayà diññho nipanno màtugàmassa methunaü dhammaü
patisevanto”ti. So ce evaü vadeyya: “saccàhaü nipanno. No ca kho
methunaü dhammaü patisevi”nti. Nipajjàya kàretabbo -pe- “nàhaü nipanno.
Api ca kho nisinno”ti. Nisajjàya kàretabbo -pe- [PTS Page 190] [\q 190/]
“nàhaü nipanno. Api ca kho ñhito”ti. Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo
-pe- “saccàhaü nisinno, no ca kho kàyasaüsaggaü samàpajji”nti. Nisajjàya
kàretabbo -pe- “nàhaü nisinno, api ca kho nipanno”ti. Nipajjàya
kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti. Na kàretabbo. Sà ce
evaü vadeyya: “ayyo mayà diññho nipanno màtugàmena saddhiü kàyasaüsaggaü
samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo -pe-
“saccàhaü nipanno, no ca kho kàyasaüsaggaü samàpajji”nti. Nipajjàya
kàretabbo -pe”nàhaü nipanno. Api ca kho nisinno”ti. Nisajjàya kàretabbo
-pe- “nàhaü nipanno, api ca kho ñhito”ti. Na kàretabbo. [BJT Page 490]
[\x 490/]
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho pañicchanne àsane alaükammaniye nisinno”ti. So ca taü pañijànàti,
nisajjàya kàretabbo -pe- “nàhaü nisinno, api ca kho nipanno”ti.
Nipajjàya kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti. Na
kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho pañicchanne àsane alaükammaniye nipanno”ti. So ca taü pañijànàti,
nipajjàya kàretabbo -pe- “nàhaü nipanno api ca kho nisinno”ti. Nisajjàya
kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti. Na kàretabbo.
Aniyatoti na niyato pàràjikaü và saïghàdiseso và pàcittiyaü và.
7. Gamanaü pañijànàti nisajjaü pañijànàti àpattiü pañijànàti,
àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü na pañijànàti àpattiü
pañijànàti, àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü pañijànàti
àpattiü na pañijànàti, nisajjàya kàretabbo. Gamanaü pañijànàti nisajjaü
na pañijànàti àpattiü na pañijànàti, na kàretabbo.
Gamanaü na pañijànàti nisajjaü pañijànàti [PTS Page 191] [\q 191/]
àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na pañijànàti nisajjaü
na pañijànàti, àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na
pañijànàti nisajjaü pañijànàti àpattiü na pañijànàti, nisajjàya
kàretabbo. Gamanaü na pañijànàti nisajjaü na pañijànàti àpattiü na
pañijànàti, na kàretabboti.
3. Naheva kho pana pañicchannaü àsanaü hotãti apañicchannaü hoti,
kuóóena và kavàñena và kila¤jena và sàõipàkàrena và rukkhena và
thambhena và kotthaliyà và yena kenaci apañicchannaü hoti.
Nàlaükammaniyanti na sakkà hoti methunaü dhammaü pañisevituü.
Dvinnaü dhammànaü a¤¤atarena vadeyya saïghàdisesena và pàcittiyena và
nipajjaü bhikkhu pañijànamàno dvinnaü dhammànaü a¤¤atarena kàretabbo
saïghàdisesena và pàcittiyena và, yena và sà saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ce evaü vadeyya: “saccàhaü nisinno no
ca kho kàyasaüsaggaü samàpajji”nti. Nisajjàya kàretabbo -pe- “nàhaü
nisinno api ca kho nipanno” ti. Nipajjàya kàretabbo -pe- “nàhaü nisinno
api ca kho ñhito”ti. Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nipanno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo
-pe- “saccàhaü nipanno no ca kho kàyasaüsaggaü samàpajjinti”. Nipajjàya
kàretabbo -pe- “nàhaü nipanno api ca kho nisinno”ti. Nisajjàya [PTS Page
193] [\q 193/] kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti. Na
kàretabbo.
Sà ce evaü vadeyya: “ayyassa mayà sutaü nisinnassa màtugàmaü
duññhullàhi vàcàhi obhàsantassà” ti. So ca taü pañijànàti, àpattiyà
kàretabbo -pe- “saccàhaü nisinno no ca kho duññhullàhi vàcàhi
obhàsi”nti. Nisajjàya kàretabbo -pe- “nàhaü nisinno api ca kho
nipanno”ti. Nipajjàya kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti.
Na kàretabbo.
[BJT Page 496] [\x 496/]
Sà ce evaü vadeyya: “ayyassa mayà sutaü nipannassa màtugàmaü
duññhullàhi vàcàhi obhàsantassà”ti. So ca taü pañijànàti, àpattiyà
kàretabbo -pe- “saccàhaü nipanno no ca kho duññhullàhi vàcàhi
obhàsi”nti. Nipajjàya kàretabbo -pe- “nàhaü nipanno api ca kho
nisinno”ti. Nisajjàya kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti.
Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho nisinno”ti. So ca taü pañijànàti, nisajjàya kàretabbo -pe- “nàhaü
nisinno api ca kho nipanno”ti. Nipajjàya kàretabbo: -pe- “nàhaü nisinno
api ca kho ñhito”ti, na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho nipanno”ti. So ca taü pañijànàti. Nipajjàya kàretabbo -pe- “nàhaü
nipanno api ca kho nisinno” ti. Nisajjàya kàretabbo -pe- “nàhaü nipanno
api ca kho ñhito” ti, na kàretabbo.
Ayampãti purimaü upàdàya vuccati.
Aniyatoti na niyato saïghàdiseso và pàcittiyaü và.
4. Gamanaü pañijànàti nisajjaü pañijànàti àpattiü pañijànàti,
àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü na pañijànàti àpattiü
pañijànàti, àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü pañijànàti
àpattiü na pañijànàti, nisajjàya kàretabbo. Gamanaü pañijànàti nisajjaü
na pañijànàti àpattiü na pañijànàti, na kàretabbo. Gamanaü na pañijànàti
nisajjaü pañijànàti, àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na
pañijànàti nisajjaü na pañijànàti àpattiü pañijànàti, àpattiyà
kàretabbo. Gamanaü na pañijànàti, nisajjaü pañijànàti, àpattiü na
pañijànàti, nisajjàya kàretabbo. Gamanaü na pañijànàti, nisajjaü na
pañijànàti, àpattiü na pañijànàti, na kàretabboti.
Fair
Trade Store http://www.yoganine.com/store/uca-ruffatti-all.html
Recycled
Handbags
Uca Ruffatti - Designed & Handcrafted in El
Salvador
Handmade
from discarded truck and car tire inner-tubes. The time has come that
we all must collaborate protecting the environment. Twenty years ago,
Uca Ruffatti Manufacturers started manufacturing handmade leather goods,
with that experience we are now manufacturing unique handbags and
accessories using discarded car and truck inner-tubes which we call
“Recybags” - “Fashion with recycling”.
Note : Recycled truck inner-tube rubber has a
variety of
textures & shades of black. MORE
YogaNine
is happy to partner with nine local charities and Dean’s
Bean’s, a fair trade organic roaster, in order to
serve and sell our own label coffees! Each bag of custom
roasted whole beans bears the name of a local charity
and all net profits from their sale go directly to those
charities. Visit our Buddha
Body
cafe…have a cup of coffee or tea and learn more about
how you can help coffee producers earn a living wage,
protect the environment through sustainable agriculture,
and help here at home through financial support and
volunteer efforts.
Gilda’s
Groovy Grind
12oz
Dark / Medium Blend
$10.00
Mind
(Flavor):
Samba! To this blend from
Brazil & Columbia. Classic taste for breakfast. DARK/MEDIUM BLEND.
Supporting Gilda’s Club of Southern New Jersey
Body
(Local Charity): Gilda’s Club of Southern New Jersey:
a community
of South Jersey people whose lives have been touched by
cancer….MORE
Spirit (Community
Support):
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each week
Organic: Our coffee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Kid’s
Cafe
12oz
Dark Roast
$10.00
Mind (Flavor):
Flavorful blend of 3 of
the best Ethiopian coffee varieties. DARK ROAST. Supporting CASA of
Atlantic & Cape May Counties & The ALCOVE center for grieving
children
Body
(Local Charity):
Supporting the CASA of Atlantic & Cape May
Counties & The ALCOVE center for grieving
children…ALCOVE
& CASA
Spirit (Community
Support):
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each week
Organic: Our coffee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Cup a’ Compassion
12oz
Dark / Medium Blend
$10.00
Mind (Flavor):
Blend of Costa Rican,
& Peruvian (medium) & Nicaraguan (dark) Coffees. MEDIUM /DARK
BLEND. Supporting Hansen House & the Atlantic County Women’s Center
Body
(Local Charity):
Supporting Hansen House,
a residential treatment halfway house for adult males & the Atlantic County Women’s Center,
a non-profit social service agency dedicated to empowering and supporting women, children and families.
Spirit (Community
Support):
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each week
Organic: Our coffee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Feed the Need
12oz
Light / Dark Blend
$10.00
Mind (Flavor):
Nicaraguan (French roast )
& full bodied Indonesian Sumatran (light roast). LIGHT/DARK BLEND.
Supporting Community Food Bank of New Jersey, Southern Division
Body
(Local Charity):
Supporting Community Food Bank of New Jersey, Southern Division,
a nonprofit organization that distributes food and grocery items to
where needy people seek help…FOOD
BANK
Spirit (Community
Support):
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each week
Organic: Our coffee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Birdwatcher’s Brew
12oz
Decaffeinated
$11.00
Mind (Flavor):
Guatemalan & Mexican
blend protecting critical song bird habitat. MEDIUM ROAST DECAFFEINATED.
Supporting the Forsythe Wildlife Refuge & their many environmental
advocates & The Atlantic County SPCA
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each week
Organic: Our coffee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Wake up/Shake up!
12oz
Dark Roast
$10.00
Mind (Flavor):
Highest Caffeine organic
coffee! from Northern Sumatra !!! High Test Coffee. DARK ROAST.
Supporting The ARC of Atlantic County & Their programs.
Body
(Local Charity):
Supporting The ARC of Atlantic County, a
private non-profit organization that has been making a difference in
the lives of people with developmental disabilities and their families
since its founding in 1961…MORE
Spirit (Community
Support):
Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
Cup of Coffee: Tip jar goes to a different charity
each weekfee is grown in ways which sustain the environment
Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
Taza
Chocolates
Taza is a true bean-to-bar
chocolate maker located in Somerville, Massachusetts, and is the only
maker of 100% stone ground chocolate in the United States. Taza sources
organically grown cacao beans directly from small farmer cooperatives
ensuring those farmers receive more than fair trade prices for their
high quality cacao. By putting care into the entire process, from the
sourcing of ingredients from our proud farmers, to molding finished
chocolate bars, Taza is dedicated to quality, and to serving our
customers, our local communities, and the environment.
Cacao
Anasa
Chocolatier Anthony Ferguson
founded, Cacao Anasa Chocolates as a world tour of exotic spice blends,
flowers and fruits that evoke the flavors, smells and sounds of distant
lands. Using local ingredients in their organic chocolates, if you are
looking for an exotic detour from the beaten path, try Cacao Anasa
Afrodisiac Chocolate Bars and Chocolate Truffles. Cacao Anasa uses
local ingredients; proprietary blends of spice and their own secret
recipe for nut paste. Their confections bring the palate alive with
unique global blends never experienced before. With over 32 truffles and
numerous confectionary blends Cacao Anasa is the everything chocolate
experience for the discerning palate.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
capture the MASTER KEY !
People are just fed up
For Mayawati!
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
“Holding onto anger is like drinking poison and expecting the other person to die.”
—
Buddha
“One is not a great one because one defeats
or harms other living beings. One is so called because one refrains from defeating
or harming other living beings.” ~ The Buddha
“The eating of meat extinguishes the seed of
great compassion.”~
The Buddha
Mahaparini
bbana Sutta
NIBBANA SUTTA: In no circumstances should
one eat meat or fish ” nor animal corpses, found in the jungle, for instance
” nor even accept from a donor a meal which contains an abundance of flesh-foods.
The very contact of other food with meat is deemed defiling and requires purification
of the food by water.
To put the flesh of an animal into one’s belly makes it a grave yard for cows, pigs, sheep,
fowl, and fish, to mention the most common.
Call Us By Our True Names
The last time you ordered me for dinner,
you forgot my true name.
I am not a wonton.
Call me by my true name.
I am a pig.
I was killed unhappily,
even if you eat me happily.
I am not a nugget.
Call me by my true name.
I am a chicken.
I was killed unhappily,
even if you eat me happily.
I am not a burger.
Call me by my true name.
I am a cow.
I was killed unhappily,
even if you eat me happily.
I am not a fillet.
Call me by my true name.
I am a fish.
I was killed unhappily,
even if you eat me happily.
I am not foie gras.
Call me by my true name.
I am a goose.
I was killed unhappily,
even if you eat me happily.
The next time you order me for dinner,
please call me by my true name… if you can…
which I hope you will not… anymore. Shen Shi’an from moonpointer.com
Yogis should at all times avoid fish, meat, and so forth, should eat with
moderation, and avoid foods that are not conducive to health. Kamalashila
Add some lentils to your life.
If you’re in a hurry,
canned lentils are a really convenient option.
Cooking lentils from scratch is pretty simple, unlike beans and
chickpeas. No soaking required, just simmer in a pot like pasta until
the lentils are tender (about 15-20 minutes). Drain and use. Lentil bolognese, lentil tacos, lentil
burgers, lentil lasagna, lentil chili—there are endless possibilities.
Canned legumes.
Canned white beans or chickpeas will be equally as satisfying
and quick. Try
mashed chickpeas with Veganaise for a change.
Grate Brazil nuts, not cheese.
Consider Brazil nuts. Just finely grate your buts with a Microplane and
use anywhere you’d normally be reaching for the parmesan.
Make the most of mushrooms.
Just pop them in the oven
with a little garlic, thyme, and a generous drizzle of olive oil. Leave
for about a half-hour until tender and juicy.
Order the vegetarian option for a change.
‘Vegetarian’ option on restaurant menus can be surprisingly
delicious. Next time you’re out, why not give the veggie lasagna or the
veggie burger a go?
Try some tofu.
While tofu may have a reputation for being pretty bland, it’s
actually a great protein sponge for soaking up flavor. Try cubes of tofu
in your favorite curry or stew. Crumbled tofu tends to work well when you’ve had enough of lentils. Or try scrambled
tofu with a little curry powder and a softened onion.
Cream it with tahini.
Love creamy sauces? Then tahini, or ground sesame seed paste, could
be just the thing if you’re looking for a dairy-free alternative.
Drizzle this nutty sauce over roast vegetables or make a dressing by
combining equal amounts of tahihi, lemon juice, and water.
Go nuts.
Nuts are a great way to
add crunch and protein to veggie meals. They’re also a wonderfully
portable snack for vegetarians and carnivores alike.
Embrace the avocado.
Avocado salad
with a handful of nuts is one of my favorite vegan lunches. And don’t
forget guacamole.
Delve into dark chocolate.
Fortunately
there’s a whole world of vegan-friendly dark chocolate to explore. You
could even get creative and serve a few different dark chocolates from
different regions or chocolates with different cocoa contents, and have a
little chocolate tasting party to end a meal.
Lentil ragù with zucchini ‘noodles’ recipe
Serves 2
Inspired by the good old family classic spag bol (or spaghetti
bolognese), these baked zucchini noodles are one of the favorite options
for gluten-free comfort food. It’s handy to have a mandoline or
vegetable peeler to get lovely fine noodles. You could serve the lentil
ragu with pasta if you prefer.
Feel free to add to the lentils – I’ve kept it super simple but a little garlic, onion, chilli or even basil would work.
2 zucchini, sliced into ribbons
1 can lentils (400g / 14oz), drained
4 tablespoons tomato paste
grated brazil nuts, to serve
salad greens, to serve
1. Preheat oven to 200C (400F).
2. Layer zucchini ribbons over a baking tray a few layers deep.
Drizzle with olive oil and bake for 10 minutes or until the zucchini is
no longer crunchy.
3. Heat 3-4 tablespoons olive oil in a medium saucepan. Add lentils and tomato paste and cook for a few minutes until hot.
4. Taste and season lentils, adding a little more olive oil or some butter if the tomato is too sharp.
5. Divide zucchini between two plates and top with lentils.
6. Serve with grated Brazil nuts on the side and a green salad
Season with soy sauce.
I recently read a theory the Buddhist monks invented soy sauce as a
way to convince the masses to become vegetarian.
Soy sauce also contains a generous slug of these tasty glutamates. So
it can be a great flavor booster in vegetarian dishes. Other sources
include tomato and mushrooms.
Buddhist Quotes Meat-Eating &
Vegetarianism
“Being a vegetarian makes it easier for us to
increase our loving kindness and compassion.” ~ Zen Master Thich Thanh
Tu Udumbara Flowers, Book II
“Every individual who eats flesh
food, whether an animal is killed expressely for him or not, is supporting the
trade of slaughtering and contributing to the violent deaths of harmless animals.” ~
Roshi Philip Kapleau To Cherish All Life
“It
is a feeble compassion that pulls up short where self-interest begins.”
~
Norm Phelps The Great Compassion: Buddhism & Animal Rights
“Rather
than encouraging apathy through submissive responses, let us deliver the message
loudly and clearly, that needles killing and suffering is wrong.”
~
Bodo Balsys Ahimsa : Buddhism and the Vegetarian Ideal
“In his
final teachings before he physically left this earth, the Buddha foresaw that
a situation would arise in the future where those speaking in his name would pervert
his Doctrine and encourage meat consumption. So here, in this great Nirvana Sutra,
he lays down his last will and testament on the matter: in no circumstances should
one eat meat or fish ” nor animal corpses, found in the jungle, for instance
” nor even accept from a donor a meal which contains an abundance of flesh-foods.
The very contact of other food with meat is deemed defiling and requires purification
of the food by water. It is quite evident from all this that the Buddha in no
way condoned the eating of meat and was keen for his monastic and lay followers
to abjure the uncompassionate practice of meat eating and follow the pure path
of vegetarian Mahayana. In this, we would be wise and benevolent to follow him.”
-
Dr. Tony Page Buddha - Self: The “Secret” Teachings of the Buddha
in the Mahaparinirvana Sutra, Vol. 2
“When we bring mindfulness to
the dinner table, it suffuses the rest of our life as well. We become more sensitive
to the well-being of animals, of the environment, and of ourselves and our families.
We are more aware of the choices we make in all areas of our life. We enjoy food
more, know that, while the obtaining of even plant foods necessitates some suffering,
the amount and kind of suffering is dramatically reduced when we leave meat off
our shopping lists and out of our kitchens. We become more aware of how meat consumption
feeds violence and anger.”
-
Kate Lawrence Mindfulness in the Marketplace: Compassionate Responses to Consumerism
“When we have acquired an awareness of the fact that all beings have
been our mothers, and when this awareness is constant, the result will be that
when we see meat, we will be conscious of the fact that it is the flesh of our
own mothers. And, far from putting it in our mouths and eating it, we will be
unable to even take it into our hands or smell its odor.” - Shabkar Tsogdruk
Rangdrol Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“The Buddha’s teaching leads us to the realization that we must always
strive to harm no sentient being, human or nonhuman, whether or not it is in our
selfish interest to do so.” ~ Norm Phelps The Great Compassion: Buddhism
& Animal Rights
“The eating of meat extinguishes the seed of
great compassion.”~ The Buddha Mahaparinirvana Sutra
“Ultimately
the case for shunning animal flesh does not rest on what the Buddha allegedly
said or didn’t say. What is does rest on is our innate moral goodness, compassion,
and pity which, when liberated, lead us to value all forms of life. It is obvious,
then, that willfully to take life, or through the eating of meat indirectly to
cause others to kill, runs counter to the deepest instincts of human beings.” ~
Roshi Philip Kapleau To Cherish All Life
“There are three ways
of killing that we, as Buddhists, have to restrain: either by directly killing,
indirectly killing, or rejoicing to see others be killed. Not only does this apply
to human life, it should be also extended to all living beings.”
~
Zen Master Thich Thanh Tu Buddhism for Beginners
“The eating
of meat cannot in any way be considered to be helpful to the practice of the dharma,
neither can the slaughter of animals be considered to be consistent with the Buddhist
teachings of compassion (metta , ahimsa , and karuna ), of loving kindness, or
of the nature of the evocation of the enlightenment-mind. The cruelties associated
with the slaughter of the animal kingdom for human consumption, the pain, fear,
and distress suffered by the animals in the entire process of being fattened for
butchering, as well as the environmental disasters wreaked upon our planet through
the meat industry, are very well documented, and should be understood by all who
claim to be developing bodhicitta, or who wish to.” ~ Bodo Balsys Ahimsa
: Buddhism and the Vegetarian Ideal
“Meat eating and a compassionate
religion do not go hand in hand.” ~ Bodo Balsys Ahimsa : Buddhism and
the Vegetarian Ideal
“One of the greatest obstacles to the birth
of bodhichitta in our minds is our craving for meat.” - Shabkar Tsogdruk
Rangdrol Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“If there is no meat eater, there will be no animal killer” -
Shabkar Tsogdruk Rangdrol Food of Bodhisattvas: Buddhist Teachings on Abstaining
from Meat
“To put the flesh of an animal into one’s belly makes one
an accessory after the fact of its slaughter, simply because if cows, pigs, sheep,
fowl, and fish, to mention the most common, were not eaten they would not be killed.” ~
Roshi Philip Kapleau To Cherish All Life
“We can do no greater
harm that to kill another sentient being. Killing is the ultimate expression if
indifference to the well-being of others. All, except in the most extreme circumstances,
cherish life. In the contemporary hell of the modern slaughterhouse animals cry
out and cower in terror when they realize that their life is nearing a premature
end. All beings, except in the most desperate circumstances, try to escape death.” ~
Bodhipaksa Vegetarianism
“One is not a great one because one defeats
or harms other living beings. One is so called because one refrains from defeating
or harming other living beings.” ~ The Buddha Dhammapada, Ch. 19 (15/270),
Max Muller, Trans.
“The Buddha said time and time again in the sutras
such things as: “My followers should give up all evil actions that directly
or indirectly injure others.” One may disregard his words; one may consciously
lead others to commit evil in provisioning oneself with meat. One may think, “There
are always skillful means in the sutras and tantras that counteract the evil so
that I shall still be pure of stain.” And one can let oneself off the hook
by telling oneself that there are substances to be placed into the animals’ mouths
and words that can be whispered in their ears and impressed upon their minds so
that they will not remain in the lower realms. But to do all this reveals a complete
failure to grasp the meaning of the Buddha’s teaching. It is a perversion of the
Dharma.” - Shabkar Tsogdruk RangdrolFood of Bodhisattvas: Buddhist Teachings
on Abstaining from Meat
“Although one can sympathize with lay person
trying to break their attachment to a diet featuring meat, it is something else
again to extend those sympathies to monks, priests, and teachers. What business
have these latter to propound the Dharma when they possess neither the perception
nor compassion to see the connection between meat eating and the killing of harmless
animals, and when they lack the self-discipline to put Buddhist compassion before
the pleasure on their palates’ What right have they to wear the Buddha’s robes
when they won’t or can’t honor the bodhisattva vows they recite daily to liberate
all beings?” ~ Roshi Philip Kapleau To Cherish All Life
“Buddhism
cannot be true to itself until Buddhists resolve their ambivalence toward nonhuman
animals and extend the full protection of their compassion to the most harmless
and helpless of those who live at our mercy in the visible realms.” ~
Norm Phelps The Great Compassion: Buddhism & Animal Rights
“Buddhism
teaches the doctrine of karma, which is the law of cause and effect relating to
our actions. Karma means that whatever one sows, one reaps, be it good or evil.
The consequences of meritorious acts are always good. Evil acts, on the other
hand, ensure painful retribution. Buddhists are aware that we are constantly creating
new karma by our actions. One who believes in the law of causation, therefore,
will be careful not to cause pain to people, animals, plants, or the earth itself,
for harming them is simultaneously harming oneself.” ~ Ven. Sunyana Graef The
Foundations of Ecology in Zen Buddhism
“Usually when people look
at the Buddhist precepts, they understand them in terms of human relationships
” Do not kill. Do not steal. Do not lie. Of course these are about human
relationships, but what do they mean in terms of the environment? There is a particular
kind of stealing that we do when we clear-cut forests, when topsoil is washed
into rivers. There is a particular kind of killing that we do when we wipe out
whole species. These precepts are taught not only as they relate to humans but
also how they relate to the environment, to the ten thousand things. Not only
the sentient, ‘feeling’ beings’deer, muskrat, beaver’ but to the rocks, trees
and river. All of it.”
~ John
Daido Loori Roshi “Zen’s Radical Conservative,” Shambhala Sun, July
2001
“The beginning of mindful eating is the realization that eating
meat is not about the meat-eater; it is about the animals who are tormented and
killed.” ~ Norm Phelps The Great Compassion: Buddhism & Animal
Rights
“Farmed animals are not future Buddhas donating their flesh
out of compassion for those of us who have developed a craving for it. They are
victims of our greed from whom we steal the most precious gift any of us has:
life.”
~ Norm Phelps The
Great Compassion: Buddhism & Animal Rights
“Aware of the suffering
caused by the destruction of life, I am committed to cultivating compassion and
learning ways to protect the lives of people, animals, plants, and minerals. I
am determined not to kill, not to let others kill, and not to support any act
of killing in the world, in my thinking, and in my way of life.” ~ The
First Mindfulness Training, Thich Nhat Hanh The Heart of Buddha’s Teaching
“Buddhism teaches us that all our suffering issues from our desires.
A desirous mind state generates harmfulness in all its forms, both toward others,
and toward ourselves. As has been witnessed throughout the millennia in both monastic
and strong lay practice in several traditions, when one goes without meat or fish,
one may well find oneself released from the desire for these foods (although not
instantly, of course) and one may even “soften” to the suffering of
all creatures through a closer identity with them. Vegetarianism can be an aid
to learning to live a life of actions taken outside the realm of doing harm. It
is hard to say, in fact, which may come first, and which way the cycle may spiral
” non meat eating leading to sympathy for the plight of animals, or growing
sympathy arising from deep and dedicated spiritual practice leading to a gathering
unwillingness to cause harm by supporting animal slaughter. But it becomes clear,
along the road to vegetarianism, that the less meat one desires, the closer one
feels toward all life, the more harmless one feels, and the more aware of the
suffering of the helpless beasts one is. If, and possibly only if, vegetarianism
is supported by involved and sincere spiritual practice, it serves to soften us
up. It actually (forgive me) tenderizes us. “ ~ Sensei Sevan Ross Vegetarianism
and Zen Practice
“The perpetuators of the Buddha dharma have a moral
responsibility to the rest of humanity to be at the forefront of the change away
from blood-letting and killing, and not surreptitiously fostering it because of
their lack of will to change their habits or mode of thinking concerning the animal
kingdom.” ~ Bodo Balsys Ahimsa Buddhism and the Vegetarian Ideal
“If a man can control his body and mind and thereby refrains from eating
animal flesh and wearing animal products, I say he will really be liberated.” ~
The Buddha From the Surangama Sutra
“People
who eat meat often make the excuse that it is natural to do so, that people were
meant to eat meat. They promote this idea, and then freely indulge in taking the
lives of their fellow creatures, thereby creating extensive hatred and enmity-karma.
“ ~ Great Master Lianchi Zhuhung On Stopping Killing!
“Buddhism
regards all living creatures as being endowed with the Buddha nature and the potential
to become Buddhas. That’s why Buddhism teaches us to refrain from killing and
to liberate creatures instead.” ~ Venerable Master Hsuan Hua Liberating
Life
“When virtuous mental attitudes, like mindfulness, respect,
and compassion, are invoked to justify nonvirtuous acts like hunting, fishing,
and eating animal products, the mental attitudes are insincere. They are self-deceptions
that we create to justify habits that in our hearts we know are wrong, but to
which we have become attached.” ~ Norm Phelps The Great Compassion:
Buddhism & Animal Rights
As a man values his life, So do animals
love theirs. Releasing life accords with the mind of heaven; Releasing life
agrees with the teaching of the Buddha. Releasing life unties the snare of
hatred; Releasing life purifies the taint of sin. Releasing life enables
one to escape the three disasters; Releasing life enables one to be free from
the nine kinds of untimely deaths. Releasing life enables one to love long; Releasing
life enables one to rise high in an official career; Releasing life enables
one to gave many children; Releasing life enables one to have a prosperous
household. Releasing life dispels anxieties and worries; Releasing life
reduces sickness and pain. Releasing life is the compassion Kuan-yin; Releasing
life is the deed of P’u-hsien. By releasing life one comes to realize the truth
of no birth. By releasing life one ends transmigration. ~ Chu-hung Releasing
Life, on the act of buying and releasing animal meant for slaughter (as cited
in Religious Vegetarianism)
“These days many voices proclaim the
sanctity of human life. Human life should of course be valued highly, but at the
same time the lives of other living beans should also be treasured. Human beings
snatch away the lives of other creatures whenever it suits their purposes. The
way of thinking that encourages this behavior arises from a specifically human
brand of violence that defiles the self-evident laws of the universe, opposes
the growth of the myriad things in nature, and destroys feelings of compassion
and reverence arising from our Buddha-nature. In view of such needless destruction
of life, it is essential that laymen and monks together conscientiously uphold
this precept.” ~ Hakuun Yasutani-roshi on the Precept of Non-Harm As
quoted in To Cherish All Life
“Perhaps it is part of being human
to question who and what we are. Unfortunately, because we rely almost exclusively
on our senses, the harder we look, the more we misinterpret what we see. We believe
on the one hand that we are an insignificant dot in the universe, separate from
all other humans, much less the natural world. But we also believe that we are
the most highly evolved organism in creation, entitled to use whatever we can
grasp for our own ends. “Buddhists have a different view of humanity.
In terms of their psycho-spiritual development people stand about midway between
Buddhas and amoebas. However, on an absolute level, people, Buddhas, amoebas,
dogs, streams, and mountains are one and the same. Buddhism addresses the apparent
disparity between what we see and what we actually are. And it does so by delving
into the roots of what it means to be human.” ~ Ven. Sunyana Graef The
Foundations of Ecology in Zen Buddhism
Sayings of the Buddha from the
Lankavatara Sutra:~
“For innumerable
reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat
any meat.”
~ “For fear
of causing terror to living beings, Mahamati, let the Bodhisattva who is disciplining
himself to attain compassion, refrain from eating flesh.” ~ “Meat
is not agreeable to the wise: it has a nauseating odor, it causes a bad reputation,
it is food for the carnivorous; I say this, Mahamati, it is not to be eaten.” ~
“From eating meat arrogance is born, from arrogance erroneous imaginations
issue, and from imagination is born greed; and for this reason refrain from eating
meat.” ~ “Meat-eating is condemned by the Buddhas, Bodhisattvas,
and Sravakas; if one devours meat out of shamelessness he will always be devoid
of sense.” ~ “Therefore, do not eat meat which will cause terror
among people, because it hinders the truth of emancipation; not to eat meat? this
is the mark of the wise.”
“A person of the deepest spirituality
will also have a tender concern for every aspect of creation. Such an individual
could no more harm a living creature than he or she could harm himself or herself.
Buddhist scriptures contend that a bodhisattva will not even walk on grass lest
it be harmed. Indeed, the first Buddhist precept is the admonition not to kill,
but to cherish all life. This attitude is especially important with respect to
food, since anything we eat must die to sustain us. Still, it is less destructive,
on a relative level, to take the life of a carrot or an apple than to take that
of a more highly evolved form of life, such as a cow, a chicken, or a lobster.
Too, from a purely ecological point of view, it is less detrimental to the environment
to eat as low as possible on the food chain. All this explains why many Buddhists
are vegetarians.” ~ Ven. Sunyana Graef The Foundations of Ecology in
Zen Buddhism
“It is sad to see how many American Buddhists are managing
to find a self-satisfying accommodation to eating meat. Some airily cite the doctrine
of Emptiness, insisting that ultimately there is no killing and no sentient being
being killed. Others find cover behind the excuse that taking life is the natural
order of things and, after all, “the life of a carrot and that of a cow are
equal.” The truth is, though, that as humans we are endowed with discriminating
minds that we can use to educate ourselves to the implications of our volitional
acts and to choose those foods that minimize suffering to living beings.” ~
Bodhin Kjolhede “A Debate on Food and Practice,” Tricycle, Winter
1994
“This precept [of non-harm] includes non-killing of beings like
ants, mosquitoes, and cockroaches.” ~ Ven. U. Vimalaramsi Comments
from his translation of the Anapanasuti Sutta
“When we hunt or fish,
we deliberately kill a defenseless being who wishes us no harm. This is a direct
violation of the First Precept. It is absolutely forbidden to Buddhists. As to
eating meat, we know that the only way we can obtain it is for an animal to be
killed. Therefore, when we eat meat, it is our intent that an innocent animal
should die to satisfy our addiction to flesh. And that underlying intention, no
matter how well hidden behind a smokescreen of rationalizations will block the
growth of compassion and create negative karma.” ~ Norm Phelps The
Great Compassion: Buddhism & Animal Rights
“Kill and eat is not
a Buddhist principle.” ~ Senaka Weeraratna From “Export of meat
products from Sri Lanka harms country’s Buddhist image,” Buddhist News Network.
“Veganism is simply letting compassion guide our choice of food. As such,
it is a basic Buddhist practice that ought to be expected of everyone who takes
refuge vows.” ~ Norm Phelps The Great Compassion: Buddhism & Animal
Rights
“Sincere practitioners feel a natural, visceral compassion
for the goats and sheep as if they were their old mothers. They will have nothing
to do with killing them for the sake of meat. On the contrary, they save life
eagerly; they ransom animals set aside for slaughter and release them. Otherwise,
it is like trying to punch someone who isn’t there. Showing compassion for animals
after they have been killed and the meat is being eaten? reciting mantras for
the animal?s sake? is nothing but a silly game.” -Shabkar Tsogdruk Rangdrol Food
of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“An understanding
and acceptance of the theory of evolution is important because without that acceptance
there is a perception of a great separation between humans and animals which simply
is not true.” -David N. Snyder, Ph.D. Right Understanding
“As
the crisis of feeding the world’s population grows, breeding of animals for human
consumption becomes less acceptable” out of compassion for the suffering
of animals and the awareness that it is a grossly inefficient use of water and
grain. A new relationship with the animal kingdom is part of our changing perception
of the Earth. Animals are part of us, and part of our practice.” ~ Allan
Hunt Badiner Engaged Buddhist Reader
“The first precept in Buddhism
is “Do not kill.” This precept is not merely a legalistic prohibition,
but a realization of our affinity with all who share the gift of life. A compassionate
heart provides a firm ground for this precept.” ~ Chatsumarn Kabilsingh Engaged
Buddhist Reader
“Human beings also kill animals not just for food.
They take the animal’s skin to make shoes and hats and clothes. And even that
is not enough. They take these animal’s bones to make necklaces or buttons or
earrings. In short, they kill many, many animals in order to sell the animal parts
for money. Because of these desires and this strong animal consciousness, human
beings fight with each other, and destroy nature. They do not value life. So now
this whole world has many problems; problems with the water, problems with the
air, problems with the earth and food. Many new problems appear every day. These
problems do not happen by accident. Human beings make each and every one of these
problems. Dogs, cats, or lions, or snakes - no animal makes as many problems for
this world as human beings do. Humans do not understand their true nature, so
they use their thinking and desire to create so much suffering for this world.
That is why some people say that human beings are the number one bad animal in
this world. So human beings must soon wake up and find their original seeds, their
original nature.” ~ Zen Master Seung Sahn The Compass of Zen
“As
a Buddhist, we practice so as to benefit self and others hence we do the six-syllable
mantra practice. However, when we eat meat be it chicken, pork, fish or eggs in
our daily lives, we are creating immense negative karma. If on the one hand, we
chant the mantra and on the other hand, we eat the meat of mother sentient beings,
then our words and actions do not tally with one another. We are not doing as
we preach. Can this be considered as loving kindness and compassion towards sentient
beings” Is this doing good and abstaining from evil” We take refuge
in the Buddha because his teachings could benefit all sentient beings. As a Buddhist,
we should understand the essence of the Buddha’s wisdom and teachings, which is
to do good and abstain from committing evil deeds. Abstaining from evil means
that we have to keep our precepts. Hence we should not take meat. When we are
sick, old or near death, we would go to the doctor, we would practice and do anything
possible to extend our lifespan. However, when we take meat, we are killing sentient
beings that are healthy. How great is our compassion and loving kindness if we
treat sentient beings in such a manner? We should abstain from killing because
it generates immense negative karma. Instead, we should develop loving kindness
and compassion towards all sentient beings. “In countless rebirth, all
sentient beings have been our parents. When we took rebirth in the human realm,
we had human parents; when we took rebirth in the animal realm, we had animal
parents and so forth. Samsara is such. We need to generate a sense of gratitude
towards our parents in this lifetime and those of our past lives. Hence, we should
be vegetarians and abstain from taking meat. In such a way, we would do good and
give meaning to our practice. By doing so, our practice of the six-syllable mantra
would be able to benefit ourselves and others, and also aid in the flourishing
of the Dharma. There are some people who say that their doctor has advised them
against becoming vegetarians, as they would suffer from malnutrition. This is
a sign that the determination of these people is not strong enough. For if one
has strong determination, one would avoid doing evil deeds at all cost and under
any circumstances. Hence in our daily lives, we should stop committing the negative
deed of eating meat. On this basis, the merits generated from our refuge and practice
of the six-syllable mantra would be inconceivable. We should try to change our
lifestyle towards vegetarianism. We would certainly face difficulties in becoming
full vegetarians. However, when such obstacles arise, we should remember how every
sentient being had at one point or another been our parents. When we remember
this, then we would not take meat just as we would not eat the meat of our parents
of this lifetime.” ~ His Eminence Druwang Konchok Norbu Rinpoche 100
Million Six-Syllable Mantra Retreat
“Put your picket signs up if
you are true compassionate Buddhists trying to walk the Bodhisattva path; and
help end the war against animals. A little one sided war of course, but many forget
that it is actually a war and that the animals are the innocent casualties of
war. But there is no Geneva convention as to how to best look after these prisoners
of human predatoriness, so people continue to entertain and feed themselves on
the slaughtered bodies of those whim they have captured and then bred for their
gluttony.” ~ Bodo BalsysAhimsa Buddhism and the Vegetarian Ideal
“The
member of Buddha’s order “should not intentionally destroy the life of any
being, down even to a worm or an ant.” ~ Mahagga (khandhaka 1, ch. 79)
“Whether now any man kill with his own hand, or command any other to
kill, or whether he only see with pleasure the act of killing - all is equally
forbidden by this law, and many other things which cannot be described one by
one.” Sha-mi-lu-I-yao-lio
“To save countless beings, Not
omitting even the least in his intention.” ~ Ph’u-king (kiouen 2)
“The birds and beasts and creeping things? “tis writ” Had
sense of Buddha’s vast embracing love, And took the promise of his piteous
speech.” ~ Sir Edwin ArnoldLight of Asia, bk. 8
“Be kind
to all that lives.” ~ Fo-sho-hing-tsan-king (v. 2, 024)
“I
love living things that have no feet “four-footed creatures, and things with
many feet” May all creatures, all things that live, all beings of whatever
kind, may they all behold good fortune.” ~ Cullavagga (khandhaka 5, ch.
6)
“Every variety of living creature I must ever defend from harm.” ~
Ta-chwang-yan-ling-lun (sermon 62)
Buddhist Folktales and Parables
The Father
A young single father had a son that he loved more than anything in
the world. One day while the father was away, some plunderers burned
down most of his village and kidnapped the little boy.
When the father came back, he mistook one of the burnt corpses as his
son. Completely devastated, he had the body cremated, and put the ashes
in a bag that he always carried around.
Days later, his son escaped from the plunderers, ran back home, and
knocked on the door of the house that his father rebuilt. His father
asked who it was. When the boy answered, “It’s me, your son—please let
me in,” the father, who was still holding the bag of ashes, assumed it
was some other boy playing a cruel joke. “Go away,” he shouted back.
The boy continued to knock and plead to the father, but the father
continued to tell him to leave. Finally, the boy left and never came
back again.
And just like that example, if a person is intently holding to an
idea as the absolute and unmodifiable truth, he won’t be able to open
the door and accept the actual truth when it comes firsthand knocking on
his door.
Salt
A man invited a friend over for dinner one night—but while his friend ate, he did not seem to be enjoying the food.
The man offered him some salt, and the friend sprinkled a little on
the food, ate it, and thought, “This salt really makes the food taste
good. And if just a little salt makes it better, then a lot of salt will
only improve it more.”
He then proceeded to pour a few tablespoons of salt directly into his mouth—and seconds later, he spit it out in disgust.
The man in this story is comparable to people who think that since
moderate eating and drinking has benefits, extreme deprivation must be
even better. They end up starving and depriving themselves, and soon
find out that they have veered from the right Way.
Ten Dollars
One day, a merchant set out on a short trip in order to collect a
debt of ten dollars from a man living several miles away. After paying a
boatman five dollars to take him across a river, the merchant was uable
to find the man, and had to pay another five dollars to make his way
back home. He spent ten dollars and a few hours to collect a ten dollar
debt—and he ultimately ended up empty-handed.
This is analogous to people who obsessively pursue a petty gain, and
end up neglecting much more important matters and periling themselves in
many ways.
A Herd of Cows
A man had a herd of 250 cows and took great care looking after their
welfare. One day, however, a tiger ate one of them—and when the man
noticed this, he thought, “I’ve lost one of my cows, and my herd is
incomplete. What’s the point of having all these other cows?” And with
that, the man drove all the cows off a cliff and to their death.
He is like a person who, after breaking just one precept of
righteousness, thinks, “I’ve broken one, so I might as well abandon them
all.”
Converting Inventory
The son of a wealthy man found some valuable aloe wood at the bottom
of a river, and took it to sell at the bazaar. However, his price was
too high, and he found no buyers. Growing discouraged and desperate, he
noticed a nearby charcoal seller doing brisk sales, and he decided to
burn his aloe wood into charcoal. He managed to sell the charcoal
easily, but the money he got for it was nowhere near the value of the
aloe wood.
This is similar to how some people practice diligently at first to
achieve spiritual goals, but soon grow discouraged at some obstacle, and
choose to abandon great things and give up a great deal in order to
accept a trivial amount.
Trying the Remedy
After being whipped by the King, a man tried treating his lash wounds
by rubbing horse feces on them. Someone else noticed this, and
excitedly thought, “I have discovered a magnificent way to heal wounds.”
He went to his home and ordered his child to whip him severely on the
back—and after the child obeyed, the man happily tried out his newly
discovered remedy.
The King’s Decree
A King had citizens living in a village ten miles from his palace.
This village had fantastic spring water, and the King ordered the
villagers bring him some every day.
The villagers, however, were greatly annoyed and inconvenienced
having to make the lengthy trip. One day, a village leader said, “I’m
going to go to the King and ask him to issue a decree stating that from
now on, the distance from our village to the palace will only be one
mile. This will make our task much easier.”
Afer hearing the man’s request, the King gladly complied and issued
the decree—much to the delight of the villagers. One of them, however,
remarked, “What difference will that make? The distance will remain the
same—only the name will change!”
Nevertheless, the villagers still believed in the King’s decree.
People who cling too much to names and words often act like those villagers.
Man Yells at Water
A thirsty traveler spotted a wooden conduit with water running in it,
and drank until he was satiated. After finishing, he held up his hand
and announced to the water, “I’m done drinking. Stop running.” As the
water continued to run, the man grew angry and yelled, “I’m done
drinking, and I just told you to stop! Why are you still running?”
A bystander noticed this and remarked, “Why don’t you just leave the water instead of yelling for it to stop flowing?”
The man’s behavior is similar to people who, rather than doing what
is necessary, just verbally demand that something happen, and then
become angry when it doesn’t.
Lots of Work, Little Reward
A man spent months carving and polishing a large rock into a toy cow.
He did an enormous amount of work, yet it resulted in very little.
This is analogous to people who work hard merely to excel others in
fame. If they were motivated by the supreme fruits instead of fame, the
payoff for their efforts would be much greater.
Spotting Gold
A man mistakenly thought he spotted gold in a pond, and dove in to
retrieve it. After coming up empty handed and stirring up the water’s
mud, he got out of the pond and waited for the mud to settle. When it
did, he once again saw what he thought was gold, and dove in to get it.
He got out and sat by the pond for a few minutes, and then his father came walking by and said, “Why are you all wet and tired?”
The man replied, “ I spotted gold in the lake, and I dove in to get it, but all to no avail.”
The father looked at the pond, which had settled down again, and saw
the gold, but could tell that it was actually a reflection of gold on a
tree behind them. He turned around and looked at the tree, and the gold
was there. He showed it to his son, and the son got the gold.
The Fast Eater
The day after their marriage, a newlywed couple was eating a meal
together—and for no apparent reason, the husband was wolfing down his
food like there was no tomorrow.
One day, his wife said to him, “My beloved husband, no one is going to steal your food. Why don’t you slow down and enjoy it?”
The husband snappily replied, “That’ts my secret. I can’t tell you.”
Upon hearing this, the wife became even more curious about her
husband’s bizarre eating habits, and asked once again in an affectionate
tone. Finally, the husband replied, “I eat like this because my family
has eaten quickly for as long as we can trace back our history. I’tm
just following our custom.”
Many people act like this man. Rather than considering whether what
they’re doing is right or wrong, they simply say, “This is how our group
has done things for as long back as we can remember, and that is why we
do it now,” and they persist in these actions without modifying them,
all the way until their death.
Man Hides Rice in His Mouth
A man visited his wife’s family, and noticed that they were hulling
rice. The man, greatly desiring to eat some, waited until they left the
room, and then grabbed some and put it in his mouth.
But seconds later, his wife came back in the room. She asked him
something, and the husband, with the rice still in his mouth, did not
answer because he did not want to be embarrassed and have the rice
discovered.
Noticing that her husband was not replying, the wife became confused
and concerned, and she examined his cheeks. In a panic, she yelled out
to her father, “My husband has some kind of disorder! There are strange
bulges in his mouth, and he can’t speak!”
The father brought over a doctor, who examined the man and remarked,
“This is a very dangerous condition, and we must take action immediately
and cut this man’s cheek open.”
So he did, and then everyone watched as the rice fell out of the man’s mouth.
Like this example, people often do wrong actions, and then go to such
greeat lengths to hide them that they often put themselves in even
worse situations, and stubbornly persist in the wrong no matter how much
misfortune it results in. They are like the man in this story who went
as far as let his cheek be cut open because he was trying to avoid some
shame—and at the end, his wrong action was revealed anyway.
Wheat Growing Technique
A man observed a farm where wheat was growing very well. He went to
the farmer and asked what he did to make the wheat grow so abundantly,
and the farmer replied, “I leveled the land and added water and manure,
and it’ts been growing like this since them.”
So the man went home eager to duplicate the farmer’s method, and put
water and fertilizer on the field. He also began carefully sowing the
seeds, but as he did, he noticed his feet stepping on the ground, and he
feared that it would damage the seeds.
The man became concerned, and decided to hire four men to hold him in
a chair while he sowed the seeds from the air. The new plan, however,
had its own drawbacks, and the four men holding the chair ended up
stepping on the ground four times as much as the man did previously by
himself.
This man’s example is like when people are on the right way, but then
overcomplicate things and invite wrong actions into their lives. This
is just like the man who exchanged the trampling of two feet for eight
feet.
Eye Pain
A woman was talking to her friend, and mentioned that she had been experiencing pain in her eyes.
“Are they bothering you right now?” asked the friend.
“Yes,” the first lady replied.
The friend thought for a moment and then remarked, “Well, I guess a
person’s eyes will end up hurting at some point during her life. My eyes
aren’t bothering me right now, but I don’t want them to bother me
later, so I’ll just gouge them out.”
A bystander heard her say this and remarked, “What! Your eyes might
bother you every once in a while. But having no eyes at all will cause
many more problems. Before you act so forcefully, you should examine
things further.”
Father Spots Robbers Coming
A father and his son were waling on a path, and noticed some robbers
approaching them. The father was greatly alarmed, and frantically tried
to remove a gold earring his child was wearing. However, the father
couldn’t get them off in time, so he took out his knife and sliced off
the boy’s head. When the robbers finally came to the man and saw that
they had nothing to steal, they passed by, and the father put the boys
head back on his shoulders“but obviously, it did nothing.
This man is like people who, trying to take advantage of a very minor
advantage, expose themselves to major misfortune. And it is also like
those people who cling to one viewpoint, and will not accept the truth
when it comes their way.
The Monkey and the Pea
A monkey ran down from a tree and snatched a huge handful of some
people’s peas. As he ran back up the tree, one of the peas fell from his
hands. He tried to grab it, but in his attempt to catch that one pea,
he dropped all of the others he was carrying. They all fell to the
ground, and some animals ate them.
This is like a person who maintains some righteousness, but then upon
making one small mistake, he doesn’t deal with it properly, and
foolishly throws all righteousness away.
Always Fearing Everything
A forest-dwelling elephant had been living a peaceful life, but one
day a king spotted her and said to his servants, “Take that elephant to
the palace garden and have the instructors train her.”
They did as he said, but the palace trainers were cruel and they
constantly beat the elephant. She was terrified of them, and escaped the
palace and ran all the way to the Himalayas.
After many years passed, the king had forgotten about the elephant,
but the elephant still hadn’t moved on from her experience at the royal
garden. She was still frightened and worried, and grew excessively thin
because she barely ate.
One day, a tree-sprite told her, “Don’t be afraid all of the
time—you’re not in the palace garden anymore. Stop the excessive
worrying, for you are free now.”
The Boat
Just because you used a boat to cross a river, it doesn’t mean you
should pick up the boat after you reached land, and carry it with you
wherever you go.
And just like that boat example, sometimes you should consider using teachings or methods the same way.
The Goldsmith
Imagine a goldsmith that is using tongs and a furnace to melt gold.
If he constantly makes the fire too hot, the gold will get too hot. If
he constantly sprays too much water on it, the gold will not be hot
enough. If he constantly takes it out to examine it, it will never
become refined. However, if he does all these things but each at their
suitable time when needed, and he knows the nature of gold, he will have
no problem at all in molding and refining it.
Just like that example, any practitioner needs to attend to these
three qualities: focus, determination, and composure. If he properly
attends to these things at the right time and circumstance, his mind
will become pliant, brilliant, and pure, just like gold.
Thirsty
A man went wandering on a very hot day. As the hours passed, he
became quite thirsty, and, imagining a mirage of water far away, chased
it as if it were real. As luck would have it, his pursuit of the mirage
lead him right towards a real riverbank, gushing with water. However,
the man, now more thirsty than ever, merely stood next to the water
without taking so much as a single drink.
A bystander noticed him and asked about his bizarre behavior.
“You look extremely thirsty, and yet you’ve been standing here for a minute without taking a drink.”
The man replied, “Well, I am really thistry—but there’s too much water in this river for me, and I can’t finish it all!”
This man is comparable to someone who is presented with numerous
advantages or teachings, and but refuses to take a single one because he
can’t take and maintain all of them. He is putting himself on an
unending cycle of missed opportunities.
The Guide
Several merchants hired a guide to lead them to a certain harbor.
On the way, the group across a famous shrine; and the merchants,
knowing that it was customary to make a human sacrifice whenever passing
it, decided to sacrifice the guide.
Afterwards, they continued on their journey minus the now-dead guide;
and without him, they got lost, wandered the desert for several days,
and eventually died of thirst.
Correct actions are our guides to the Way, similar to how a human
guide can lead travelers to a destination. Some, however, sacrifice
correct actions, and end up lost.
The Starving Man and the Camel
A King noticed that one his servants, a very poor man, had gradually
become thin and weak. In order to help him, the King gave him a camel
that had just died.
The man began to skin the camel, but found that his knife was not
sharp enough. As he searched for a whetstone, someone informed him that
there was one at the top of a nearby tower.
And so, the man went to the tower and climbed it, found the
whetstone, and used it to sharpen his knife. After doing so, he went
back down and continued skinning the camel, but his knife dulled again.
Again, he climbed the tower, sharpened his knife, and went back
down—and again, he skinned the camel some more until his knife became
dull.
And then after continuing this pattern a few more times and growing
exhausted from the trips, he later decided to drag the camel all the way
up the tower and skin it there.
But he obviously would have been best off by bringing the whetstone
down to the camel in the first place, and saving himself all the
unnecessary work.
Wealthy Man’s Spit
Long ago in a small town, everyone competed to gain the favor of an
extremely wealhty man. Even if he spit, someone would hurry to honor him
by putting out the spit with their foot.One villager, however, never
got the opportunity to even do that. So one day, he decided that since
everyone beat him to stepping on the spit before it reached the ground,
he would carefully observe the wealthy man, and step on the spit just as
it was leaving his mouth. Greatly pleased with his plan, he followed
through with it the next day—but he ended up kicking the man right in
the face and injuring him severely! Greatly angered, the other yelled,
“You must be a lunatic! Why did you just kick me in the mouth?”
The reply was, “I did it to gain your favor, Sir. When you spit,
everyone else rushes to step and put it in the ground, but I am always
too late. So, I stepped on it even before it left your mouth. And now
that you know my reason, surely you are pleased by what I did.”
The man’s mistake was that his timing was wildly off. There is a
proper time for everything, and if a person wants to force a benefit
before the proper time for it has arrived, it will result in problems.
The Arrow
Someone wounded by a poisoned arrow would not delay in removing it in
order to first find out the exact details of who shot it, the reason
that person shot it, where the arrow was manufactured, etc. If he
attended to all of that before pulling out the the poisonous arrow, he
would probably die.
In this same way, dealing with the life situations that we experience
at hand should be prioritized over concern about understanding things.
Buddha Quotes
If it were impossible to cultivate the Good, I would not tell you to do so
Learning is a good thing; but it avails not. True wisdom can be acquired by practice only.
Surely if living creatures saw the results of all their evil
deeds, they would turn away from them in disgust. But selfhood blinds
them, and they cling to their obnoxious desires.
They crave pleasure for themselves and they cause pain to others;
when death destroys their individuality, they find no peace; their
thirst for existence abides, and their selfhood reappears in new births.
Thus they continue to move in the coil and can find no escape from
the hell of their own making. And how empty are their pleasures, how
vain are their endeavors!—hollow like the plantain-tree, and without
contents like the bubble.
The world is full of evil and sorrow, because it is full of lust. Men
go astray because they think that delusion is better than truth. Rather
than truth they follow error, which is pleasant to look at in the
beginning but in the end causes anxiety, tribulation, and misery.
The first noble truth is the existence of sorrow. Birth is
sorrowful, growth is sorrowful, illness is sorrowful, and death is
sorrowful. ‘Tis sad to be joined with what we do not like, ‘tis sadder
to be sepreated form what we love, and ‘tis painful to crave what we
cannot obtain.
The second noble truth is the cause of suffering. The cause of
suffering is lust. The surrounding world affects sensation and begets a
craving thirst, which clamors for immediate satisfaction. The illusion
of self originates and manifests itself in a cleaving to things. The
desire to live for the enjoyment of self entangles us in the net of
sorrow. Pleasures are the bait and the result is pain.
The third noble truth is the cessation of sorrow. He who conquers
self will be free from lust. He no longer craves, and the flame of
desire finds no material to feed upon. Thus it will be extinguished.
The fourth noble truth is the eightfold path that leads to the
cessation of sorrow. There is salvation for him whose self disappears
before Truth, whose will is bent upon what he ought to do, whose sole
desire is the performance of his duty. He who is wise will enter this
path and make an end of sorrow.
The eightfold path is right (1) right comprehension, (2) right
resolutions, (3) right speech, (4) right acts, (5) right livelihood, (6)
right efforts, (7) right thoughts, and (8) the right state of a
peaceful mind.
All mortification is vain so long as self remains, so long as self continues to lust after worldly or heavenly pleasures.
But he in whom self has become extinct is free from lust—he will
desire neither worldly nor heavenly pleasures, and the satisfaction of
his natural wants will not defile him. Let him eat and drink according
to the needs of the body.
Water surrounds the lotuses, but does not wet its petal. On the other
hand, sensuality of all kinds is enervating. The sensual man is a slave
of his passions, and pleasure-seeking is degrading.
But to satisfy the necessities of life is not evil. To keep the body
in good healthy is a duty, for otherwise we shall not be able to trim
the lamp of wisdom, and keep our mind strong and clear.
This is the Middle Path, O bhikshus, that keeps aloof from both extremes.
Errors lead astray; illusions beget miseries. They intoxicate
like strong drinks; but they fade away soon and leave you sick and
disgusted.
Self is a fever; self is a transient vision, a dream; but truth is
wholesome, truth is sublime, truth is everlasting. There is no
immortality except in truth. For truth alone abides forever.
A man that dwells in lonely woods and yet covets worldly
vanities is a worldling, while the man in worldly garments may let his
heart soar high to heavenly thoughts.
The restless, busy nature of the world, this, I declare, is at the root of pain.
Attain that composure of mind which is resting in the peace of
immortality. Self is but a heap of composite qualities, and its world is
empty like a fantasy.
Who is it that shapes our lives? Is it Isvara, a personal
creator? If Isvara be the maker, all living things should have silently
to submit to their maker’s power. They would be like vessels formed by
the potter’s hand; and if it were so, how would it be possible to
practice virtue? If the world had been made by Isvara, there should be
no such thing as sorrow, or calamity, or evil; for both pure and impure
deeds must come from him. If not, there would be another cause beside
him, and he would not be self-existent.
Thus, you see, the thought of Isvara is overthrown.
Again, it is said that the Absolute has created us. But that which is
absolute cannot be a cause. All things around us come from a cause as
the plant comes from the seed; but how can the Absolute be the cause of
all things alike? If it pervades them, then, certainly, it does not make
them.
Again, it is said that Self is the maker. But if self is the maker,
why did it not make things pleasing? The causes of sorrow and joy are
real and objective. How can they have been made by self?
Again, if we adopt the argument that there is no maker, our fate is
such as it is, and there is no causation, what use would there be in
shaping our lives and adjusting means to an end?
Therefore, we argue that all things that exist are not without cause.
However, neither Isvara, nor the absolute, nor the self, nor causeless
chance, is the maker, but our deeds produce results both good and evil
according to the law of causation.
Let us, then, abandon the heresy of worshipping Isvara and of praying
to him; let us no longer lose ourselves in vain speculations of
profitless subtleties; let us surrender self and all selfishness, and as
all things are fixed by causation, let us practice good so that good
may result from our actions.
The wise man will use the light he has to receive more light. He will constantly advance in the knowledge of truth.
…Let your happiness depend, not upon external things, but upon your own mind.
All creatures are what they are through the karma of their deeds done in former and in present existences.
The rational nature of man is a spark of the true light; it is the
first step on the upward road. But new births are required to insure an
ascent to the summit of existence, the enlightenment of mind and heart,
where the immeasurable light of moral comprehension is gained which is
the source of all righteousness.
Having attained this higher birth, I have found the truth and have
taught you the noble path that leads to the city of peace. I have shown
you the way to the lake of Ambrosia, which washes away all evil desire. I
have given you the refreshing drink called the perception of truth, and
he who drinks of it becomes free from excitement, passion, and
wrong-doing.
The very gods envy the bliss of him who has escaped from the floods
of passion and has climbed the shores of Nirvana. His heart is cleansed
from all defilement and free from all illusion.
He is like unto the lotus which grows in the water, yet not a drop of water adheres to its petals.
The man who walks in the noble path lives in the world, and yet his heart is not defiled by worldly desires.
And what, O brethren, is the path that leads to the annihilation
of suffering? It is the holy eightfold path that leads to the
annihilation of suffering, which consists of right views, right
decision, right speech, right action, right living, right struggling,
right thoughts, and right meditation.
Now suppose that a man should come hither to the bank of the river,
and, having some business on the other side, should want to cross. Do
you suppose that if he were to invoke the other bank of the river to
come over to him on this side, the bank would come on account of his
praying? …
Yet this is the way of the Brahmans. They omit the practice of those
qualities which really make a man a Brahman, and say, “Indra, we call
upon thee; Soma, we call upon thee; Varuna, we call upon thee; Brahma,
we call upon thee.”
Verily, it is not possible that these Brahmans, on account of their
invocations, prayers, and praises, should after death be united with
Brahma.
The Tathagata reveals the higher life in its purity and perfection.
He can show you the way to that which is contrary to the five great
hindrances.
This is the sign that a man follows the right path: Uprightness is
his delight, and he sees danger in the least of those things that he
should avoid. He trains himself in the commands of morality, he
encompasses himself with holiness in word and deed; he sustains his life
by means that are quite pure; good is his conduct, guarded is the door
of his senses; mindful and self-possessed, he is altogether happy.
He who walks in the eightfold noble path with unswerving determination is sure to reach Nirvana.
He whose mind is free from the illusion of self, will stand and not fall in that battle of life.
Let a man’s pleasure be the Dharma, let him delight in the Dharma,
let him stand fast in the Dharma, let him know how to inquire into the
Dharma, let him not raise any dispute that pollutes the Dharma, and let
him spend his time in pondering on the well-spoken truths of the Dharma.
Dhammapada
1:1-2
… If a man speaks or acts with an evil thought, pain follows him, as
the wheel follows the foot of the ox that draws the carriage. …. If a
man speaks or acts with a pure thought, happiness follows him, like a
shadow that never leaves him.
[Our hope for liberation lies in the regeneration of our nature. By
building up our character and morally strengthening and cultivating
ourselves, we can attain happiness and serenity. We can and must make
our life as perfect as possible, but man’s best friend and worst enemy
our his own self—it is all dependent on his heart being right.]
1:7
He who lives looking for pleasures only, his senses uncontrolled,
immoderate in his food, idle, and weak—Mara [the tempter] will certainly
overthrow him, as the wind throws down a weak tree.
[Mara: the temper, the spirit that deceives and misleads man, making his path difficult and sorrowful]
1:8
He who lives without looking for pleasures, his senses well
controlled, moderate in his food, faithful and strong—Mara will
certainly not overthrow him, any more than the wind throws down a rocky
mountain.
1:11
They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires/imaginings.
1:13-14
As rain breaks through an ill-thatched house, passion will break
through an unreflecting mind. As rain does not break through a
well-thatched house, passion will not break through a well-reflecting
mind.
1:19
The thoughtless man, even if he can recite a large portion [of the
Law], but is not a doer of it, has no share in the priesthood, but is
like a cowherd counting the cows of others.
2: / 21
Earnestness is the path of immortality [Nirvana], thoughtlessness the
path of death. Those who are in earnest do not die, those who are
thoughtless are as if dead already.
2: / 25
By rousing himself, by earnestness, by restraint and control, the
wise man may make for himself an island which no flood can overwhelm.
2: / 29
Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
3: / 33
As a fletcher makes straight his arrow, a wise man makes straight his
trembling and unsteady thought, which is difficult to guard, difficult
to hold back.
3: / 36
Let the wise man guard his thoughts, for they are difficult to
perceive, very artful, and they rush wherever they list: thoughts well
guarded bring happiness.
3: / 37
Those who bridle their mind which travels far, moves about alone, is
without a body, and hides in the chamber [of the heart], will be free
from the bonds of Mara [the tempter].
3: / 40
Knowing that this body is [fragile] like a jar, and making this
thought firm like a fortress, one should attack Mara [the tempter] with
the weapon of knowledge, one should watch him when conquered, and should
never rest.
3: / 41
Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
3: / 42
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
3: / 43
Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
4: / 47
Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
4: / 58-59
As on a heap of rubbish cast upon the highway the lily will grow full
of sweet perfume and delight, thus the disciple of the truly
enlightened Buddha shines forth by his knowledge among those who are
like rubbish, among the people that walk in darkness.
5: / 61
If a traveler does not meet with one who is his better, or his equal,
let him firmly keep to his solitary journey; there is no companionship
with a fool.
5: / 62
“These sons belong to me, and this wealth belongs to me,” with such
thoughts a fool is tormented. He himself does not belong to himself; how
much less sons and wealth?
5: / 63
The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
5: / 64
If a fool be associated with a wise man even all his life, he will
perceive the truth as little as a spoon perceives the taste of soup.
5: / 65
If an intelligent man is associated for one minute only with a wise
man, he will soon perceive the truth, as the tongue perceives the taste
of soup.
5: / 66
Fools of little understanding have themselves for their greatest enemies, for they do evil deeds that must bear bitter fruits.
5: / 69
As long as the evil deed done does not bear fruit, the fool thinks it
is like honey; but when it ripens, then the fool suffers grief.
5: / 70
Let a fool month after month eat his food with the tip of a blade of
Kusa grass, yet he is not worth the sixteenth particle of those who have
well weighed the law.
5: / 71
An evil deed, like newly-drawn milk, does not turn [suddenly]; smoldering, like fire covered by ashes, it follows the fool.
5: / 72
And when the evil deed, after it has become known, brings sorrow to
the fool, then it destroys his bright lot; nay, it cleaves his head.
5: / 73
Let the fool wish for a false reputation, for precedence among the
Bhikshus, for lordship in the convents, for worship among other people!
5: / 74
“May both the layman and he who has left the world think that this is
done by me; may they be subject to me in everything which is to be done
or is not to be done,” thus is the mind of the fool, and his desire and
pride increase.
5: / 75.
“One is the road that leads to wealth, another the road that leads to
Nirvana;” if the Bhikshu, the disciple of Buddha, has learnt this, he
will not yearn for honor, he will strive after separation from the
world.
6: / 76
If you see an intelligent man who tells you where true treasures are
to be found, who shows what is to be avoided, and administers reproofs,
follow that wise man; it will be better, not worse, for those who follow
him.
6: / 77
Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
6: / 78
Do not have evildoers for friends, do not have low people for
friends: have virtuous people for friends, have the best people for
friends.
6: / 79
He who drinks in the law lives happily with a serene mind: the sage
rejoices always in the law, as preached by the elect (Ariyas).
6: / 80
Well-makers lead the water [wherever they like]; fletchers bend the
arrow; carpenters bend a log of wood; wise people fashion themselves.
6: / 81
As a solid rock is not shaken by the wind, wise people do not falter amidst blame and praise.
6: / 82
Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
6: / 83
Good people walk on whatever befall, the good do not prattle, longing
for pleasure; whether touched by happiness or sorrow wise people never
appear elated or depressed.
6: / 84
If, whether for his own sake, or for the sake of others, a man wishes
neither for a son, nor for wealth, nor for lordship, and if he does not
wish for his own success by unfair means, then he is good, wise, and
virtuous.
6: / 85
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
6: / 86
But those who, when the law has been well preached to them, follow
the law, will pass across the dominion of death, however difficult to
overcome.
6: / 87-88.
A wise man should leave the dark state (of ordinary life), and follow
the bright state (of the Bhikshu). After going from his home to a
homeless state, he should in his retirement look for enjoyment where
there seemed to be no enjoyment. Leaving all pleasures behind, and
calling nothing his own, the wise man should purge himself from all the
troubles of the mind.
6: / 89
Those whose mind is well grounded in the (seven) elements of
knowledge, who without clinging to anything, rejoice in freedom from
attachment, whose appetites have been conquered, and who are full of
light, are free (even) in this world.
7: / 90
There is no suffering for the traveler who has reached the end of his
journey. He is free from all sorrows: the fetters that bound him are
thrown away and the burning fever of life is no more.
7: / 91
Those who are mindful do not tarry in the same place. Like swans who
leave the lake and fly into the air, they leave their home for a higher
home.
7: / 92
He who has no possessions, who lives on the right food of life, whose
soul soars into the infinite sky of liberation—his path is difficult to
trace, like the path of birds in the air.
7: / 93
He whose appetite is stilled, whose passion is peace, who is not
absorbed in enjoyment, who has perceived the void and unconditioned
freedom of Nirvana—his path is difficult to trace, like the path of
birds in the air.
7: / 94-95
The gods envy him whose senses have been subdued, like horses broken
in by the driver. Such an one who does his duty in life is enduring like
the earth, firm like a pillar, clear like a lake without mud, and free
forever from the wheel of birth and death.
7: / 96
In the light of his knowledge and freedom, all his words are peace, his thoughts are peace, and his deeds are peace.
7: / 97
He is free from credulous beliefs for he has seen the uncreated and
eternal Nirvana; he has cut off the ties and temptations of the lower
life, and has renounced all desire. He is indeed great among men.
7: / 98
Wherever holy men dwell, that is indeed a place of joy, whether it is in the village or forest, in a valley or on the hills.
7: / 99
They make it a delightful forest in the place that others could not
dwell, because they are free from passion, and do not look for pleasure.
8: / 100
Better than a thousand senseless words is a single word of understanding that gives peace.
8: / 101
Better than a thousand senseless verses is a single verse of understanding that gives peace.
8: / 102
Better than a hundred senseless poems is a single poem of understanding that gives peace.
8: 103-105
If one man conquers in battle a thousand times a thousand men, and
another conquers himself, the second man would have a far greater
conquest. For one’s own self conquered is better than victory over other
people. Not even the gods in heaven or the demons in hell can change
into defeat the victory of such a man.
8: /106
If one man, month after month for a hundred years, offered a thousand
sacrifices, and another man for only a moment paid reverence to a
self-conquering man, the one moment of reverence would have far greater
value than the hundred years of sacrifice.
8: / 107
If one man for a hundred years worshipped the sacred fire of the gods
in the forest, and another man for only a moment paid reverence to a
self-conquering man, the one moment of reverence would have far greater
value than the hundred years of worship.
8: / 108
Whatever a man for a whole year may offer in worship or in gifts to
earn merit, it is not worth a fraction of the reverence shown to a
righteous man.
8: 110
He who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is virtuous and reflecting.
8: / 111
He who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
8: / 112
He who lives a hundred years, idle and weak, a life of one day is better if a man has courage and earnest striving.
8: / 113
He who lives a hundred years without realizing how all things that
arise must also pass away, a life of one day is better if a man has
realized how all things arise and pass away.
8: / 114
He who lives a hundred years not realizing his immortality, a life of one day is better if a man has realized his immortality.
8: / 115
He who lives a hundred years not realizing the highest path of the
Dhamma, a life of one day is better if a man has realized the highest
path of the Dhamma.
9: / 116
A man should hasten to do good and keep his mind from evil. If a man is slow in doing good, his mind will turn to evil.
9: / 117
If a man does an evil deed, let him not do it again, let him not delight in his sin, for the accumulations of evil is painful.
9: / 118
If a man does a good deed, let him do it again, let him rejoice in
his good work, for the accumulation of goodness is delightful.
9: / 119
Even an evil-doer seems to find happiness in his evil as long as it
has not borne fruit: but when its fruit comes, the man sees evil indeed.
9: /120
Even a good man seems to find grief in his good work as long as it
has not borne fruit: but when its fruit comes, the man sees good things.
9: / 121
Let no man think lightly of evil, saying in his heart: “It will not
come to me.” As water drop by drop fills a jar, the foolish man soon
becomes full of evil, even as he gathers it little by little.
9: / 122
Let no man think lightly of good work, saying in his heart: “It will
not come to me.” As water drop by drop fills a jar, the wise man soon
becomes full of goodness, even as he gathers it little by little.
9: / 123
Let a man avoids evil deeds like a merchant who carries much wealth
but with a small escort, avoids a dangerous road, or like a man who
loves his life avoids poison.
9: / 124
He who has no wound on his hand may touch poison because it does not
affect him; the man who has no evil, cannot be affected by evil.
9: / 126
Some people are reborn on earth, evil-doers are reborn in hell, the
righteous are reborn in heaven; but the pure who are free from all
desires and attachment, attain Nirvana.
9: / 127
Neither at the ends of the sky, nor in the depths of the ocean, nor
in the secret recess of caves, is there a single place where a man might
be free from his evil deed.
9: / 128
Neither at the ends of the sky, nor in the depths of the ocean, nor
in the secret recess of caves, is there a single place where a man might
be free from the power of death.
10: / 129
All creatures tremble before danger and fear death. Remember you are one of them, so do not kill or cause to kill.
10: / 130
All creatures tremble before punishment and love life dearly. Remember you are one of them, so do not kill or cause to kill.
10: / 133
Do not use harsh words, for once they are spoken, they will return blow for blow. Angry speech is painful.
10: / 136
When a fool commits an evil deed he forgets he is lighting his own fire in hell where he must burn one day.
10: / 141
Neither nakedness nor matted hair nor uncleanliness nor fasting nor
lying on the earth nor rubbing the body with ashes nor sitting
motionlessly, can purify a man who is not free from desires and doubts.
10: / 142
A man may yet wear fine clothes, if he lives peacefully, is
self-possessed, restrained and pure, and does not hurt any living
creature. He is indeed a holy Brahmin, a hermit and a monk.
10: / 143
Can there be anyone in this world so noble that he avoids all blame, as a noble horse the whip?
10: / 144
Like a well-trained horse touched by the whip, be eager and earnest;
and by faith, by virtue, by strenuous striving, by deep contemplation
and spiritual discernment of the Law, you will become perfect in
knowledge and overcome the sorrow of life.
10: / 145
Well-makers control the flow of water, carpenters bend their wood,
arrow-makers straighten their arrows, and good people fashion
themselves.
11: / 152
A man who learns only a little, grows old like a dumb ox; for his body grows old but his knowledge and wisdom do not grow.
11: / 153
I have gone round the cycles of many lives, looking for the maker of this house in vain, and painful is birth again and again.
11: / 154
But now I have seen you, maker of this house; never more will you
build again. All the rafters are broken and the ridge-pole destroyed.
The fever of life is gone and all desires are past, for my mind has
reached the eternal Nirvana.
11: / 155
Those who in their youth did not live in self-discipline or gain the
true treasures of life, they will perish like old herons in a lake
without fish.
11: / 156
Those who in their youth did not live in self-discipline or gain the
true treasures of life, they will be like broken bows ever sighing after
the past.
12: / 157
If a person values his life, let him guard himself well. Of the three
watches of his time, let him be watchful at least over one.
12: / 158
Let each person direct himself to what is right and proper, and then
teach others. By doing so, he can avoid pain and suffering.
12: / 159
If a person makes himself as good as he tells others to be, then
being himself well-subdued, he may subdue others, for it is difficult
indeed to control one’s own self.
12: / 160
Only the person himself can master himself: who else can be master?
By conquering and subduing his own self, a person becomes his own
master, and there come true help and self-possession.
12: / 161
Any wrong or evil that a man does is born in himself and caused by
himself, and this destroys the foolish man as a diamond crushes other
precious stones.
12: / 162
The evil that grows in a man is like the creeper plant which
entangles the tree, bringing the man down to the condition in which his
enemy would wish him to be.
12: / 164
The fool who scorns the teachings of the holy and the virtuous,
gathers fruit for his own destruction, like the khattaka reed whose
fruit means its death.
12: / 165
By one’s self evil is done, by one’s self one is injured; by one’s
self evil is undone, and by one’s self one is purified. The pure and the
impure stand and fall by themselves: no man can purify another.
12: / 166
Let no one forget his own duty and endanger his own soul for the sake
of another. When he knows and discerns his own duty, let him follow it
attentively.
13: / 168
Rouse yourself and watch! Follow the path of virtue and the law. He
who follows the right path rests in joy in this world and the next.
13: / 170
Look on this world as a bubble of froth, as a mirage of an illusion;
for the king of death has no power over him who looks thus upon the
world.
13: / 171
Come, look at this world painted as a glittering royal chariot where
the foolish immerse themselves, but the wise do not touch it.
13: / 172
He who in earlier days was reckless and unwise but later found
wisdom, he sheds a light over the world, like the moon when free from
clouds.
13: / 173
He who overcomes his evil deeds with the good that he afterwards
does, he sheds a light over the world, like the moon when free from
clouds.
13: / 174
The world is indeed in darkness. Few there are who can see the light,
few there are who go to heaven like birds escaped from the net.
13: / 175
Like the swan follows the path of the sun, flying miraculously
through the air, so too does the wise man conquer Mara and his train,
and rise far above the world.
13: / 177
The uncharitable do not go to the realms of the gods as foods do not
praise liberality; but the wise find joy in being generous and
magnanimous, and they are blessed in the higher world.
13: / 178
Better than being king over the earth, better than going to heaven,
and better than dominion over all worlds, is the joy of a man who enters
the first step on the path to Nirvana.
14: / 179
By what earthly path can you entice the Buddha, the Awakened One, who
wanders through the pathless ways of eternity, whose conquests cannot
be turned into defeat?
14: / 180
By what earthly path can you entice the Buddha, the Awakened One, who
wanders through the pathless ways of eternity, who cannot be snared by
the net of poisonous desires?
14: / 181
Even the gods envy those who are awakened and watchful, who are given
to meditation, who are calm and steady, who rejoice in the peace of
renunciation.
14: / 182
It is not often that one is born into human life. It is not often one
hears the doctrine of Truth, and it is difficult and rare indeed the
arising of a Buddha.
14: / 183
Not to commit any evil, but to do good and purify one’s mind is the teaching of all the Buddhas.
14: / 185
Not to hurt by deed or word, to live restrained as taught by the Law,
to be moderate in eating, to sleep and rest alone, and to dwell on the
highest thoughts—this is the teaching of the Buddhas.
14: / 186 187
Since a shower of gold coins cannot satisfy desires and all pleasures
end in pain, how could a wise man find satisfaction even in the joys of
paradise? Thus the follower of Buddha delights only in the destruction
of all desires.
14: / 188 189
Men, driven by fear, go for refuge in the mountains and forests, the
grooves and sacred shrines. But these places are not safe refuge for
they do not free a man from suffering.
14: / 190-192
He who goes for refuge to the Buddha, the Dhamma and the Sangha, goes
to a safe refuge, and with clear understanding, sees the Four Holy
Truths: (1) sorrow, (2) the cause of sorrow, (3) the end of sorrow, and
(4) the noble Eightfold Path that leads to the end of sorrow. This is a
safe refuge, this is the best refuge. If a man goes to this refuge, he
is free from all sorrow.
15: / 204
Health is the greatest gift, contentment the best riches, trust the best of relations and Nirvana the greatest joy.
15: / 205
When a man knows the sweetness of solitude and feels the joy of
quietness he is free from fear and evil, and he tastes the joy of the
Dhamma.
15: / 207
He who walks with fools has a long journey of sorrow, because company
with fools is as painful as being with an enemy. The joy of being with
the wise is like the joy of meeting a beloved kinsman.
15: / 208
If you find a man who is intelligent, constant, dutiful, patient,
awakened to the inner light, virtuous and devoted, follow this good and
wise man as the moon follows the path of the stars.
16: / 220
As a traveller who has long been absent and coming home safe and
sound is greeted with joy by his relatives, friends and comrades, so
when a man passes from this world to the next after a life of merit, his
good deeds welcome him as dear kinsmen on his return.
17: / 221
Let a man forsake anger and pride, let him overcome all bondage. No
sorrow or suffering can befall a man who is free from attachment to
existence and calls nothing his own.
17: / 225
The wise who injure no living being, who keep themselves under
self-control, they go to the unchangeable realm of Nirvana where sorrow
and suffering are no more.
17: / 227
There is an old saying, Atula, which is not a saying of today: They
blame him who is silent, they blame him who speaks much, they also blame
him who says little; no one can escape blame in this world.
17: / 228
There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
18: / 235
Yellowed leaves hang on your tree of life; the messengers of death
are waiting. You stand at the door of departure and you have made no
provision for the journey.
18: / 236
Make an island for yourself. Strive and hasten, be wise. When the
dust of your impurities are blown away and you are free from sinful
passions, you will come unto the glorious world of the Elect.
18: / 237
You are at the end of your life, you are going to meet death. There
is no resting place for you on the road and you have no provision for
the journey.
18: / 238
Make an island for yourself. Strive and hasten, be wise. When the
dust of your impurities are blown away and you are free from sinful
passions, you will not enter into birth and decay.
18: / 239
Let a wise man remove impurities from himself as a silversmith
removes impurities from the silver: one after another, little by little,
again and again.
18: / 240
Even as rust on the iron eventually destroys the iron, a man’s own impure and evil deeds lead that man into the evil path.
18: / 252
It is easy to see the faults of others but difficult to see one’s
own. A man winnows his neighbour’s faults like chaff, but conceals his
own as a cunning gambler conceal his die.
18: / 254
There is no path in the sky. A true monk must find the inner path.
The world delights in vanity and pleasures that are obstacles on the
path; but the Tathagatas are free from all vanity and pleasures.
18: / 255
There is no path in the sky. A true monk must find the inner path. All things pass away, but the Buddha abides forever.
19: / 271 272
Not only by disciplined conduct and vows, not only by much learning
or meditation, nor by a bed of solitude do I reach the joy of freedom
that no earthly man can attain. O Bhikkhu, do not rest content so long
as you have not reached the extinction of all impurities and desires.
20: / 274
This is the Path, there is no other that leads to discernment. Go on this path and you will confuse Mara.
20: / 276
You yourself must make the effort. The Tathagata only shows the way.
The thoughtful who enter the path become free from the bondage of Mara.
20: / 277
“All things pass away.” He who sees this is above sorrow and pain. This is the path of clarity.
20: / 278
“All things are suffering and grief.” He who sees this is above sorrow and pain. This is the path of clarity.
20: / 279
“All forms are unreal.” He who sees this is above sorrow and pain. This is the path of clarity.
20: /280
A man who does not rouse himself when it is time to rise, who when
young and strong sinks into sloth and irresolution, that lazy and idle
man will never find the path to knowledge.
21: / 290
If by forsaking a small pleasure one finds a greater pleasure, he who is wise will leave the small and look for the great.
21: / 292
By neglecting what ought to be done, and by doing what ought not to
be done, the evil and taint of unrestrained and thoughtless men are
always increasing.
21: / 296
The disciples of Gotama are ever awake and vigilant, and their
thoughts day and night are always set on the Buddha their teacher.
21: / 297
The disciples of Gotama are ever awake and vigilant, and their thoughts day and night are always set on the Dhamma, their law.
21: / 298
The disciples of Gotama are ever awake and vigilant, and their
thoughts day and night are always set on the Sangha, the Holy Order.
22: / 315
Like a border town well guarded with defenses within and without, so
let a man guard himself and let not a moment pass in carelessness. Those
who thoughtlessly let their life pass by in carelessness will only
suffer in hell.
22: / 316
Those who are ashamed of what they should not, and who are not
ashamed when they should be, they are men of very wrong views and they
go the downward path of evil.
22: / 317
Those who are afraid of what they should not fear, and who are not
afraid when they should be, they are men of very wrong views and they go
the downward path of evil.
23: / 326
In days past, this mind of mine used to stray wherever selfish
desires and evil pleasures would lead it. Now I hold it strongly as the
driver who holds the hook controls the furious elephant.
23: / 327
Do not be thoughtless, but guard your mind well. Lift yourself out of
evil ways, as an elephant draws himself out of a muddy swamp.
23: / 328
If a man finds a prudent companion who walks with him, who is wise
and restrained, he may go with that friend and together in joy, overcome
the dangers of life.
23: / 329
If a man does not find a prudent companion who walks with him, who is
wise and restrained, let him travel alone, like a king who goes forth,
leaving his conquered country behind, or like a great elephant by itself
in the forest.
24: / 337
Therefore these salutary words I say to you: Dig up the roots of
thirst and craving as one digs up the birana grass to find the usira
roots; thus would Mara not crush you again and again as the stream
crashes the reeds.
24: / 338
As a tree, though cut down can grow again if its roots are not
injured, even so if the roots of thirst and craving are not destroyed,
this pain of life will return again and again.
24: / 339
When the thirty-six streams of desire that run towards pleasure are strong, their waves of passion carry away the misguided man.
24: / 348
Leave the past behind, leave the future behind, leave the present
behind; when you go to the other shore and never return to this life of
birth and decay.
24: / 353
I have conquered all, I know all, in all conditions of life I am free
from taint. I have renounced all and with the destruction of craving I
am free. Having learnt it myself, to whom shall I point as teacher?
25: / 370
Cut off the five fetters: self-love, ignorance, misguided asceticism,
lust and hatred. Throw off the five fetters: desire to be born with a
body, desire to be born without a body, self-will, vanity and
thoughtlessness. Master the five virtues: faith, manliness, mindfulness,
meditation and wisdom. A Bhikkhu who has destroyed all five fetters is
called Oghatinna, one who has crossed the flood.
25: / 380
For self is the lord of self, self is the refuge of self. Therefore train yourself well, as a merchant trains a noble horse.
26: / 383
Go beyond the stream, O Brahmin, and leave all desires behind. When
you have known the end of all created things you will know the
uncreated, O Brahmin.
Gautama
Buddha Quotes…
“The
Tempter masters the lazy and irresolute man who dwells on
the attractive
side of things, ungoverned in his senses, and
unrestrained in his food, like the
wind overcomes a rotten tree. - Gautama Buddha”
“The Tempter cannot master a man who dwells on the
distasteful side of things,
self-controlled in his senses, moderate in eating,
resolute and full of faith,
like the wind cannot move a mountain crag. - Gautama
Buddha”
“The man who wears the yellow-dyed robe but is not
free from stains himself,
without self-restraint and integrity, is unworthy of the
robe. - Gautama Buddha”
“In the same way that rain breaks into a house with
a bad roof, desire breaks
into the mind that has not been practising meditation. -
Gautama Buddha”
“Attention leads to immortality. Carelessness leads
to death. Those who pay
attention will not die, while the careless are as good as
dead already. -
Gautama Buddha”
“Foolish, ignorant people indulge in careless lives,
whereas a clever man guards
his attention as his most precious possession. - Gautama
Buddha”
“Don’t indulge in careless behaviour. Don’t be the
friend of sensual pleasures.
He who meditates attentively attains abundant joy. -
Gautama Buddha”
“Careful amidst the careless, amongst the sleeping
wide-awake, the intelligent
man leaves them all behind, like a race-horse does a mere
hack. - Gautama
Buddha”
“With his mind free from the inflow of thoughts and
from restlessness, by
abandoning both good and evil, an alert man knows no fear.
- Gautama Buddha”
“Seeing your body as no better than an earthen pot,
make war on Mara with the
sword of wisdom, and setting up your mind as a fortress,
defend what you have
won, remaining free from attachment. - Gautama Buddha”
“Death carries off a man busy picking flowers with
an besotted mind, like a
great flood does a sleeping village. - Gautama Buddha”
“Like a fine flower, beautiful to look at but
without scent, fine words are
fruitless in a man who does not act in accordance with
them. - Gautama Buddha”
“Just as one can make a lot of garlands from a heap
of flowers, so man, subject
to birth and death as he is, should make himself a lot of
good karma. - Gautama
Buddha”
“Sandalwood, tagara, lotus, jasmine — the fragrance
of virtue is unrivalled by
such kinds of perfume. - Gautama Buddha”
“Long is the night for the sleepless. Long is the
road for the weary. Long is
samsara (the cycle of continued rebirth) for the foolish,
who have not
recognised the true teaching. - Gautama Buddha”
“‘I’ve got children’, ‘I’ve got wealth.’ This is the
way a fool brings suffering
on himself. He does not even own himself, so how can he
have children or wealth?
- Gautama Buddha”
“A fool who recognises his own ignorance is thereby
in fact a wise man, but a
fool who considers himself wise — that is what one
really calls a fool. -
Gautama Buddha”
“Even if a fool lived with a wise man all his life,
he would still not recognise
the truth, like a wooden spoon cannot recognise the
flavour of the soup. -
Gautama Buddha”
“A fool thinks it like honey so long as the bad deed
does not bear fruit, but
when it does bear fruit he experiences suffering. -
Gautama Buddha”
“Like fresh milk a bad deed does not turn at once.
It follows a fool scorching
him like a smouldering fire. - Gautama Buddha”
“One may desire a spurious respect and precedence
among one’s fellow monks, and
the veneration of outsiders. “Both monks and laity
should think it was my doing.
They should accept my authority in all matters great or
small.” This is a fool’s
way of thinking. His self-seeking and conceit just
increase. - Gautama Buddha”
“Navvies channel water, fletchers fashion arrows,
and carpenters work on wood,
but the wise disciple themselves. - Gautama Buddha”
“Few are those among men who have crossed over to
the other shore, while the
rest of mankind runs along the bank. However those who
follow the principles of
the well-taught Truth will cross over to the other shore,
out of the dominion of
Death, hard though it is to escape. - Gautama Buddha”
“Journey over, sorrowless, freed in every way, and
with all bonds broken — for
such a man there is no more distress. - Gautama Buddha”
“The recollected go forth to lives of renunciation.
They take no pleasure in a
fixed abode. Like wild swans abandoning a pool, they
leave one resting place
after another. - Gautama Buddha”
“He whose inflowing thoughts are dried up, who is
unattached to food, whose
dwelling place is an empty and imageless release — the
way of such a person is
hard to follow, like the path of birds through the sky. -
Gautama Buddha”
Dissanti ceva suyyayanti càti ye sammukhà te passanti. Ye tirokkhà te suõanti.
Kulàni ca tena duññhànãti pubbe saddhà hutvà taü àgamma assaddhà honti. Pasannà hutvà appasannà honti.
Dissanti ceva suyyanti càti ye sammukhà te passanti, ye tirokkhà te suõanti.
So bhikkhåti yo so kuladåsako bhikkhu.
Bhikkhåhãti
a¤¤ehi bhikkhåhi. Ye passanti ye suõanti, tehi vattabbo: “àyasmà kho
kuladåsako pàpasamàcàro, àyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca, kulàni càyasmatà duññhàni dissanti ceva suyyanti ca,
pakkamatàyasmà imamhà àvàsà, alaü te idha vàsenà”ti. Eva¤ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: “chandagàmino ca bhikkhå
dosagàmino ca bhikkhå mohagàmãno ca bhikkhå bhayagàmino ca bhikkhå
tàdisikàya àpattiyà ekaccaü pabbàjenti ekaccaü na pabbàjentã”ti.
So bhikkhåti so kammakato bhikkhu.
1. Vephayà.
[BJT Page 480] [\x 480/]
Bhikkhåhãti
a¤¤ehi bhikkhåhi. Ye passanti. Suõanti, tehi vattabbo: “mà àyasmà evaü
avaca, na ca bhikkhå chandagàmino na ca bhikkhå dosagàmino na ca bhikkhå
mohagàmino na ca bhikkhå bhayagàmino; àyasmà kho kuladåsako
pàpasamàcàro, àyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca,
kulàni càyasmatà duññhàni dissanti ceva suyyanti ca, pakkamatàyasmà
imamhà àvàsà alaü te idha vàsenà”ti. Dutiyampi vattabbo tatiyampi
vattabbo sace pañinissajjati, iccetaü kusalaü, no ce pañinissajati,
àpatti dukkañassa. Sutvà na vadanti, àpatti dukkañassa. So bhikkhu
saïghamajjhampi àkaóóhitvà vattabbo: “mà àyasmà evaü avaca, na ca
bhikkhå chandagàmino na ca bhikkhå dosagàmino na ca bhikkhå mohagàmino
na ca bhikkhå bhayagàmino, àyasmà kho kuladåsako pàpasamàcàro, àyasmato
kho pàpakà samàcàrà dissanti ceva suyyanti, ca kulàni càyasmatà duññhàni
dissanti ceva suyyanti ca, pakkamatàyasmà imamhà àvàsà, alaü te idha
vàsenà”ti.
Dutiyampi
vattabbo. Tatiyampi vattabbo sace pañinissajati, iccetaü kusalaü, no ce
pañinissajati, àpatti dukkañassa. So bhikkhu samanubhàsitabbo. Eva¤ca
pana bhikkhave samanubhàsitabbo: vyattena bhikkhunà pañibalena saïgho
¤àpetabbo.
mshd huz iSudfjlays jkafkao tysoS * wnzndyK kuz lrAuh fldg(
we;2<;a lghq;2hs’ jSi;a j.a.sl ix>hd tla uyfKl2f.kao wvqjQfha kuz
ta NssCIQyq fpdaokd ,;a NsCIqj wnzNdk lrAu jYfhka we;2<;a flfrA kuz
ta NsCIq f;u we;2,;a fkd lrk ,oafoah’ ta lrAuh l< NsCIQyqo ksFod
,ensh hq;2h’ ta ix>dosfiaidm;a;sfhys fuz m1;sm;a;shlss’ ” ta
f;fdosfiidm;a;sfhys ,d wdhqIau;2ka jspdrus’ lsu
msrsisÈjqyqo” fojkqqj;a jspdrus lsu msrsisÈjyqo$ ;2kajkqj;a jspdrus lssu
msrsisÈjyqo$ fuys wdhqIau;ayq msrsisÈy’ tfyhska ;2IaKSSuzNdjh fjhss’fuz
;2IaKSuzNdjh fufiau orus’ “ * 35 l2,ÉIl ix>dosfii ksus ‘(
Top 10 detox foods
10 cleansing foods to get your body back on track
Recently
overindulged? Feeling a bit sluggish? Or just not looking your best? It
could be that your body is in need of a detox. Fortunately, there are
many foods around that can help counteract the effects of a toxic
lifestyle. Whether you want to lose weight, feel more energised, improve
your complexion or boost your mood, check out these top 10 foods to
cleanse your body and boost your health.
SARVAJAN TIMES 4 MASTER KEY TO BSP ALONG WITH SDPI 4 ETERNAL PEACE, WELFARE AND HAPPY
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
People are just fed up
capture the MASTER KEY !
For Mayawati!
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
Please watch:
http://www.youtube.com/watch?v=BwK8YOoa66Y
Arun Khote, Chief Executive-PMARC in the national Seminar on ” SC/STs
& Media: Concerns and Lacuna”s organized by PMARC at Lucknow on 31st
July2010.
Speakers has raised the issue of accountability and
responsibility of mainstream media on social issues particular concerns
of socially excluded communities SCs, Tribals and women.,
VOICE OF SARVAJAN
Our
true media is people’s direct contact to awaken them with awareness for
their peace, welfare and happiness and educate them the true value of
vote and the buyers must be shown their place for capturing the MASTER
KEY to distribute the wealth of the country equally among all sections
of the society as enshrined in the constitution. create large number of
websites and video clips to publish them in You Tube etc.
How a victim ‘caste’ the evil aside
Ashwini Y S, March 23, 2013, DHNS:
Theatre messenger
Kagemanti (Mandya district): A three-year-long
journey replete with trials and tribulations has borne fruit for this
youngster who has come a long way from being a shepherd to successfully
staging a 10-hour-long epic drama on a magnificent set nestled atop a
hillock in the remote Kagemanti village in Mandya district.
The
Charvaka troupe finally unveiled its creation ‘Arya Dravida’ under the
open skies, on Wednesday evening, creating magic with its script, sound,
light and music.
This, for 27-year-old Girish Machalli, is the
beginning and the end of his tryst with the 16-acre land, which is
drawing people from far and wide — all in the name of theatre. Once a
wasteland with rocky structures where Machalli reared his sheep as a
child, it has been transformed into a land of pure delight — an artist’s
envy.
A tunnelled entrance chronicling the annals of
civilisation takes you backwards to the Stone Age — starting from the
present-day set-up symbolised by Parliament. From there on, you are
sucked into a world tormented by social evils, casteism and corruption,
depicted by around 150 first-time artistes on three massive stages
titled ‘Hettavara Angala’, ‘Naganela’ and ‘Dravida Dhare’.
Between
nightfall and pre-dawn, Machalli took his audience through a odyssey,
by successfully capturing the pathos of man’s evolution over 5,000
years, which he says has been woven together based on the ‘Cause and
Effect’ theory.
The fruits of the hard work and the toil in
putting together the open theatre is, however, restricted to the five
days that Charvaka will stage the play. “My rental agreement with the
owner of this land ends in June. I don’t have the financial resources to
rent this land again. It may seem illogical, but I will have to forsake
this set after I complete the five shows. I want to dedicate the set to
the people of Mandya. It should stay as a monument, and I hope the
government will take interest in owning it up and not let it be torn
down,” says Machalli.
Struggles for life
He
admits that it isn’t easy to let go of a creation that especially
emerged from the struggles of his personal life. Machalli has raised and
spent Rs 1.12 crore in putting together the set, spread over six acres.
Recounting the opposition he faced from the parents of his beloved
Arundathi, Machalli says the discrimination he has encountered as a
person from a “lower caste”, provoked him to get to the bottom of the
emergence of casteism.
“You might call it madness. But now that
the show is unveiled, I don’t mind talking about the real reason behind
‘Arya Dravida’. Arundathi has been the love of my life for the last nine
years. She has stood by my side, despite stiff opposition, in fact
aiding me through the research work for the play.
“She has helped
me go through 3,000 to 4,000 reference material. When our love wasn’t
accepted, I was struck by a madness to deal with this evil called
casteism.
The play, I hope, will spread the social message. But I
am now drained of finances. I know that I cannot sustain more shows on
this set. But with her by my side, I guess I can now move on,” he says,
adding that he would stage ‘Arya Dravida’ on other platforms.
Please watch
http://www.youtube.com/watch?v=d7mlDFP53Fk
Arya Dravida promo
VOICE OF SARVAJAN
Now we have 1st,2nd,3rd,4th rate athmas and the untouchables have no athmas. So every harm is done to them. Buddha never believed in any athma. He said all are equal. It is high time that people practice equality and become awakened ones with awareness for peace, welfare and happiness to attain eternal bliss as final goal.
http://leadtech.in/infoelection/index.php
Schedule for the General Elections to the Legislative Assembly of Karnataka
Election Date 05/May/2013
Counting 08/May/2013 The term of the Legislative Assembly of Karnataka will expire on 03.6.2013. By virtue of its powers, duties and functions under Article 324 read with Article 172
Assembly Constituencies: The total number of Assembly Constituencies in the State of Karnataka and the seats reserved for the Scheduled Castes and the Scheduled Tribes, as determined by the Delimitation of Parliamentary and Assembly Constituencies Order, 2008, are as under: Total No. of A. C.s Reserved for SCs Reserved for STs 224 36 15
Election
Commission of India on Wednesday announced a single-phase poll in
Karnataka to be held on May 5. Counting will take place on May 8. The
term of the Karnataka assembly ends on June 3.
Announcing
the dates, Chief Election Commissioner VS Sampath said that Karnataka
will go for a single-phase assembly election May 5.
CEC Sampath said the counting of votes will take place May 8. Over 4.18 crore voters eligible to vote for 224-member assembly.
“Election
officials have already held consultations with state authorities and
met various political parties in the state during their visit to
Karnataka,” the CEC said.
JDS having an “covert” understanding with both BJP and RSS
BJP as its image has taken a beating in the wake of corruption charges against it
BJP,
seems to be in disarray ever since former CM and Lingayat strongman B S
Yeddyurappa, who was asked to step down in 2011 in the wake of
corruption charges, parted ways and formed his own party. There has been
a steady erosion in the BJP’s votebase, as was evident from the
drubbing it got in the latest urban body elections.
The
Congress goes into the polls with an edge,because of the absence of BSP and the ELEPHANT Symbol not allotted to any candidate having finished way ahead of
BJP in the recently concluded urban local body elections in the state.
While the BJP’s tally shrank to 907 seats, N
Now with the tie up of SDPI and other small parties BSP combine will emerge as winners.
Political
Consulting Survey India, Opinion Poll, Exit Poll, Constituency
Research, Election Survey, Election Campaigning Campaign Management,
Survey Agency India, Market Reasearch
Written by Administrator
Saturday, 06 September 2008 14:09
Political
Consulting India, Political Survey India, Opinion Poll India, Exit
Poll, Election Campaigning Campaign Management India For Lok Sabha
Elections, Assembly Elections, Legislative Elections .
Voter Relationship Management Services
Our company, Leadtech, provides Political
Consulting, Political Survey, Opinion Poll, Exit Poll, Constituency
Profiling, Election Management and Political Campaingning for lok Sabha
Elections, Assembly Elections, Legislative Elections. We also Provide Voter
Relationship Management (VRM) software which contains all minute level
details of the study in one place. We have a varied clientbase
consisting of Political parties as well as individual MP’s, MLA’s and
aspirants. Instead of promising a hypothetical winning formula we equip
our clients with tools and services to manage their day to day
activities and help them in thorough and meticulous preparation for
elections. This approach enables them to get a crystal clear picture of
their own strengths to be consolidated further and weaknesses to be
improved upon.
Team: Our
team consists of graduates and post-graduates from IIT Bombay for the
software development, and analytical work, post-graduates and PhDs. to
manage the political, social and economic research work, post graduates
from leading colleges of MCA to manage the database collected from the
field, and data collection is done by the the people graduated from
leading institutes of Mass Communication and Political Science. We
have already served more than 1500 clients that include national
parties, individual candidates and regional parties in almost whole of
India. Mainly in states including Uttranchal, Punjab, UP, Gujarat,
Delhi, Maharashtra, Jharkhand, Assam, Himachal Pradesh, Karnataka,
J&K, Goa, Haryana, Rajasthan, MP, Chattisgarh, West Bengal, Bihar,
Assam, Meghalaya. We have done our research for Assembly Elections, Lok
Sabha Elections, Municipal Corporation Elections.
Methodology: A field research will be carried out in the constituency at the Polling Booth level.
The questionnaire will focus on the following parameters:
1.Developmental aspects: There are two key points where we focus our study on this heading
üAssessment of satisfaction level of the constituents from their present MP/MLA.
üMapping of preferences of voters need from their present state and central Govt .
üFinding local issues, grievances, and demands which can influence election
üComparison between present and previous state govt as well as central govt.
2.Image of the Leaders.
üAbout leader’s behavior with the common people
üWay of working
üWhat kind of leader constituents want,
üWhom constituents admire and prefer most from each party
3.Image of the Parties.
üMost active party in the local area, state and center
üMost promising party in the local area, state and center
üSatisfaction of present party’s state govt. and central govt.
üParty Preference for next election
üWorst policy made by the previous govt which can be an issue in the election.
4.Opinion Poll.
üAt present, public preference about all given candidates
üWhom voter thinks best suitable candidate for their benefits
üWho is most reliable candidate
üFeedback about all the candidates will be managed booths wise
5.Important Issues.
üIssue which does matter most for the villagers of each village
üWhat kind of national issues matters for voters of your constituency
üWhat
is their opinion about the big issues like reservation, mandir-mastjid,
Price hike of daily use commodities, unemployment etc.
6.Party Network.
üIdentification of influencial people of each and every major party at the booth level
üArranging the data base of party worker at block and vidhan sabha level.
üCollecting Mobile number of the influential people of each and every village
7.Caste Equation
üApproximate no of people of each and every caste at the booth level
üApproximate no of people of different religion
üStrategy suitable according to the social engineering
8.Overall Ranking and Satisfaction
üPersonal ranking in comparison to all other leader of the constituency
üSatisfaction level from the leader’s contribution
9.
Due Delimitation there is major change in the demography of the
constituency so we make adjustments of the booths and w’ll assess our
position where we stand in new geographical location.
Analysis:
The raw data from the field is compiled and a detailed research to
correlate various factors will be conducted with respect to past
election results. A comprehensive analysis will be carried out and focus
areas will be shortlisted to be taken up further. This analysis will
divide the booths in four groups, i.e., strong booths, weak booths,
threatened booths, and opportune booths. A comparison between the
strength of the individual vis a vis strength of the parties will also
be done. In
addition to the above analysis, the data gathered will be managed in
software developed by Leadtech. This will enable the client to view the
data collected through a user friendly graphical interface and come up
with his own analysis and strategies.
Important points to be noted which can be done after this project:
ØThe data collected would be very precious during election
oTo manage the rally and party workers meetings, we can call our party workers with the help of phone numbers collected duringsurvey which would be in database management software called “Voter Information Management System” alias VIMS
oCampaign management would be very easy during crucial period of elections since every detail is well managed in the software.
oYou
can open a call center before 3 months of election to start the
campaign (voter call center file attached here, explaining everything in
detail).
Ø80% data would be factual which can be used in any election
ØThe
software would be installed in the party office so that it may solve
various purposes to manage day to day business of the leader.
ØWe
can also start E-CAMPAIGN as soon as possible with the help of emails,
websites, blogs and SMSes to influence those who are opinion makers.
In case of any clarifications, please feel free to contact us.
806, Tower B, Spaze IT Park, Sector-49, Sohna Road, Gurgaon, Haryana, 122003
CEC must publish OPEN SOURCE CODE of EVM & train Booth representatives of all parties on the same and explain the trust worthiness of EVMs. 2. NATIONAL FLOWER symbol allotted to BJP must be frozen as it is ruling Karnataka along with CONGRESS HAND symbol as they mark the religious symbols such as astrologers palms and sacred hand of Islam. 3. Because of the above reasons and gods sitting or standing on LOTUS they must be draped along with their leaders ststues as it was done in UP Assembly Elections for LEVEL PLAYING GROUND
http://electionaffairs.com/
Karnataka State Assembly Elections 2013
20/3/2013 Election commission announced
that the Karnataka will go for a single-phase state assembly elections
on May 5th and counting of votes will take place on May 8th 2013.
The notification for the election is expected to
be issued on April 10. The last date of filing nominations would be
April 14 and scrutiny of nominations papers would take place on April
18, the last date for withdrawal of candidates would be April 20th.
The entire election process is expected to be completed by May 11th.
Karnataka has 224 assembly constituencies with 36
of them reserved for the Scheduled Castes and 15 for the Scheduled
Tribes. Total electors in the state are 4,18,75,267.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
SARVAJAN TIMES 4 MASTER KEY TO BSP & ALONG WITH SDPI ETERNAL PEACE, WELFARE AND HAPPY
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
capture the MASTER KEY !
People are just fed up
For Mayawati!
PROGRAM
27th March Wednesday 92nd Birthday of Venerable Acharya Buddharakkhita Abhidhaja Aggamaha Saddhammajotika, D.Lit. Rector, Bhagavan Buddha University of Pali and Theravada Buddhism 8:30 AM Puja at Sacred Bodhi Tukkha and Mahabodhi Vishwa Maitri Stupa 9:30AM - Inauguration of Mahabodhi Siripada Cetia And Launching of B.A. in Buddhist Studies (Correspondence) and The Sacred Pali Tipitaka in Regional Languages under Bhagavan Buddha University of Pali and Theravada Buddhism In the presence of Venerable Monks from all over India and Abroad Chief Guest His Excellency Shri Hansraj Bharadvaj Governor of Karnataka Awarding of Doctor of Pali Language to Venerable Acharya Buddharakkhita By Mahachulalongkornrajavidyalaya University, Bangakok, Thailand Launching of Diploma In Buddhist Studies A Two year correspondence course in Bengali Language
Release of Publications
Kannada Tipitaka Books
1. Dighanikaya 1, 2. Majjhima Nikaya-1, 3.Samyutta Nikaya-1, 4. Anguttara Nikaya-1, 5. Khuddhaka Nikaya-1 6. An Unforgettable Inheritance - Vol 5 7. An Unforgettable Inheritance - Vol 6 8. The Dhammapada, Pali with English Translation by Venerable Acharya Biddharakkhita 9. Boudha Dharmadha Moola Bhodhanegalu Bhaga -2
Venerable Guests Ven. Phrakhru Ghostbodhist, Thailand Ven. Baddanta Tejinda, Myanmar, Ven.Gnananda Thero, Sri Lanka, Ven.Rajinda, Hyderabad and other monks.
Guests of Honor Dr.S.C. Sharma, Vice Chancellor, Tumkur University Dr.Shivalingaiah, Registrar, Tumkur University Shri. C.Anjaneya Reddy, DGP (Retd) Hyderabad
12:30 PM - Blessings by Bada Bhante Venerable Acharya Buddharakkhita Meals for devotees
2:00 PM - Dhamma Discourses by Eminent Monks from India and Abroad
6 PM to 6 AM Night-Long Paritta Patha for Protection by Paritrana Sutta Pithakas of Mahamevnawa Monastery, Sri Lanka
BUDDHA’S TEACHINGS FOR THE CONTEMPORARY WORLD -II
A Buddhist Response to Contemporary Dilemmas of Human Existence
Momentous
social and political problems of our time — global poverty, ethnic
hostility, overpopulation, the spread of AIDS, the suppression of human
rights, environmental despoliation, etc. problems are of major concern
to contemporary religion, which has the solemn responsibility of serving
as the voice of conscience to the world which is only too prone to
forsake all sense of conscience in blind pursuit of self-interest. Many
of these particular problems as symptoms or offshoots of a more
fundamental dilemma which is essentially spiritual in nature, and it is
this is addressed.
Our root problem is at its core a problem of
consciousness.Characterizing this problem briefly as a fundamental
existential dislocation, a dislocation having both cognitive and ethical
dimensions. That is, it involves both a disorientation in our
understanding of reality, and a distortion or inversion of the proper
scale of values, the scale that would follow from a correct
understanding of reality. Because our root problem is one of
consciousness, this means that any viable solution must be framed in
terms of a transformation of consciousness. It requires an attempt to
arrive at a more accurate grasp of the human situation in its full depth
and breadth, and a turning of the mind and heart in a new direction, a
direction commensurate with the new understanding, one that brings light
and peace rather than strife and distress.
Before some of the
responses that religion might make to the outstanding dilemmas of our
age is discussed, a critique of the existential dislocation that has
spread among such significant portion of humankind today is proposed to
be offered . Through most of this century, the religious point of view
has been defensive. It may now be the time to take the offensive, by
scrutinizing closely the dominant modes of thought that lie at the base
of our spiritual malaise.
The problem of existential dislocation
to be integrally tied to the ascendancy, world wide, of a type of
mentality that originates in the West, but which today has become
typical of human civilization as a whole is seen. It would be too simple
to describe this frame of mind as materialism: first, because those who
adopt it do not invariably subscribe to materialism as a philosophical
thesis; and second, because obsession with material progress is not the
defining characteristic of this outlook, but a secondary manifestation.
If a single expression to convey its distinctive essence is coined, it
would be called as the radical secularization of human life.
The Historical Background
The
underlying historical cause of this phenomenon seems to lie in an
unbalanced development of the human mind in the West, beginning around
the time of the European Renaissance. This development gave increasing
importance to the rational, manipulative and dominative capacities of
the mind at the expense of its intuitive, comprehensive, sympathetic and
integrative capacities. The rise to dominance of the rational,
manipulative facets of human consciousness led to a fixation upon those
aspects of the world that are amenable to control by this type of
consciousness — the world that could be conquered, comprehended and
exploited in terms of fixed quantitative units. This fixation did not
stop merely with the pragmatic efficiency of such a point of view, but
became converted into a theoretical standpoint, a standpoint claiming
validity. In effect, this means that the material world, as defined by
modern science, became the founding stratum of reality, while
mechanistic physics, its methodological counterpart, became a paradigm
for understanding all other types of natural phenomena, biological,
psychological and social.
The early founders of the Scientific
Revolution in the seventeenth century — such as Galileo, Boyle,
Descartes and Newton — were deeply religious men, for whom the belief in
the wise and benign Creator was the premise behind their investigations
into lawfulness of nature. However, while they remained loyal to the
theistic premises of Christian faith, the drift of their thought
severely attenuated the organic connection between the divine and the
natural order, a connection so central to the premodern world view. They
retained God only as the remote Creator and law-giver of Nature and
sanctioned moral values as the expression of the Divine Will, the laws
decreed for man by his Maker. In their thought a sharp dualism emerged
between the transcendent sphere and the empirical world. The realm of
“hard facts” ultimately consisted of units of senseless matter governed
by mechanical laws, while ethics, values and ideals were removed from
the realm of facts and assigned to the sphere of an interior
subjectivity.
It was only a matter of time until, in the trail of
the so-called Awakenment, a wave of thinkers appeared who overturned
the dualistic thesis central to this world view in favor of the
straightforward materialism. This development was not a following
through of the reductionistic methodology to its final logical
consequences. Once sense perception was hailed as the key to knowledge
and quantification came to be regarded as the criterion of actuality,
the logical next step was to suspend entirely the belief in a
supernatural order and all it implied. Hence finally an uncompromising
version of mechanistic materialism prevailed, whose axioms became the
pillars of the new world view. Matter is now the only ultimate reality,
and divine principle of any sort dismissed as sheer imagination.
The
triumph of materialism in the sphere of cosmology and metaphysics had
the profoundest impact on human self-understanding. The message it
conveyed was that the inward dimensions of our existence, with its vast
profusion of spiritual and ethical concerns, is mere adventitious
superstructure. The inward is reducible to the external, the invisible
to the visible, the personal to the impersonal. Mind becomes a higher
order function of the brain, the individual a node in a social order
governed by statistical laws. All humankind’s ideals and values are
relegated to the status of illusions: they are projections of biological
drives, sublimated wish-fulfillment. Even ethics, the philosophy of
moral conduct, comes to be explained away as a flowery way of expressing
personal preferences. Its claim to any objective foundation is
untenable, and all ethical judgments become equally valid. The
ascendancy of relativism is complete.
The Secularization of Life
The
intellectual background to our existential dislocation in a fair degree
of detail because it is thought that any attempt to comprehend the
contemporary dilemmas of human existence in isolation from this powerful
cognitive underpinning would be incomplete and unsatisfactory is
sketched. The cognitive should not be equated with the merely
theoretical, abstract and ineffectual. For the cognitive can, in subtle
ways that defy easy analysis, exercise a tremendous influence upon the
affective and practical dimensions of our lives, doing so “behind the
back,” as it were, of our outwardly directed consciousness. Thus, once
the world view which extols the primacy of the external dimension of
reality over the internal gained widespread acceptance on the cognitive
front, it infiltrated the entire culture, entailing consequences that
are intensely practical and personal. Perhaps the most characteristic of
these might be summed up in the phrase that is used at the outset of
this paper: the radical secularization of life. The dominance of
materialism in science and philosophical thought penetrated into the
religious sphere and sapped religious beliefs and values of their
binding claims on the individual in public affairs. These beliefs and
values were relegated to the private sphere, as matters of purely
personal conscience, while those spheres of life that transcend the
narrowly personal were divested of religious significance. Thus in an
early stage the evolution of modern society replicated the dualism of
philosophical theory: the external sphere becomes entirely secular,
while ethical value and spirituality are confined to the internal.
In
certain respects this was without doubt a major step in the direction
of human liberation, for it freed individuals to follow the dictates of
personal conscience and reduced considerably the pressures placed upon
them to conform to the prevailing system of religious beliefs. But while
this advantage cannot be underestimated, the triumph of secularism in
the domain of public life eventually came to throw into question the
cogency of any form of religious belief or commitment to a transcendent
guarantor of ethical values, and this left the door open for widespread
moral deterioration, often in the name of personal freedom.
While
a dualistic division of the social order characterized the early phase
of the modern period, as in the case of philosophy dualism does not have
the last word. For the process of secularization does not respect even
the boundaries of the private and personal. Once a secular agenda
engulfs the social order, the entire focus of human life shifts from the
inward to the outward, and from the Eternal to the Here and Now.
Secularization invades the most sensitively private arenas of our lives,
spurred on by a social order driven by the urge for power, profits and
uniformity. Our lives become devoured by temporal, mundane
preoccupations even to the extent that such notions as redemption,
awakenment and deliverance — the watchwords of spirituality — at best
serve as evokers of a sentimental piety. The dominant ends of secular
society create a situation in which any boundary line of inward privacy
comes to be treated as a barrier that must be surmounted. Hence we find
that commercial interests and political organizations are prepared to
explore and exploit the most personal frontiers of desire and fantasy in
order to secure their advantage and enhance their wealth and power.
The
ascendancy of secularization in human life in no way means that most
people in secular society openly reject religion and acknowledge the
finality of this-worldly aims. Far from it. The human mind displays an
astounding ability to operate simultaneously on different levels, even
when those levels are sustained by opposing principles. Thus in a given
culture the vast majority will still pay homage to god or to the Dhamma;
they will attend church or the temple; they will express admiration of
religious ideals; they will conform to the routine observances expected
of them by their ancestral faith. Appeals to religious sentiment will be
a powerful means of stirring up waves of emotion and declarations of
loyalty, even of mobilizing whole sections of the population in support
of sectarian stands on volatile issues. This affirmation of allegiance
to religious ideals is not done out of sheer hypocrisy, but from a
capacity for inward ambivalence that allows us to live in a state of
self-contradiction. People in secular society will genuinely profess
reverence for religion, will vigorously affirm religious beliefs. But
their real interests lie elsewhere, riveted tightly to the temporal. The
ruling motives of human life are no longer purification but production,
no longer the cultivation of character but the consumption of
commodities and the enjoyment of sense pleasures. Religion may be
permitted to linger at the margins of the mind, indeed may even be
invited into the inward chamber, so long as it does not rudely demand of
us that we take up any crosses.
This existential dislocation has
major repercussions on a variety of fronts. Most alarming, in its
immediate impact on our lives, is the decline in the efficacy of
time-honored moral principles as guides to conduct. It is not to propose
painting our picture of the past in rosy colors. Human nature has never
been especially sweet, and the books of history speak too loudly of
man’s greed, blindness and brutality. Often, it must sadly be added,
organized religion has been among the worst offenders. However, while
aware of this, it would be to also say that at least during certain past
epochs our ancestors esteemed ethical ideals as worthy of emulation and
sanctioned moral codes as the proper guidelines of life. For all its
historical shortcomings, religion did provide countless people in any
given culture with a sense of meaning to their existence, a sense that
their lives were rooted in the Ultimate Reality and were directed
towards that Reality as their final goal. Now, however, that we have
made the radical turn away from the Transcendent, we have lost the
polestar that guided our daily choices and decisions. The result is
evident in the moral degeneration that proliferates at a frightening
rate through every so-called civilized part of the world. In the
self-styled Developed World the cities have become urban jungles; the
use of liquor and drugs spreads as an easy escape route from anxiety and
despair; sexually provocative entertainment takes on more and more
degrading forms; the culture of the gun hooks even middle-class youths
itching to break the tedium of their lives with murder and mayhem. Most
lamentably, the family has lost its crucial function of serving as the
training ground where children learn decency and personal
responsibility. Instead it has become merely a convenient and fragile
arrangement for the personal gratification of its members, who too often
seek their gratification at the expense of each other. While such
trends have not yet widely inundated Sri Lanka, we can already see their
germs beginning to sprout, and as modernization spreads extraordinary
vigilance will be required to withstand them.
The Religious Dimension
As
humanity moved to the 21st century, the existential rift at the heart
of our inner life remains. Its pain is exacerbated by our repeated
failures to solve so many of the social, political and economic problems
that seem on the surface as though they should be easily manageable by
our sophisticated technological capabilities. The stubborn persistence
of these problems — and the constant emergence of new problems as soon
as the old ones recede — seems to make a mockery of all our
well-intentioned attempts to establish a utopian paradise on utterly
secular premises.
Ii is certainly not thought that the
rediscovery of the religious consciousness is in itself a sufficient
remedy for these problems which spring from a wide multiplicity of
causes far too complex to be reduced to any simplistic explanation. But
it is believed that the religious crisis of modern humanity is
intimately connected to these diverse social and political tragedies at
many levels. Some of these levels, it would added, lie far beyond the
range of rational comprehension and defy analysis in terms of linear
causality. It would see the connection as that of co-arisen
manifestations of a corrosive sickness in the human soul — the sickness
of selfishness and craving — or as kammic backlashes of the three root
defilements pinpointed by Buddhism — greed, hatred and delusion — which
have become so rampant today. It is therefore thought that any hopes we
may cherish towards healing our community, our planet and our world must
involve us in a deep level process of healing ourselves. And since this
healing, can only be successfully accomplished by re-orienting our
lives towards the Eternal Reality and Supreme Good, the process of
healing necessarily takes on a religious dimension.
It is hardly
within anyone’s capacity as a very limited individual to delineate, all
the elements that would be required to restore the religious dimension
to its proper role in human life. But it is first briefly mention two
religious approaches that have sprung up in response to our existential
dislocation, but which is considered to be inadequate, even false
by-paths. Then it is sketched, in a tentative and exploratory manner,
several responses religion must make if it is to answer the deep
yearnings that stir in the hearts of present-day humanity.
The
two religious phenomena that are viewed are false detours which must
finally be rejected are fundamentalism and spiritual eclecticism. Both
have arisen as reactions to the pervasive secularism of our time; both
speak to the widespread hunger for more authentic spiritual values than
our commercial, sensualist culture can offer. Yet neither, it would be
argued, provides a satisfactory solution to our needs.
Fundamentalism
no doubt bears the character of a religious revival. However, it is
opinioned it fails to qualify as a genuinely spiritual type of
religiosity because it does not meet the criterion of true spirituality.
This criterion it would be described, in broad terms, as the quest to
transcend the limitations of the ego-consciousness. As it is understood
fundamentalism, it draws its strength from its appeal to human
weakness, by provoking the ego-consciousness and the narrow, volatile
interests of the small self. Its psychological mood is that of
dogmatism; it polarizes the human community into the opposed camps of
insiders and outsiders; it dictates a policy of aggression that entails
either violence against the outsiders or attempts to proselytize them.
It does not point us in the direction of selflessness, understanding,
acceptance of others based on love, the ingredients of true
spirituality.
Spiritual eclecticism — omnipresent in the West
today — is governed by the opposite logic. It aims to amalgamate, to
draw into a whole a sundry variety of quasi-religious disciplines: yoga,
spiritualism, channeling, astrology, faith healing, meditation, I
Ching, special diets, Cabbala, etc. These are all offered to the seeker
on a pick-and-choose basis; everything is valid, anything goes. This
eclecticism often reveals a longing for genuine spiritual experience,
for a vision of reality more encompassing than pragmatic materialism. It
fails because it tears profound disciplines out from their context in a
living faith and blends them together into a shapeless mixture without
spine or substance. Its psychological mood is that of a romantic,
promiscuous yearning for easy gratification rather than that of serious
commitment. Owing to its lack of discrimination it often shades off into
the narcissistic and the occult, occasionally into the diabolical.
It
is believed that a viable solution to humanity’s spiritual hunger can
arise only from within the fold of the great classical religious
traditions. It must also be stated frankly that it is convinced that the
religious tradition that best addresses the crucial existential
problems of our time is Buddhism, especially in its early form based on
the Pali canon. However, to speak in terms of a more general
application, it would be maintained that if any great religion is to
acquire a new relevance it must negotiate some very delicate, very
difficult balances. It must strike a happy balance between remaining
faithful to the seminal insights of its Founder and ancient masters and
acquiring the skill and flexibility to formulate these insights in ways
that directly link up with the pressing existential demands of old-age.
It is only too easy to veer towards one of these extremes at the expense
of the other: either to adhere tenaciously to ancient formulas at the
expense of present relevance, or to bend fundamental principles so
freely that one drains them of their deep spiritual vitality. The middle
way, which fuses fidelity to tradition and relevance to contemporary
concerns, is always the most difficult. Above all, I think any religion
today must bear in mind an important lesson impressed on us so painfully
by past history: the task of religion is to liberate, not to enslave.
Its purpose should be to enable its adherents to move towards the
realization of the Ultimate Good and to bring the power of this
realization to bear upon life in the world. The purpose is not to
subordinate the individual to the institution, to multiply the numbers
of the faithful, and to sacrifice the individual conscience upon the
altar of the Establishment.
Despite the vast differences between
the belief systems of the major religions, it is thought there are
vitally important areas of common concern which unite them in this Age
of Confusion. With the world torn between senseless violence and vulgar
frivolity, it is critically necessary that representatives of the great
religions meet to exchange insights and to seek to understand each other
more deeply. Cooperation between the great religions is certainly
necessary if they are to contribute a meaningful voice towards the
solution of the momentous spiritual dilemmas that confront us.
The Tasks of Religion Today
Here
it would be mentioned several challenges that confront the major
religious traditions today, and it would also be sketched, very
briefly, the ways such challenges may be met from within the horizons of
the religion which it is followed, Theravada Buddhism. It is left to
the Christian scholars involved in this dialogue to decide for
themselves whether these points are of sufficient gravity to merit their
own attention and to work out solutions from the perspective of their
own faith.
(1) The Philosophical Bridge
The
first challenge that would be discussed is primarily philosophical in
scope, though with profound and far-reaching practical implications.
This is the task of overcoming the fundamental dichotomy which
scientific materialism has posited between the realm of “real fact,”
i.e., impersonal physical processes, and the realm of value. By
assigning value and spiritual ideals to private subjectivity, the
materialistic world view, as it is mentioned earlier, threatens to
undermine any secure objective foundation for morality. The result is
the widespread moral degeneration that we witness today. To counter this
tendency,it is not thought mere moral exhortation is sufficient. If
morality is to function as an efficient guide to conduct, it cannot be
propounded as a self-justifying scheme but must be embedded in a more
comprehensive spiritual system which grounds morality in a transpersonal
order. Religion must affirm, in the clearest terms, that morality and
ethical values are not mere decorative frills of personal opinion, not
subjective superstructure, but intrinsic laws of the cosmos built into
the heart of reality.
In the Buddha’s teaching, the objective
foundation for morality is the law of kamma, and its corollary, the
teaching of rebirth. According to the principle of kamma, our
intentional actions have a built-in potential for generating
consequences for ourselves that correspond to the moral quality of the
deeds. Our deeds come to fruition, sometimes in this life, sometimes in
future lives, but in either case an inescapable, impersonal law connects
our actions to their fruits, which rebound upon us exactly in the way
we deserve. Thus our morally determinate actions are the building blocks
of our destiny: we must ultimately reap the fruits of our own deeds,
and by our moral choices and values we construct our happiness and
suffering in this life and in future lives.
In the Buddha’s
teaching, the law of kamma is integral to the very dynamics of the
universe. The Buddhist texts speak of five systems of cosmic law, each
perfectly valid within its own domain: the laws of inorganic matter
(utuniyama), the laws of living organisms (bijaniyama), the laws of
consciousness (cittaniyama), the laws of kamma or moral deeds and their
fruits (kammaniyama), and the laws of spiritual development
(dhammataniyama). The science that dominates the West has flourished
through its exclusive attention to the first two systems of law. As a
Buddhist, it would be argued that a complete picture of actuality must
take account of all five orders, and that by arriving at such a complete
picture, we can restore moral and spiritual values to their proper
place within the whole.
(2) Guidelines to Conduct
A
second challenge, closely related to the first, is to propose concrete
guidelines to right conduct capable of lifting us from our morass of
moral confusion. While the first project it is mentioned operates on the
theoretical front, this one is more immediately practical in scope.
Here we are not so much concerned with establishing a valid foundation
for morality as with determining exactly what guidelines to conduct are
capable of promoting harmonious and peaceful relations between people.
On this front it is thought that the unsurpassed guide to the ethical
good is still the Five Precepts (pancasila) taught by Buddhism.
According to the Buddhist texts, these precepts are not unique to the
Buddha Sasana but constitute the universal principles of morality upheld
in every culture dedicated to virtue. The Five Precepts can be
considered in terms of both the actions they prohibit and the virtues
they inculcate. At the present time it is thought it is necessary to
place equal stress on both aspects of the precepts, as the Buddha
himself has done in the Suttas.
These precepts are:
1.
The rule to abstain from taking life, which implies the virtue of
treating all beings with kindness and compassion.(I do not want others
to take my life, so I will abstain from taking other lives)
2.
The rule to abstain from stealing, which implies honesty, respect for
the possessions of others, and concern for the natural environment.( I
do not want others to steal my things. So I will abstain from stealing
others things)
3. The rule to abstain from sexual misconduct,
which implies responsibility and commitment in one’s marital and other
interpersonal relationships.(I do not want my wife/husband to be taken
by others. So I will abstain from sexual misconduct)
4. The rule
to abstain from lying, which implies a commitment to truth in dealing
with others.(I do not want others to tell lies to me. So I will abstain
from lying)
5. The rule to abstain from alcoholic drinks, drugs
and intoxicants, which implies the virtues of sobriety and
heedfulness.(I will abstain from taking intoxicants because I may
violate all the above four precepts)
In presenting the case for
these precepts, it should be shown that quite apart from their long-term
kammic effect, which is a matter of faith, they conduce to peace and
happiness for oneself right here and now, as well as towards the welfare
of those whom one’s actions affect.
(3) Diagnosis of the Human Condition
A
third project for religion is to formulate, on the basis of its
fundamental doctrinal traditions, an incisive diagnosis of the
contemporary human condition. From the Buddhist perspective it is
thought the analysis that the Buddha offered in his Four Noble Truths
still remains perfectly valid. Not only does it need not the least
revision or reinterpretation, but the course of twenty-five centuries of
world history and the present-day human situation only underscores its
astuteness and relevance.
The core problem of human existence,
the First Truth announces, is (Dhukka) suffering. The canonical texts
enumerate different types of suffering — physical, psychological and
spiritual; in the present age, we should also highlight the enormous
volume of social suffering that plagues vulnerable humanity. The cause
of suffering, according to the Second Truth, lies nowhere else than in
our own minds — in our craving and ignorance, in the defilements of
greed, hatred and delusion. The solution to the problem is the subject
of the Third Noble Truth, which states that liberation from suffering
must also be effected by the mind, through the eradication of the
defilements responsible for suffering. And the Fourth Truth gives us the
method to eradicate the defilements, the Noble Eightfold Path, with its
three stages of training in moral discipline, meditation and wisdom.
(4) A Practical Method of Training
The
next point is a practical extension of the third. Once a religion has
offered us a diagnosis of the human condition which reveals the source
of suffering in the mind, it must offer us concrete guidance in the task
of training and mastering the mind. Thus it is thought that a major
focus of present-day religion must be the understanding and
transformation of the mind. This requires experiential disciplines by
which we can arrive at deeper insight into ourselves and gradually
effect very fundamental inward changes. Buddhism provides a vast arsenal
of time-tested teachings and methods for meeting this challenge. It
contains comprehensive systems of psychological analysis and potent
techniques of meditation that can generate experiential confirmation of
its principles.
In the present age access to these teachings and
practices will cease to remain the exclusive preserve of the monastic
order, but will spread to the lay community as well, as has already been
occurring throughout the Buddhist world both in the East and in the
West. The spirit of democracy and the triumph of the experimental method
demand that the means of mind-development be available to anyone who is
willing to make the effort. The experiential dimension of religion is
an area where Christianity can learn a great deal from Buddhism, and it
is believed that Christianity must rediscover its own contemplative
heritage and make available deeper transformative disciplines to both
its clergy and its lay followers if it is to retain its relevance to
humanity in the future.
(5) The Preservation of the Human Community
The
last challenge I will discuss is the need for religions to re-affirm
and to actively demonstrate those values that are particularly critical
for the human race to attain the status of an integrative, harmonious
community. They must translate into concrete programs of action the
great virtues of love and compassion. Because the world has become more
closely knit than ever before, we have to recognize the enormous
responsibility that we each bear for the welfare of the whole. What all
religions need to stress, in the face of so much cruelty and violence,
is the development of a sense of global responsibility, a concern for
the welfare and happiness of all living beings as well as for the
protection of our natural environment. Love and compassion must issue
forth in active endeavor to alleviate the sufferings of others and to
ensure that the oppressed and afflicted are granted all the
opportunities that have hitherto been denied them.
This is an
area where Christianity, with its Social Gospel, has shown far greater
initiative than Buddhism, which too often has subscribed to a false,
fatalistic interpretation of the kamma doctrine that stifles social
action. But the foundation for a socially oriented expression of
Buddhism is already found in the Dhamma, especially in its formula of
the four Brahma Viharas, or “Divine Abodes,” as the ideal social
virtues: loving kindness towards all beings, compassion for those who
suffer, altruistic joy for those who are well, and equanimity as freedom
from arbitrary discrimination. Already a socially engaged form of
Buddhism has emerged and no doubt it will become an important
development in the future of the religion.
It is wished to
conclude this by drawing attention to the fact that religion today has
two crucial tasks to accomplish in responding to the vital problems of
our time. One is to help the individual fathom the ultimate truth about
his or her own personal existence, to move in the direction of the
Eternal Good, the Unconditioned Reality, wherein true liberation is to
be found. The other task is to address the problem of the Manifest Good:
the problem of the human community, of promoting peace, harmony and
fellowship. The urgency of combining these two tasks was beautifully
summed up by the Buddha in a short discourse in the Satipatthana
Samyutta. There the Blessed One said:
“Protecting oneself, one protects others,
Protecting others, one protects oneself”
He
then explains that the expression “protecting oneself, one protects
others” refers to the practice of meditation, which purifies the mind of
its defilements and gives insight into the real nature of the world. By
“protecting others, one protects oneself” he means the development of
the virtues of patience, loving kindness and compassion, by which one
safeguards others from harm and suffering. I believe that a commitment
to these two great principles — pañña and karuna in Buddhist terms,
gnosis and love in Christian terms — is essential if religion today is
to guide humanity from the brink of darkness and despair to the realm of
spiritual light and freedom.
3. 11
Dutiyasaïghabhedasikkhàpadaü
1. Tena
samayena buddho bhagavà ràjagahe viharati veëuvane kalandakanivàpe.
Tena kho pana samayena devadatto saïghabhedàya parakkamati cakkabhedàya.
Bhikkhå evamàhaüsu: adhammavàdã devadatto, avinayavàdã devadatto.
Kathaü hi nàma devadatto saïghabhedàya parakkamissati cakkabhedàyàti.
Evaü vutte kokàliko ca-1 kañamorakatissako khaõóadeviyà putto
samuddadatto ca-1 te bhikkhå-2 etadavocuü. Mà àyasmanto evaü avacuttha:
[PTS Page 175] [\q 175/] dhammavàdã devadatto vinayavàdã devadatto,
ambhàka¤ca devadatto chanda¤ca ruci¤ca àdàya voharati, jànàti. No
bhàsati, ambhàkampetaü khamatãti. Ye te bhikkhå appicchà te ujjhàyanti
khiyanti vipàcenti: “kathaü hi nàma bhikkhå devadattassa saïghabhedàya
parakkamantassa anuvattakà bhavissanti vaggavàdakà”ti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü -pe- “saccaü kira bhikkhave
bhikkhå devadattassa saïghabhedàya parakkamantassa anuvattakà
bhavissanti vaggavàdakà”ti. “Saccaü bhagavà. ” Vigarahi buddho bhagavà
-pe-”kathaü hi nàma te bhikkhave moghapurisà devadattassa saïghabhedàya
parakkamantassa anuvattakà bhavissanti vaggavàdakà. Netaü bhikkhave
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
“Tasseva kho
pana bhikkhussa bhikkhå honti anuvattakà vaggavàdakà eko và dve và tayo
và, te evaü vadeyyuü: “mà àyasmanto etaü bhikkhuü ki¤ci avacuttha,
dhammavàdã ceso bhikkhå vinayavàdã ceso bhikkhu amhàkaü ceso bhikkhu
chanda¤ca ruci¤ca àdàya voharati, jànàti no bhàsati, amhàkampetaü
khamatã”ti. Te bhikkhu bhikkhåhi evamassu vacanãyà: “mà àyasmanto evaü
avacuttha, na ceso bhikkhu dhammavàdã, na ce so bhikkhu vinayavàdã, mà
àyasmantànampi saïghabhedo ruccittha. Sametàyasmantànaü saïghena,
samaggo hi saïgho sammodamàno avivadamàno ekuddeso phàsu viharatã”ti.
Eva¤ca te bhikkhu bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhu
bhikkhåhi yàva tatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàva
tatiya¤ce samanubhàsiyamànà naü pañinissajeyyuü, iccetaü kusalaü, no ce
pañinissajeyyuü, saïghàdiseso”ti.
Event Name : BSP and SDPI Press Meet at Hotel Parag
Event Date : 25th March 2013
Event Description : Marasandra Muniyappa, BSP State
President addressing media with Abdul Majeed, President, SDPI, during
the press meet at Hotel Parag, in Bangalore on Monday 25th March 2013
Photo Date : 25th March 2013
Photo Caption : Marasandra
Muniyappa, BSP State President addressing media with Abdul Majeed,
President, SDPI, during the press meet at Hotel Parag, in Bangalore on
Monday 25th March 2013
Photo Credit : pics4news.com
Karnataka BSP President Marasandra Muniappa said
that people are fed up with Congress, BJP, JDS and KJP and turning
towards BSP and with the colloboration of SDPI we will capture power in
Karnataka. Voters
now will go to elect new leaders in Vidhana Soudha & have to
choose BSP ELEPHANT which is the only HOPE & ALTERNATIVE with its
policy to implement the CONSTITUTION for PEACE WELFARE & HAPPINESS
for the ENTIRE PEOPLE including SC/ST/OBC/RELIGIOUS MINORITIES and the POOR UPPER CASTES by DISTRIBUTING THE WEALTH of this Country EQUALLY among ALL SECTIONS of the SOCIETY.
26313 TUESDAY LESSON 871-THE TIPITAKA-Vinaya Pitaka-Sanghadisesa they
are a different lot.
BSP, SDPI to have poll tie-up
Bangalore, March 25, 2013, DHNS:
The Bahujan Samaj Party (BSP) and the Social
Democratic Party of India (SDPI) have entered into an electoral
understanding for the Assembly elections.
Addressing a
joint press conference, BSP State president Marasandra Muniyappa and
SDPI State president K Abdul Majeed said here on Monday that as both
parties had similar principles, it had been decided to have a seat
sharing arrangement.
Maya says yes
Muniyappa said BSP national president Mayawati had given consent for the poll tie-up
Support in the offing
He said the Vatal Paksha, the JD(U) and certain social organisations may soon take a decision to support the BSP.
Majeed
said that his party could win 17 seats in the ULB elections. The party
is keen on working for the welfare of the oppressed communities, and
hence decided to have a poll understanding with the BSP.
buddhiststudies@berkeley.edu 3:52 AM (6 hours ago)
to buddhiststudies
Dear Friends of the Center for Buddhist Studies at UC Berkeley,
The Mangalam Research Center for Buddhist Languages in Berkeley would like to invite you to a panel discussion and workshop entitled “The Language of Meditation across Religious Traditions,” scheduled to take place Sunday, April 7, 2013, 1-6 pm, 2018 Allston Way, Berkeley.
Panel: 1:00 – 2:30 PM • Workshop: 3:00 – 6 PM
Cost: $15 Panel Only / $45 for both events Seniors and Students $10 / $25
For more information, see attached flyer.
Sanjyot Mehendale Vice Chair, Center for Buddhist Studies University of California 2223 Fulton Street, #512 Berkeley, CA 94720-2318 Tel: (510) 643-5104
Sanjyot Mehendale Vice Chair, Center for Buddhist Studies University of California 2223 Fulton Street, #512 Berkeley, CA 94720-2318 Tel: (510) 643-5104
The Language of Meditation across Religious Traditions
Mangalam Research Center for Buddhist Languages 2018 Allston Way in Downtown Berkeley register at www.mangalamresearch.org
Panel
Robert Buswell,Jr. UCLA a noted scholar of Korean ZEN Buddhism, He spent 7 years as a Monk Alan Godlas University of Georgia, Islam and Sufi Spirituality and Consciousness transformation Carl McColman author of Big Book of Christian Mysticism Jack Petranker Centre for creative Inquiry, Meditation Teacher Tibetan Nyingma Insdtitute Eleanor Rosch University of california, berkeley; psychology, religious contemplative practices, Buddhist Meditation Workshop Varieties of Meditative Experience Meditation Instruction and Discussion with Three Scholar - Practitioners in different traditions * ZEN Question (Koan) Robert Buswell * Christian Contemplative Meditation Carl McColman * Sufi Vocal and Silent Meditation Alan Godlas No Words and Letters, Points Directly to the Human Mind. See Your Nature and Become an Awakened One with Awareness-A Special Transmission Outside the Scriptures This is The Language of Meditation across Religious Traditions Mediation is the heart of Zen practice. And yet, this kind of Awaken-ness with Awareness is famous not only for its focus on meditation, but also for its paradoxical statements known as koan; for its iconoclasm, spontaneity, and freedom. We will explore all of this, but may also come to know other sides of Zen. Zen discipline. Zen art. Zen mummies. Zen poetry. Zen nationalism. Zen institutions. Zen gardens.
http://www.haverford.edu/east/zenweb/zensyl01.htm
Zen Thought, Zen Culture, Zen History EASTH256b, HISTH256b, RELGH256b Spring 2003 Instructor: Prof. Hank Glassman MW 2:30 – 4:00 Chase 101 Office Hours: Thursdays 1-3 Office: Founder’s 125 x1265
“A Special Transmission Outside the Scriptures. It does not Rely upon Words and Letters, but Points Directly to the Human Mind. See Your Nature and Become a Buddha!”
Course Description:
What are we talking about when we talk about Zen? This course is an introduction to the intellectual and cultural history of the style of Buddhism known as Zen in Japanese. We will examine the development and expression of this religious movement in China, Korea, Japan, and Vietnam. In these countries, the sect is called Ch’an, Son, Zen, and Thien respectively. All of these names are transliterations of a Sanskrit word for meditation, dhyana. Zen is the meditation school. Mediation is the heart of Zen practice. And yet, this kind of Buddhism is famous not only for its focus on meditation, but also for its paradoxical statements known as koan; for its iconoclasm, spontaneity, and freedom. We will explore all of this, but may also come to know other sides of Zen. Zen discipline. Zen art. Zen mummies. Zen poetry. Zen nationalism. Zen institutions. Zen gardens. The course is divided into five broad and overlapping themes. We will begin by examining the idea of religious experience and try to understand the methods and the goals of Zen practice. Next, we will question the role of history and historical awareness in the study of religion. In the third segment of the course, we will delve deeper into Zen philosophy and explore the relationship between ends and means. The fourth theme engages the koan and the place of language in Zen. Finally, we will probe Zen soteriologies. What could salvation mean in the face of Emptiness? Course Requirements: This is a seminar. Students are expected to read all assignments carefully and come to class ready to discuss them. The instructor will post questions as topics for our conversations through the class email list each week, and students are invited to do so as well. Each student is expected to be an active participant in the classroom discussions and online discussions. (approx. 25%) In addition, students will make group presentations once a week. Each student will be responsible for one presentation over the course of the semester. These should be five to ten minutes long. Dry and boring summaries that fail to engage the readings in critical dialogue will receive low grades. (approx. 15%) Students will submit one five-page mid-term essay on the course assignments and one research paper of fifteen pages on a topic chosen from a list provided by the instructor. Students are also welcome to devise their own topics in consultation with the instructor. (approx. 30% each)
Course Assignments:
Required texts (available at Haverford Bookstore and on reserve at Magill): Thich Nhat Hanh, The Miracle of Mindfulness Robert Buswell, The Zen Monastic Experience Steven Heine and Dale Wright, eds., The Koan: Texts and Contexts Robert Buswell, Tracing Back the Radiance: Chinul’s Korean Way of Zen Other materials available on eRes are marked with an asterisk. Optional texts (available at Haverford Bookstore): Shunryu Suzuki, Zen Mind, Beginner’s Mind (Readable and lively introduction to Zen; seminal text for Zen in America.) Paul Williams, Mahayana Buddhism: The doctrinal foundations (Excellent overview of the larger world of Mahayana Buddhism, the contextual ground of Zen’s philosophy, soteriology, and ritual practice. Highly recommended.) Daisetz Teitaro Suzuki, Manual of Zen Buddhism (Concise sourcebook compiled by an eminent scholar of Buddhism. Contains iconographic drawings and reproductions of ink paintings.) Class Schedule: Part One: Zen Practice, Zen Experience January 20 Introduction, Ox-herding pictures http://www.cs.sfu.ca/people/ResearchStaff/jamie/personal/10_Bulls/Title_Page.html January 22 Thich Nhat Hanh, The Miracle of Mindfulness *Sheng-yen, “Zen Meditation”
January 27 *James, “Mysticism” *Suzuki, “Chief Characteristics of Satori” *Sharf, “Buddhist Modernism and the Rhetoric of Meditative Experience” January 29 Buswell, Zen Monastic Experience, pp. 1-106 (pp. 21-68 optional) February 3 Buswell, Zen Monastic Experience, pp. 149-223 February 5 *Arai, Women Living Zen (selection) Interlude: Some Background February 10 *Dumoulin, pp. 3–40 February 12 *Dumoulin, pp. 41-59 *D.T. Suzuki, Manual, pp. 38-64 Part Two: Zen History February 17 *Levering,”Lin-chi (Rinzai) Ch’an and Gender” *Tsai, Lives of the Nuns *Nguyen, Zen in Medieval Vietnam (selection) February 19 *Hu Shih, “Ch’an (Zen) Buddhism in China Its History and Method” *Suzuki, “Zen: A Reply to Hu Shih” February 24 *Maraldo, “Is There Historical Consciousness Within Ch’an?” *Wright, “Historical Understanding: The Ch’an Buddhist Transmission Narratives and Modern Historiography”
February 26 *Faure, “Bodhidharma as Textual and Religious Paradigm” *Broughton, The Bodhidharma Anthology (selection) Febuary 28: mid-term essays due March 3 *Nguyen, Zen in Medieval Vietnam (selection) March 5 *McRae, “The Story of Early Ch’an” *Yampolsky, Platform Sutra (selections) FALL BREAK (no class March 10, March 12) Part Three: Zen Practice, Zen Doctrine March 17 Buswell, Tracing Back the Radiance, pp. 1-40 March 19 *Demieville, “Mirror of the Mind” *Gregory, “Sudden Enlightenment Followed by Gradual Cultivation” March 24 Chinul (Buswell), Tracing Back the Radiance, pp. 40-117 March 26 Chinul (Buswell), Tracing Back the Radiance, pp. 118-187 Part Four: Zen Language March 31 *Miura and Sasaki, The Zen Koan (selection) *Buswell, “The ‘Short-Cut’ Approach of Kan-h’ua Meditation” April 2 Heine and Wright, The Koan, pp. 15-74 (Foulk) April 7 Heine and Wright, The Koan, pp. 75-108, 137-167 (Welter), (Heine) April 9 Heine and Wright, The Koan, pp. 200-232, 280-315 (Wright), (Hori)
Part Five: Zen Salvation April 14 *Film: “Why Has Bodhidharma Left for the East?” April 16 *Sharf,”The Idolization of Enlightenment: On the Mummification of Ch’an Masters in Medieval China” *Faure, Visions of Power (selection) ” *Dogen (Tanahashi), “Record of Bringing Master Myozen’s Relics April 21 *Bodiford, “Zen and the Art of Funerals” *Reader, “’Die Buddhist. . .’: Zen, Death, and the Ancestors” April 23 *Gimello. “Meditation in Its Contexts” *Bielefledt, “Sudden Awakening and No-mind” April 25: Final Paper Topics Due with Provisional Bibliography April 28 *Dogen(Tanahashi), “Power of the Robe” *Faure, “Quand L’Habit Fait le Moine” April 30 Ten Bulls Redux Senior Final Papers Due May 8 by 5:00 Other Final Papers Due May 16 by Noon
Running FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org.Translating TIPITAKA to Tamil from Pali, Sihnala, English. Practiced ZEN meditation for 5 days in Bijapur, Karnataka, India, Attended Pabajja Course in Mahabodhi Society, Bangalore, India and Vipassana Meditation at Bangalore. Meditation has become part and parcel of this life, even while swimming in Ocean for 1 Km in Sri Lanka. It is true that there is “No Words and Letters, it Points Directly to the Human Mind. We can See our Nature and Become an Awakened One with Awareness-A Special Transmission Outside the Scriptures.This is The Language of Meditation across Religious Traditions
A Christian Prayer for Daily Contemplative Practice By Carl McColman in Spirituality
Seagrove Beach, FL. Photo by Fran McColman.
O God of Uncreated Light, we come before you now to offer you our selves. We can only do this through your grace. Grant us the grace of mindfulness. Help us to be calm, so that we may rest in your silence and peace. Grant us the grace of willingness. Transform our will into yours, with delight and joy. Grant us the grace of heartfulness. Unite us with you in the mystery of love, that we may love our neighbors as ourselves. All this we ask with glad confidence and hope in you, O God, by the power of the Holy Spirit through the humanity of your blessed son Jesus Christ. Amen.
I wrote a version of this prayer a few years ago. I’ve adapted it for use in the Winter Feast for the Soul series of podcasts I’m doing in support of a daily Christian meditation/contemplative prayer practice. I thought I’d post it here in case anyone might want to print it out or share it with others. Obviously, I have written this prayer specifically within the context of the Christian tradition, although of course it is my hope that it could be a blessing to people of any or all faith traditions.
If you are praying it in solitude, perhaps you would like to use this version instead (although it’s certainly appropriate to pray in the plural voice, even when alone!):
http://islam.uga.edu/Sufism.html Sufism — Sufis — Sufi Orders Sufism’s Many Paths Dr. Alan Godlas, University of Georgia
Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam.
After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. It is that the Sufi surrenders to God, in love, over and over; which involves embracing with love at each moment the content of one’s consciousness (one’s perceptions, thoughts, and feelings, as well as one’s sense of self) as gifts of God or, more precisely, as manifestations of God.
Workshop on Sufi-Islamic meditation with Dr. Godlas in the Bahamas, March 22-24, 2012 As a part of the “Meditation as a Path to Enlightenment: An Interfaith Symposium” held at the Sivananda Ashram Yoga Retreat in Nassau, Bahamas, March 18, 2012 to March 24, 2012, Dr. Godlas will be giving a series of presentations (on March 22, 23, and 24) involving both lectures on meditative practice in Sufism as well as sessions of silent and vocal dhikr (i.e., Sufi meditation and chanting). Participants are welcome to come for just Dr. Godlas’ presentations, for the entire symposisum, or for any part of it. For costs and reservations, see the information at Sivananda Ashram website, linked here.
Sufi Spiritual Transformation Workshop w/Dr. Godlas March 29-30, 2008, near Kalamazoo, Michigan. Sufis Without Borders An online semi-private discussion group loosely moderated by Dr. Godlas and a moderating committee; currently over 1100 international participants from many Sufi orders and perspectives, interested non-Sufis, and scholars.
Sufi News and Sufism World Report The only news digest from around the world concerning Sufis and Sufism. Updated daily.
Sufi Cartoons
Table of Contents
Sufism: an Introduction Classical Sufi Definitions of Sufism Obstacles on the Path Struggle With One’s Nafs (self) Awakening to the Awareness of the Unmanifest World Remembering God Sufism, Remembrance, and Love Islam’s Relationship to Sufism: Approval and Criticism Sufism and Sufi Orders in the West Sufi Poets and Sufi Poetry Sufi Women Sufi Qur’an Commentary (Sufi Tafsir) Sufi Resources, Books, Bookstores, Events and Conferences, and Sufi Personal and Marriage Ads Online Sufi Texts in Arabic Shaykhs, Sufi Orders, and Shrines Selected Sufis Sufi Orders and Their Shaykhs
Hasan al-Basri Malamatiya Rabi’a al-Adawiya Yasawiya - Ahmet Yasawi Bayazid-i Bistami Kubrawiya (and Oveyssi)- Najm al-Din Kubra Sahl ibn ‘Abdallah al-Tustari Qadiriya - ‘Abd al-Qadir Jilani Mansur al-Hallaj Rifa’iya - Ahmet Rifa’i Abu ‘l-Hasan Kharaqani Mevleviye - Jalal al-Din Rumi Abu Sa’id Abu al-Khayr Bektashiye - Haji Bektash Veli Khwajah ‘Abdallah Ansari Naqshbandiya - Baha’ al-Din Naqshband Abu Hamid al-Ghazali Ni’matallahiya - Shah Ni’matallah Vali ‘Ayn al-Qudat Hamadani Bayramiye - Haji Bayram Veli Ruzbihan-i Baqli Chishtiya - Mu’in al-Din Chishti Ibn ‘Arabi Shadhiliya - Abu al-Hasan al-Shadhili Yunus Emre Khalwatiya - ‘Umar al-Khalwati
WASHINGTON - Pakistan’s Ambassador to the United States Sherry Rehman told an American audience at a cultural event on Saturday night that Sufism embraces the spirit of tolerance and inclusion, and its message is increasingly relevant in this age of competing ideologies.
She was speaking at the Smithsonian Institute, where popular Pakistani Sufi singer Sanam Marvi gave a mesmerizing performance, attended by Foreign Minister Hina Rabbani Khar.The new US ambassador to Pakistan, Richard Olson, senior American officials and a large number of Pakistani and American followers of the mystic poetry and music attended the performance by the acclaimed singer. In her remarks, sherry made it clear that Sufism was not a sect of Islam. “Its practice encapsulates the very essence of our faith,” the Pakistani envoy said.
“For over a decade now,” she said, “we have seen the marketplace of global ideas distorted by new walls of hatred and prejudice… This negativity causes many to lose hope in the project of peaceful civilizations, that instead of clashing, nurture the best in humanity.”
She told the audience that Pakistan’s founding father, Quaid-e-Azam Mohammad Ali Jinnah, actively advocated a plural model of citizenship, asserting that all Pakistani citizens shall enjoy the same rights and privileges, regardless of their religious affiliation.
Sherry explained to the attentive audience the message of Sufism as she observed that “being grounded in the mystical connection between the individual and the divine, Sufism embraces the spirit of tolerance and inclusion in both its discourse and practice”.
“This is one of the reasons why Sufi saints played a central role in the spread of Islam, especially in South Asia, making it the second biggest and the most practiced religion in the world,” she added.
“The Sufi doctrine is simple and universal, that the light of God abides in the heart of each person. The Sufi ‘tariqa’ or the Sufi way guides us on the roads of the inner journey towards discovering the self, for the ultimate goal of reaching the divine light and wisdom that each one of us carries within.”
“What could, indeed, be a more appropriate and opportune time to think and reflect about the message of unity, peace, togetherness and patience exemplified by the life and teachings of Sufi saints and their philosophy of life?” the ambassador stressed.
PROGRAM 26th March 2013 Tuesday Venue: Tumkur University, Tumkur International CXonference on BUDDHA’S TEACHINGS FOR THE CONTEMPORARY WORLD Organised in Collaboration with Tumkur University Time: Morning 9 AM to 6 PM Themes 1. Taming and Training the Mind 2. Developing the Mind through Moral and Ethical Practices 3. Changing the World by Changing the Mind 4. Wisdom: Key to Happy Life 5. Lokking for a Peaceful World Eminent Monks and Scholars will present the papers Presided by Dr.S.C.Sharma Vice Chancellor, Tumkur University (Transportation will be arranged from Maha Bodhi Society, Gandhinagar. Departure exactly at 7 AM. Return at Maha Bodhi Society at 8 pm. Please inform Mr. T.Srinivas Tel.09343774921 if you need transportation before 24-3-20130.
Call Toll Free No ’1950′ to Lodge Assembly Poll related complaints
Each Assembly constituency will have three to four flying
squads for monitoring poll related complaints and a toll free number
‘1950’ will be kept operational round the clock to receive complaints.
At a video conference with Deputy Commissioners (DCs) and
Superintendents of Police (SPs) held at the Office of the Chief
Electoral Officer (OCEO), Karnataka in Bangalore on Sunday, Director
General (Election Expenditure) P K Das directed the district
administrations to ensure that all complaints are immediately attended
to and that there should be level playing field for all candidates.
Each flying squad will have one executive magistrate (senior
officer), four policemen and a videographer. Each Assembly constituency
will have three to four flying squads.
On receiving the complaint, the squad will rush to the complaint site
and take necessary action, a press release from the OCEO stated.
Inform us: EC
The Election Commission has emphasized that the district machinery
should set up composite checkposts. It has also appealed to all citizens
to share information on distribution of liquor, money and gifts. The
officials were instructed to share intelligence available with them.
On Saturday, the Election Commission of India held a training
workshop on expenditure monitoring for political parties.
Representatives of all major political parties participated.
They were instructed about the rules, procedures and guidelines
issued by the Election Commission on expenditure monitoring of
contesting candidates and political parties.
Election Commission of India (ECI) has set up separate accounts wing to
keep a hawk’s eye on all assembly election related expenses - direct or
otherwise in Karnataka and special flying squads will monitor expenses, P
K Das, chairman of accounts vigilance committee has said.
CEC emphasises on stop money power in elections
Jaipur: Chief Election
Commissioner VS Sampath on Sunday sought active participation of people
and NGOs in ensuring free and fair polls.
Laying emphasis on the need to stop misuse of money and muscle power in
elections, he said that the Commission is taking measures to keep track
of candidates’ expenditures and tracking of constituencies, where cases
of misuse of money and muscle power are high.
Speaking at a conference here, Sampath sought public participation in checking irregularities at booth level.
Though the Commission forms squads to check irregularities at booths,
active role of NGOs and people is important in electoral reforms to
ensure free and fair polls, he said.
Stating that the Commission was taking measures to curb misuse of money,
Sampath expressed concern on paid news and said that such cases are
referred to the Press Council of India for further action.
Social activists Aruna Roy and Nikhil Dey were among others present
in the conference organised on electoral reforms by an organisation.
PTI
Over 500 companies of paramilitary forces for Karnataka polls
Bangalore: More than 500 companies of paramilitary forces — 50,000
personnel — will be required for the May five Assembly polls in
Karnataka, in addition to those drawn from the state police.
“We require more paramilitary forces as it is a single phase poll”,
Karnataka Chief Electoral Officer Anil Kumar Jha told a press conference
here today, adding “We require more than 500 companies”.
The Election Commission has convened a meeting with senior officials of
the Home and Railway ministries in New Delhi tomorrow to discuss the
issue, he said.
Jha said a Systematic Voters’ Education and Electoral Participation
(SVEEP) campaign would be conducted in the State to exhort the people to
participate in the poll process, particularly in Bangalore where the
poll percentage in the 2008 election was “not that much”.
He said an EC team, led by Chief Election Commissioner V S Sampath,
which interacted with representatives of political parties and also
Deputy Commissioners and Superintendents of Police here earlier this
month, would come to Bangalore again in a week’s time to review the
election preparedness.
Jha said the model code of conduct has come into force from last
evening and the Government would have put on hold all announcements, new
works and schemes and “every thing” barring in “emergency cases” such
as drought relief and drinking water. “No new work will take-off”.
Voters’ list is being revised continuously, and 1.65 lakh names have
been added to the earlier announced total electorate of 4.18 crore,
including 2.04 crore women.
Jha admitted that there are some errors in the voter database and
those are being corrected. “Already 43,000 such cases have been
corrected”.
VOICE OF SARVAJAN
Please
Call Toll Free No ’1950′ to Lodge Assembly Poll related complaints
and
Appeal to CEC vs.sampath@eci.gov.in & feedbackceokar@gmail.com to
publish the open source code of EVM & to train Representatives of
candidates on the same for level playing field for all candidates.
2. FREEZE NATIONAL FLOWER LOTUS OF BJP AND SACRED RELIGIOUS HAND SYMBOL SUCH AS ASTROLEGER AND OF ISLAM ALLOTTED TO CONGRESS
for level playing field for all candidates.
3. DRAPE HANDS & LOTUSES AND OTHER SYMBOLS OF UPA AND NDA RULED BY CONGRESS IN CENTER AND BJP IN STATE
for level playing field for all candidates.
Poll dole: Govt beat EC code with 5 sops
BANGALORE: It appears the
state government was indulging in a sop opera hours ahead of the
assembly poll schedule declared by the Election Commission on March 20.
Three more orders embedded with financial benefits and targeting select
sections were hastily issued by the urban development department to beat
the election code of conduct. This takes the total number of such
controversial orders to five.
Orders were issued to extend
Vajpayee Arogya Sri scheme to non-BPL (below poverty line) families in
BBMP limits. This decision got cabinet’s nod just a day before poll date
was announced. The scheme says around 2.72 lakh non-BPL families of
total 4.23 lakh families in BBMP limits would benefit from it. This was
approved despite health and family welfare and finance departments putting a note of dissent over extending the scheme to non-BPL families in BBMP limits.
Another order pertains to construction of a flyover at Kittur Rani
Chennamma circle in Padmanabhanagar, south of Bangalore. Padmanabhanagar
assembly segment is represented by deputy chief minister R Ashoka. The
third order allows leasing out 20,385 sq ft of space in Gavipuram, south
of Bangalore, to Adamya Chetana Foundation run by Tejaswini Ananth Kumar, wife of Bangalore South MP HN Ananth Kumar. The foundation caters mid-day meals to some government schools in the city.
The earlier two orders highlighted by TOI include leasing of a 62×93 sq
ft site in Sunkenahalli near Basavanagudi to Rastrothana Parishat, an
RSS wing and giving permission to the BBMP to invite tenders for nearly
Rs 115 crore worth of solid waste management contracts.
Chief Electoral Officer (CEO) Anil Kumar Jha said he would seek an explanation from principal secretary of urban development department on these orders.
Jagatheesan Chandrasekharan (Bangalore)
This
is just a tip of the ice berg. Buying of votes era is nearing the end with
the ever rising prices of essential commodities.
In order to maintain equidistance from both Congress and BJP, which are
anti-humane and anti-development BSP collaborated with SDPI to contest
the assembly elections with a positive frame of mind to show they are a
different lot.
Karnataka BSP President Marasandra Muniappa said that people are fed up
with Congress, BJP, JDS and KJP and turning towards BSP and with the
colloboration of SDPI we will capture power in Karnataka.
Voters now will go to elect new leaders in Vidhana Soudha & have to
choose BSP ELEPHANT which is the only HOPE & ALTERNATIVE with its
policy to implement the CONSTITUTION for PEACE WELFARE & HAPPINESS
for the ENTIRE PEOPLE including SC/ST/OBC/RELIGIOUS MINORITIES and the
POOR UPPER CASTES by DISTRIBUTING THE WEALTH of this Country EQUALLY
among ALL SECTIONS of the SOCIETY.
Around 60 JD(S) workers including 10 leaders resign from primary
membership of the party in protest against failure by state JD(S)
leadership to act on their complaints of highhandedness by the district
unit of the party headed by MB Sadashiva.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
SARVAJAN TIMES 4 MASTER KEY & ETERNAL BLISS
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
capture the MASTER KEY !
People are just fed up
For Mayawati!
PROGRAMS
25th March 2013 Monday Venue: Maha Bodhi Society, Gandhinagar, Bangalore 9:30 AM to 5 PM Recittation of the Dhammapada, Dhamma Discourses and Meditation By Venerable Kiribathagoda Gnanananda Thero Founder Mahamevnava Monastery, Sr Lanka And other monks 11 AM - Offering of Lunch Dana by devotees to the monks 4 PM - Hospital Dana Service 5.30 PM - Discourses and Buddha Puja
Dr.C.S. Dwaraknath Ex. C’man Backward Class Commission joined BSP with large number of followers. More surprises await on 25-3-2013 @ Press meet.
Social Democratic Party of India (SDPI) to day at the Press meet at Hotel Parag agreed to colloborate with BSP. BSP President Marasandra Muniappa, Gen.Secretary, Gopinath, General Secretary, Kamalanabhan along with the party’s state chief Abdul Mazid and General Secretary of SDPI addressed the Press Conference.
“We want to consolidate
our position and contest the assembly elections with a positive frame of
mind,” he said, and added that SDPI executive has decided to play an
active role in state politics.
“Though we are part of People’s Democratic Front comprising farmer associations, BSP
and other minor political outfits, we will prove that ours is not
a party restricted to Muslims or SC/STs,” he said. He said that they are determined to build the party and maintain values in public life.
“We will maintain equidistance from both Congress and BJP, which are anti-humane and anti-development,” he claimed.“SDPI candidates, by not
resorting to corrupt practices in the elections, have shown that they
are a different lot. Henceforth, we will build on this image.”
Dr.C.S. Dwaraknath
Former Chairman, Backward Class Commission who is an awakened one with awareness was Chief Guest said that
Sri Kanshiramji was Political reformer.He is the leader for the entire
society and his bithday should have been celebrated by all. Congress in
the last elections won because BSP did not contest and the elephant
symbol was not allotted to any candidate. With unity we can rule this
state. That confidence was given to us by Kanshiranji at a time when we
thought that only upper castes were eligible to rule this country. Congress & the BJP ruled this country by dividing the society by religion and Caste. This was done to avoid SC/STs to rule this country by fooling Backwards and Minorities. Now there is an awakening which is proving the disaster of such dividing mentality.
Event Name:
BSP and SDPI Press Meet at Hotel Parag
Event Date : 25th March 2013
Event Details:
Marasandra
Muniyappa, BSP State President addressing media with Abdul Majeed,
President, SDPI, during the press meet at Hotel Parag, in Bangalore on
Monday 25th March 2013
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Pl
Appeal to CEC vs.sampath@eci.gov.in & feedbackceokar@gmail.com to
publish d open source code of EVM & 2 train Rep. of
candidates.
http://votingmachines.procon.org/view.answers.php?questionID=000272
What is electronic voting machine source code?
Ellen Theisen, MA,
CEO of The Vote-PAD Company, in her 2005 report “Myth Breakers: Facts
About Electronic Elections,” included the following description:
“Source code is
the list of instructions that cause the computer to display screens,
record votes, tally votes, and perform all other functions both visible
and invisible. For example, when the voter presses the VOTE button, that
action triggers a list of instructions for the machine to follow
internally.
‘Open’ source code means the instructions would not be secret. Anyone would be able to look at them.”
The National Academy of Science’s 2005 report “Asking the Right Questions About Electronic Voting,” stated:
“The source code
of the [electronic voting] system is the software that defines its
behavior under all possible circumstances… [It is] a computer program
rendered in human-readable form that also clearly lays out the structure
of the program.”
Bev Harris,
proprietor of the website www.blackboxvoting.org, wrote an article
titled “Inside a U.S. Election Vote Counting Program” Scoop Independent
News, July 8, 2003, which included the following description of “source
code”:
“[Source code] is all the computer programs that tell electronic voting machines how to record and tally votes…”
I live in one of the most wired parts of the United States—the San
Francisco Bay Area—but for the presidential election, I’ve already voted
by mail. On a piece of paper. From the comfort of my living room.
Between folks like me who vote by mail and everyone else who votes by
marking paper in some way, we comprise about two-thirds of all American voters.
Approximately 25 percent of all Americans, however, will use paperless
and electronic voting machines to cast their ballots on November 6.
Around the world though, these percentages don’t hold. An increasing
number of countries are beginning to tackle e-voting with gusto.
Estonia, Switzerland, Spain, Brazil, Australia, India, Canada, and a
handful of other countries have all held elections through the use of
electronic voting machines in recent years.
E-voting was supposed to solve many of the problems inherent in
traditional paper voting: it’s difficult for illiterate people to vote,
it’s difficult to get physical paper out to all corners of a country
(voters abroad can submit their ballot much more easily), tabulating the
results takes too much time, physical ballot stuffing or ballot
swapping can occur with little or no verification. With an electronic
ballot, it’s also, of course, easier to tweak ballots in other languages
or to make them available to blind or deaf voters. As recently as
August 2012, advocates in Pakistan and the Philippines called for the expansion of e-voting in their respective countries.
Currently, there are four major types of e-voting around the world
that are worth keeping an eye on: Brazil’s homegrown direct recording
electronic (DRE) setup, Australia’s open-source software, Estonia’s
Internet voting, and a Spanish startup’s efforts to expand what’s been
called “crypto-voting.” Each of these approaches has its own unique set
of problems, but the primary obstacles they present for many voting
officials and computer scientists is their lack of ability to verify
source code and expense.
From dictatorship to e-voting in just over a decade
Enlarge/ This urna, as photographed in 2005, has been a workhorse of Brazilian elections for almost two decades.
Surprisingly, Brazil has one of the world’s oldest electronic voting
systems, dating way back to 1996. While Brazil certainly is a vibrant
(and huge, at 195 million people) democracy, it’s a rapidly developing
country—you do know it’s the B in BRIC,
right? Brazil has gone through significant economic and political
change in recent decades. It wasn’t until 1985 that the country was rid
of its military dictatorship, yet, just over a decade later, the country had implemented a locally designed and produced electronic voting system.
As recently as 1996, the country still had 15 percent of the country
that could not read or write. That meant a significant portion (over 23
million Brazilians at the time) of the country were effectively
disenfranchised from voting.
The DRE machine, known locally as an urna, is about the size
of two or three stacked hardback books, and it has a small screen on
one side with a keypad on the other side. The machine displays a list of
candidates, along with their pictures and the numbers associated with
them. Voters use the keypad to type in their preferred number—the device
only allows one number to be pressed at a time.
Voters then receive a printed stub confirming that he or she voted.
Each DRE device has two flash cards, which store a digital record of the
vote count. The cards are removed at the end of the election and the
vote totals are sent electronically to the Regional Electoral Office,
where national vote counts are tallied within just several hours.
“Nowadays we have 450,000 digital ballot boxes in Brazil,” Antonio
Esio from the Regional Electoral Office in Sao Paulo, told the BBC in 2008. “We are making more each year because the number of voters is increasing around six percent every election.”
Before the electronic system,
voters were required to hand-write the complete names of the candidates
and their parties—something many illiterate people were unable to do.
“By adopting it, you are enfranchising voters who might be
disenfranchised by complicated ballots,” Tiago Peixoto, a Brazilian
researcher with the ICT4Gov program at the World Bank, told Ars.
However, by 2002, some critics in Brazil countered that by relying on
an electronic device, there was little actual voter verification. To
use industry parlance, there was no way to verify that the vote was cast
as intended and counted as it was cast. So printers were added, which showed the vote on a piece of paper protected behind plastic. Two years later, Brazil eliminated the printers, as they were too costly. The printers were slated to be back (Google Translate) for the 2014 election, but they have since been suspended a second time.
By 2008, the entire software running on the DRE machines was
rewritten by developers contracted by the Brazilian Superior Electoral
Court. Six months prior to any election, people who have been accredited
by the Court are allowed to come in-person, “in an environment
controlled by the Superior Electoral Court,” where experts can examine the source code, under a nondisclosure agreement.
Diego Aranha, a
professor of computer science at the University of Brasilia, was one
such expert. But, he said, he and his team were only given five hours in
which to examine millions of lines of code—nowhere near adequate to
perform a proper audit.
One major flaw he found was that the digital votes are randomly
shuffled, as a way to provide extra security while in storage. However,
the algorithm to provide that randomness is given a non-random seed: the
timestamp.
“I made this assumption because I know how many times people have got
this wrong,” he told Ars. “They used a really, really bad pseudo-random
number generator available: the seed was a timestamp in seconds. This
is mission-critical software! This is our software for our democracy.”
Despite these problems, so far, Brazil has used its DRE system in its
various iterations for nearly two decades without any major political
dispute over their use.
In an academic paper published in a forthcoming book, Aranha
concluded: “The necessity of installing a scientifically sound and
continuous evaluation of the system, performed by independent
specialists from industry or academia becomes evident and should
contribute to the improvement of the security measures adopted by the
voting equipment.”
Looking inside the black box Down Under
Enlarge/ The ACT remains the only Australian territory or state to use the open-source e-voting model.
“It’s a black box.” So goes the common refrain from computer
scientists and cryptographers who work on electronic voting. In other
words, no one can be completely certain the computer code running on a
given device does exactly what it’s said to. Worse still, no one can
ever know the software running on the voter’s computer is precisely the
same version of the software that was initially certified.
But for over a decade, the Australian Capital Territory
has figured out a way to solve this problem (in use across a handful of
voting locations): just make the software open source. The software
runs on older PCs running Linux and offers ballots in 12 languages.
There are also ballots available for illiterate, blind, or deaf voters.
Each voter receives a barcode that is read by a scanner
attached to the computer. Once the code is scanned, it resets the
software to be ready to receive a vote. Once the ballot is complete, the
card is swiped a second time to cast that ballot. The barcodes are not
connected to an individual voter, but the software is designed to only
allow one vote per voter. The votes are counted electronically,
digitally signed, and sent to a server on a local network.
“We wanted to make it something that people would find trustworthy,”
said Phillip Green, the electoral commissioner for the territory, in a
recent interview with Ars.
“We’ve likened it to a normal election process where if you’re doing
it by hand, everything is available to scrutiny,” Green said. “We
shouldn’t have a black box, where you don’t know what it does. Open
source code was the way to solve the transparency issue. So we get the
code audited by a professional company and they’re looking for areas in
the code that what comes in doesn’t come out and that there’s nothing in
there that would allow someone to maliciously change votes.”
In addition, there’s a software keylogger making sure what’s typed in
actually matches the votes that were recorded, as a way to prevent
fraud. Green added the IT faculty at the Australian National University
in Canberra use the source code frequently as a security auditing
exercise for its students. This system has run more or less without any
problems since 2001.
But if it’s so great, why don’t other states and territories Down
Under use it? There’s no real reason, but like in the United States,
state and territory voting laws and regulations are set at the state
level. The ACT has chosen to go open-source, and there’s nothing
stopping the country’s bigger states, like Victoria or New South Wales,
from doing the same.
The decision largely has to do with size and expense. The ACT,
Australia’s smallest territory by population, is home to about 365,000
people. (My home city of Oakland, California is bigger!) Only about
two-thirds of the population are voters. Nationally, the country has
around 15 million voters—so ACT voters represent less than three percent
of all voters nationally.
“There’s no practical reason why it couldn’t work these, but it’s a hardware [question],” Green added.
“We’re getting out of our system cheaply by borrowing hardware. We’re
part of [the] ACT government computer system and we get monitors that
are coming off refresh cycles. We either get the new ones before they
get them or the old ones coming off; we’re borrowing monitors. We get
out of it pretty cheaply by trying to find cheap and innovative ways,
and because we’ve only got five voting locations, we can get away with
that. [Other states] might want 50 to 60 sites, and would have
difficulty borrowing equipment. It’s several thousand dollars per
machine by the time you get the hardware together.”
Still, despite the success of the open-source e-voting setup, Green
says its days may be numbered. Even though he has his doubts about the
security and openness of Internet-based setups, he believes that it, not
open-source e-voting, will “be the way of the future.” After all,
Internet-based systems can reduce the cost of hardware by allowing
people to just use their own computers.
“We’re looking at it for 2016,” he said in a resigned tone.
Internet voting in Estonia
Enlarge/ All Estonians can vote online using their digital ID card.
Perhaps the most famous example of Internet-based voting, though, comes from Estonia.
This tiny, post-Soviet country in the northeastern corner of Europe
reclaimed its independence in 1991. Within less than a decade, the
country was already making progress toward a digital ID card project.
The cards, which look very similar in size to other European Union ID
cards or American drivers licenses, possess a front-facing chip that can
be read by a small handheld device. By 1999, the Estonian parliament
passed an important amendment to the “Identity Documents Act” and
created the “Digital Signatures Act.” This legislature established that
such cards and corresponding signatures would be legal in the country.
The Digital ID card became available in 2002 and led to a number of
“e-services” that all Estonians could take advantage of. Through the use
of open-source public key-private keyencryption software (upgraded in 2011 to 2048-bit),
various government agencies have enabled citizens to not only engage in
digital contracts, but also to perform various secure functions
connected with their identity. These include financial transactions,
public transportation tickets, and student university admissions
records.
“What we have in Estonia and have had for eight years is that we have
universal notion of digitally signed files,” Tarvi Martens told Deutsche Welle,
Germany’s international broadcaster, in 2010. (Martens was one of the
leaders of the Estonian digital ID card project at the Estonian
Certification Center.)
“If you sign something digitally with your Estonian ID card, it
universally replaces a paper written signature and this can be applied
anywhere—terminating contracts, creating contracts—everywhere.
Everywhere you’d need a paper signature you can replace it with an
electronic signature,” he added.
With that infrastructure in place, the Estonian government began
testing Internet-based voting in local elections in 2005. Two years
later, it was expanded out to national elections. In the 2009 elections for the European Parliament, 15 percent of all votes cast were submitted online. That number grew to almost 25 percent for the 2011 domestic parliamentary elections.
As a security precaution, voters can submit their ballot as many
times as they like during the e-voting window open during the week
before election day.
“I-voting is possible only during seven days of advance
polls—from the tenth day until the fourth day prior to Election Day,”
the Estonian National Electoral Committee states on its website.
“This is necessary in order to guarantee that in the end only one vote
is counted for each voter. To ensure that the voter is expressing their
true will, they are allowed to change their electronic vote by voting
again electronically during advance polls or by voting at the polling
station during advance polls.”
Domestically, courts have upheld the use of Internet
voting. In 2011, the Estonian Supreme Court’s Constitutional Review
Chamber rejected
the petition of an Estonian student who alleged that the voting
software—which is not open-source—could be maliciously tampered with so
as not to count votes accurately.
Barbara Simons is a
computer scientist and former president of the Association of Computer
Machinery. She’s an outspoken activist against e-voting and told Ars
that because the Estonian government has never conducted post-election
auditing, it can’t be 100 percent sure it works as advertised.
“We don’t know how the Estonian system is working,” she said. “We do
know that the second largest party thinks that the voting was rigged in
2011. The reason they think it was rigged was that the ballot counts
online were different than the paper version. There are possible
explanations, but I couldn’t say that it was rigged—there’s no way that
anyone can prove anything. [The Estonian government] won’t let
independent security experts review it without signing a nondisclosure
agreement.”
Simons points out a common refrain by many people who are used to
Internet banking—that is, if we can bank online, why can’t we vote
online?
In short, it’s mostly because of responsibility and attribution. With
banking, you want to know—and have an extensive record—of what actions
were taken when, and you associate them with a certain person. Voting,
however, requires secrecy, and separation from a person and a specific
identity. Furthermore, with banking, there is insurance and other
precautions put into place to reassure customers against fraud.
“I do online banking because I know the bank will cover it,” she says. “You can’t do voting online—nobody can cover it.”
Or, as two UK-based computer scientists put it in a recent op-ed:
“This is like running your bank account without getting statements or
receipts, and trusting the bank to keep track of your balance
accurately.”
Crypto-voting abounds
Enlarge/ Scytl, a Spanish e-voting startup, has made inroads around the world.
Despite these different approaches, there’s one company that has been
getting a lot of attention, a Spanish company with a rather unique
name: Scytl.
The company was founded by a Barcelona-based computer science
professor, and partially funded initially by Spain’s Ministry of Science
and Technology. It’s now making significant inroads with various government agencies
around the world, including Norway, Mexico, India, Spain, and many
others. The company offers not only on-site DRE-style e-voting, but also
(most controversially) Internet-based voting. In fact, during the first
week of September, West Virginia
said it would provide “electronic ballot delivery” to overseas and
military voters in the state for the November 2012 election, joining
other jurisdictions in states of Alabama, Arkansas, Mississippi, New
York, and Dallas County, Texas.
It’s important to note that for the American market, Scytl does not
offer true, Estonia-style online voting. Rather, it provides a way for
the ballots to be securely sent to the individual.
“The ballot comes back to the local election jurisdiction and is
tabulated in the same way in the local jurisdiction,” explained Michelle
Shafer, a company spokesperson.
The company claims that for the locations where Internet-based voting
is offered, its systems are true end-to-end encrypted solutions. This,
for example, is currently being tested in local elections in Norway and
is scheduled for a nationwide deployment across the country in 2017.
But the company declines to reveal exactly how its setup works on its website.
“Votes are encrypted in the voters’ voting device before they are
cast,” the company’s FAQ states. “Only the Electoral Board can decrypt
the votes by reconstructing the private key. The decryption of the votes
is carried out in an isolated and physically secured computer by
applying a mixing technique that breaks the correlation between the
voters’ identity and the clear-text votes in order to guarantee voters’
privacy.”
In a set of slides dated 2011 that were presented at a cryptography
conference in Spain, the company alludes to the specific techniques that
it is using. The slides refer to various advanced cryptographic
techniques, including homomorphic tallying, which allows for encrypted values to be added, then have the end result decrypted without revealing each individual value.
Scytl’s setup appears to be similar to other cryptographic voting systems pioneered by Ron Rivest,Josh Benaloah, Olivier Pereira, and others with backgrounds in related research and e-voting systems.
“That slide set reads like a bunch of existing crypto voting
techniques thrown together with a Scytl logo on it,” e-mailed Ben Adida,
a cryptographer and co-creator of Helios. That’s another similar crypto-voting system that was tested in a Belgian university election in 2009.
“It’s not clear to me at all that this described technology is
actually used in their system, since from the little I’ve seen of folks
using Scytl, none of this end-to-end verifiability is visible.”
The company does say on its site, however, that “transparency is an integral part of security.”
It explains that election authorities and independent auditors
designated by those authorities are given access to the source code.
Authorities can verify this is digitally signed to make sure that the
same software that was audited is the same one that is actually used
during an election. So why isn’t the source code given to the public to
vet?
“[Voters] don’t have the ability to review the source code of their
[online] banking either,” Shafer, the company spokesperson, added.
The slow march of democracy
Despite much of the hoopla (and hundreds of millions of dollars
spent) surrounding e-voting over the last decade, there seems to be a
considerable amount of evidence against putting too much faith in a
system that can’t be verified. With the exceptions of Estonia (which
seems to have put domestic concerns to rest) and the Australian Capital
Territory (which goes the open-source route), there remain significant
concerns with the expansion of electronic voting systems worldwide.
In Australia, like the US, there’s also the large problem of a
mish-mash of federal and state voting laws. Not to mention, Australia is
a large territory that makes deploying computers expensive and, at
least for now, seemingly unfeasible. Here in the US, we would certainly
do better with a single, unified voting standard that would take power
away from state authorities to have differing voting standards—remember Bush v. Gore?
In short: e-voting is a tall order. It’s difficult to make such
systems verifiable (whether through open-source code, an auditable paper
trail, and/or cryptography), keep them inexpensive, and maintain the
legal backing of the local jurisdiction to support them. This may be why
some voting activists are pushing for “risk-limiting audits.”
These don’t even attempt to get involved with the actual procedures in
voting, but rather just making sure the votes were counted properly
using whatever system is on hand.
It’s a laudable goal to expand democracy as much as possible. Making
voting easier, particularly for those who speak different languages or
who are blind, deaf, or have other handicaps is certainly admirable.
However, without overcoming the multitude of problems that exist in
e-voting systems, it’s hard to see how they can move forward in a
trustworthy way.
http://www.bushstole04.com/hackingelections/Summary.htm The Truth will prevail,
but only if we demand it from Congress!
COMPUTER FRAUD SUMMARY
Condensed Version
How George Bush used computer fraud
to steal the election
1.No Paper Trail
The
Republicans passed the Voting Act in 2002 authorizing the use of
electronic voting machines with no requirement that they produce a paper
receipt (a “paper trail”), which would allow an ironclad, independent
assessment of whether the DATA IN THE voting machines accurately
reflected the votes cast.
The
Bush administration then insured that the majority of these electronic
voting machines were made by Diebold and ES&S. The President of one
of these companies and the VP of the other are brothers. Both are
staunch Republicans and Diebold contributed hundreds of thousands of
dollars to Republican campaigns. The CEO of Diebold was Chairman of the
Bush Reelection Campaign in Ohio , and promised to deliver the state of Ohio to George Bush in the 2004 election.
3. No Recounts Possible
Without the capability of generating a “paper trail”, there is no way of having a recount of the votes as required by law.
4. Diebold Voting Machines Can Be Hacked.
Dr. Avi Rubin (Professor of Computer Science, John Hopkins University )
evaluated Diebold’s source code, which runs their e-voting machines.
Diebold voting machines use “Digital Encryption Standard”, whose code
was broken in 1997 and is NO LONGER USED by anyone seriously interested
in insuring that a computer is secure from tampering and hacking.
Moreover, the KEY was IN the source code, such that all Diebold machines
respond to the same key.Unlock one, and you have then ALL unlocked.
5. According to an analysis of the 2004 Presidential election by Dr. Steven Freeman of the University of Pennsylvania
“…In
ten of eleven consensus battleground states, the tallied margin
differed from the predicted (exit poll) margin, and in every one, the
shift favored Bush.” (See: “The Unexplained Exit Poll Discrepancy”
in “Scholarly Analyses” at shadowbox.i8.com/stolen.htm). The discrepancy
favored Bush in Ohio (6.7%), Pennsylvania (6.5%) and Florida (4.9%), and, according to Dr. Freeman, the odds of this being due to random errors are 250 million-to-one.
6.No Government Oversight of Voting Machine Industry
Interestingly, no one in the U.S. federal government seems to be paying attention . . . as usual. There is no federal agency that has regulatory authority or oversight of the voting machine industry—not the Federal Election Commission (FEC), not the Department of Justice (DOJ), and
not the Department of Homeland Security (DHS). The FEC doesn’t even
have a complete list of all the companies that count votes in U.S. elections.
Once again we are witness to an “eyes closed, hands off” approach to protecting America . The 2004 election rests in the private hands of the Urosevich brothers, who are financed by the far-out right wing and top donors to the Republican Party. The Democrats are either sitting ducks or co-conspirators. I don’t know which.
7. None or Criminally Negligent Government Oversight of Voting Machines
Your
local elections officials trusted a group called NASED – the National
Association of State Election Directors — to certify that your voting
system is safe. This trust was breached. NASED certified the
systems based on the recommendation of an”Independent Testing Authority”
(ITA). What no one told local officials was that the ITA did not test
for security (and NASED didn’t seem to mind). The most important test on
the ITA report is called the “penetration analysis.” This test is
supposed to tell us whether anyone can break into the system to tamper
with the votes. “Not applicable,” wrote Shawn Southworth, of Ciber Labs,
the ITA that tested the Diebold GEMS central tabulator software. “Did not test.”
8. Criminal Records of Diebold’s Senior Executives
Check this out - No less than 5 of Diebold’s developers areconvicted felons, including
Senior Vice President Jeff Dean, and topping the list are his
twenty-three counts of felony Theft in theFirst
Degree. To sum up, he was convicted of 23 felony counts of theft by -
get this - planting back doors in his software and using a “high degree
of sophistication” to evade detection. Do you trust computer systems
designed by this man? Is trust important in electronic voting systems?
9. How Easy It Is to Change the Vote
On the other hand, the Central Vote Tabulation systems are a veryinviting target – by simply compromising one
Windows desktop, you could potentially influence tens or hundreds of
thousands of votes, with only one attack to execute and only one attack
to erase your tracks after. This makes for an extremely attractive
target, particularly when one realizes that by compromising these
machines you can affect the votes that people cast not only by the new
touch screen systems, but also voters using traditional methods, such as
optical scanning systems since the tallies from all of these systems
are brought together for Centralized Tabulation.
10. Why Votes Do Not Match Exit Poll
There are numerous examples in Florida and Ohio where the votes
do not match the exit polls but only in those precincts where
electronic voting machines with no paper trail were being used. All
of these discrepancies are in favor of George Bush by five to 15%
despite many of the precincts having a strong Democratic majority.
In those precincts where there was a machine with a “paper trail”,
the exit polls matched almost exactly the actual vote.
11. Conclusion
The above are some of the lines that connect the dots of the Bush Conspiracy to steal
this election. As Fox News’ “fair and balanced” Bill O’Reilly says repeatedly “we report,
It could be one of the most disturbing e-voting machine hacks to date.
Voting
machines used by as many as a quarter of American voters heading to the
polls in 2012 can be hacked with just $10.50 in parts and an 8th grade
science education, according to computer science and security experts at
the Vulnerability Assessment Team at Argonne National Laboratory
in Illinois. The experts say the newly developed hack could change
voting results while leaving absolutely no trace of the manipulation
behind.
“We believe these man-in-the-middle attacks are
potentially possible on a wide variety of electronic voting machines,”
said Roger Johnston, leader of the assessment team “We think we can do
similar things on pretty much every electronic voting machine.”
The
Argonne Lab, run by the Department of Energy, has the mission of
conducting scientific research to meet national needs. The Diebold
Accuvote voting system used in the study was loaned to the lab’s
scientists by VelvetRevolution.us, of which the Brad Blog is a co-founder. Velvet Revolution received the machine from a former Diebold contractor
Previous
lab demonstrations of e-voting system hacks, such as Princeton’s
demonstration of a viral cyber attack on a Diebold touch-screen system —
as I wrote for Salon back in 2006
— relied on cyber attacks to change the results of elections. Such
attacks, according to the team at Argonne, require more coding skills
and knowledge of the voting system software than is needed for the
attack on the Diebold system.
Indeed, the Argonne team’s attack
required no modification, reprogramming, or even knowledge, of the
voting machine’s proprietary source code. It was carried out by
inserting a piece of inexpensive “alien electronics” into the machine.
The
Argonne team’s demonstration of the attack on a Diebold Accuvote
machine is seen in a short new video shared exclusively with the Brad
Blog [posted below]. The team successfully demonstrated a similar attack
on a touch-screen system made by Sequoia Voting Systems in 2009.
“This is a national security issue,” says Johnston. “It should really be handled by the Department of Homeland Security.”
The
use of touch-screen Direct Recording Electronic (DRE) voting systems of
the type Argonne demonstrated to be vulnerable to manipulation has
declined in recent years due to security concerns, and the high cost of
programming and maintenance. Nonetheless, the same type of DRE systems,
or ones very similar, will once again be used by a significant part of
the electorate on Election Day in 2012. According to Sean Flaherty, a
policy analyst for VerifiedVoting.org,
a nonpartisan e-voting watchdog group, “About one-third of registered
voters live where the only way to vote on Election Day is to use a DRE.”
Almost
all voters in states like Georgia, Maryland, Utah and Nevada, and the
majority of voters in New Jersey, Pennsylvania, Indiana and Texas, will
vote on DREs on Election Day in 2012, says Flaherty. Voters in major
municipalities such as Houston, Atlanta, Chicago and Pittsburgh will
also line up in next year’s election to use DREs of the type hacked by
the Argonne National Lab.
Voting machine companies and election
officials have long sought to protect source code and the memory cards
that store ballot programming and election results for each machine as a
way to guard against potential outside manipulation of election
results. But critics like California Secretary of State Debra Bowen have
pointed out that attempts at “security by obscurity” largely ignore the
most immediate threat, which comes from election insiders who have
regular access to the e-voting systems, as well as those who may gain
physical access to machines that were not designed with security
safeguards in mind.
“This is a fundamentally very powerful attack
and we believe that voting officials should become aware of this and
stop focusing strictly on cyber [attacks],” says Vulnerability
Assessment Team member John Warner. “There’s a very large physical
protection component of the voting machine that needs to be addressed.”
The
team’s video demonstrates how inserting the inexpensive electronic
device into the voting machine can offer a “bad guy” virtually complete
control over the machine. A cheap remote control unit can enable access
to the voting machine from up to half a mile away.
“The
cost of the attack that you’re going to see was $10.50 in retail
quantities,” explains Warner in the video. “If you want to use the RF
[radio frequency] remote control to stop and start the attacks, that’s
another $15. So the total cost would be $26.”
The video shows
three different types of attack, each demonstrating how the intrusion
developed by the team allows them to take complete control of the
Diebold touch-screen voting machine. They were able to demonstrate a
similar attack on a DRE system made by Sequoia Voting Systems as well.
In
what Warner describes as “probably the most relevant attack for vote
tampering,” the intruder would allow the voter to make his or her
selections. But when the voter actually attempts to push the Vote Now
button, which records the voter’s final selections to the system’s
memory card, he says, “we will simply intercept that attempt … change a
few of the votes,” and the changed votes would then be registered in
the machine.
“In order to do this,” Warner explains, “we blank the
screen temporarily so that the voter doesn’t see that there’s some
revoting going on prior to the final registration of the votes.”
This type of attack is particularly troubling because the manipulation would occur after
the voter has approved as “correct” the on-screen summaries of his or
her intended selections. Team leader Johnson says that while such an
attack could be mounted on Election Day, there would be “a high
probability of being detected.” But he explained that the machines could
also be tampered with during so-called voting machine “sleepovers” when
e-voting systems are kept by poll workers at their houses, often days and weeks prior to the election or at other times when the systems are unguarded.
“The
more realistic way to insert these alien electronics is to do it while
the voting machines are waiting in the polling place a week or two prior
to the election,” Johnston said. “Often the polling places are in
elementary schools or a church basement or some place that doesn’t
really have a great deal of security. Or the voting machines can be
tampered while they’re in transit to the polling place. Or while they’re
in storage in the warehouse between elections,” says Johnston. He notes
that the Argonne team had no owner’s manual or circuit diagrams for
either the Diebold or Sequoia voting systems they were able to access in
these attacks.
The team members are critical of election
security procedures, which rarely, if ever, include physical inspection
of the machines, especially their internal electronics. Even if such
inspections were carried out, however, the Argonne scientists say the
type of attack they’ve developed leaves behind no physical or
programming evidence, if properly executed.
“The really nice thing
about this attack, the man-in-the-middle, is that there’s no soldering
or destruction of the circuit board of any kind,” Warner says. “You can
remove this attack and leave no forensic evidence that we’ve been
there.”
Gaining access to the inside of the Diebold touch-screen is as simple as picking the rudimentary lock, or using a standard hotel minibar key, as all of the machines use the same easily copied key, available at most office supply stores.
“I
think our main message is, let’s not get overly transfixed on the
cyber,” team leader Johnston says. Since he believes they “can do
similar things on pretty much every electronic voting machine,” he
recommends a number of improvements for future e-voting systems.
“The
machines themselves need to be designed better, with the idea that
people may be trying to get into them,” he says. ” If you’re just
thinking about the fact that someone can try to get in, you can design
the seals better, for example.”
“Don’t do things like use a
standard blank key for every machine,” he warns. “Spend an extra four
bucks and get a better lock. You don’t have to have state of the art
security, but you can do some things where it takes at least a little
bit of skill to get in.”
————
The video demonstration
and explanation of the Diebold “Man-in-the-Middle” attack, as developed
by Argonne National Lab’s Vulnerability Assessment Team, follows below.
Their related attack on a Sequoia voting system can be viewed here.
* * *
Investigative journalist and broadcaster Brad Friedman is the creator and publisher of The BRAD Blog.
He has contributed to Mother Jones, The Guardian, Truthout, Huffington
Post, The Trial Lawyer magazine and Editor & Publisher.
More Brad Friedman.
Sequouia, a company that makes many of the electronic voting machines
used in the US and elsewhere, has inadvertently leaked much of the
secret source-code that powers its systems. The first cut at analysis
shows what looks like illegal election-rigging code (”code that appears
to control or at least influence the logical flow of the election”) in
the source.
Sequoia blew it on a public records response. We (basically EDA) have
election databases from Riverside County that Sequoia insisted on
“redacting” first, for which we paid cold cash. They appear instead to
have just vandalized the data as valid databases by stripping the MS-SQL
header data off, assuming that would stop us cold.
They were wrong.
The Linux “strings” command was able to peel it apart. Nedit was able
to digest 800meg text files. What was revealed was thousands of lines
of MS-SQL source code that appears to control or at least influence the
logical flow of the election, in violation of a bunch of clauses in the
FEC voting system rulebook banning interpreted code, machine modified
code and mandating hash checks of voting system code.
Hackable Irish E-Voting Machines That Cost 54 Million Euros Sold For Scrap: 9 Euros A Piece
from the buy-high,-sell-low dept
For
years, we’ve been pointing out the massive problems of e-voting, and
governments’ general blindness to the security risks. Of course, beyond
the basic fear of fraud, there should have also been concerns about
wasting taxpayer money. Apparently those concerns didn’t amount to much
in Ireland. As Slashdot
highlights, Ireland spent €54 million on 7,500 e-voting machines.
However, after realizing that there was no way to secure them from being
hacked, the government has sold them off for scrap for a grand total of €70,000, or approximately €9 per machine. On the bright side, at least they weren’t completely worthless…
CA Releases Source Code Review of Voting Machines — New Security Flaws Revealed; Old Ones Were Never Fixed
A team of computer scientists tasked with examining the source code of
voting machines used in California (and elsewhere across the country)
finally released their much-anticipated report on Thursday and it
contains significant information that could lead the secretary of state
to decertify the machines on Friday (the last day by which Secretary of
State Debra Bowen can make decisions that affect voting machines that
will be used in 2008).
The team, led by UC Berkeley computer scientist David Wagner,
conducted the most thorough security examination of e-voting machines
that has been done to date and examined both touch-screen and
optical-scan systems (a separate Red Team conducted hacking tests on the
machines and released their report last week).
Wagner’s source code team found that the Diebold system still had
many of the most serious security flaws that computer scientists had
uncovered in the system years ago, despite Diebold’s claims that
problems had been fixed. These include vulnerabilities that would allow
an attacker to install malicious software to record votes incorrectly or
miscount them or that would allow an attacker with access to only one
machine and its memory card to launch a vote-stealing virus that could
spread to every machine in a county.
They also found that the Diebold system lacked administrative
safeguards to prevent county election workers from escalating their
privileges on the election management software that counts the votes.
Essentially, the researchers found that the Diebold software was so
“fragile” that it would require an entire re-engineering of the system
to make it secure. From the Diebold report (PDF):
Since many of the vulnerabilities in the Diebold system
result from deep architectural flaws, fixing individual defects
piecemeal without addressing their underlying causes is unlikely to
render the system secure. Systems that are architecturally unsound tend
to exhibit “weakness-
in-depth” — even as known flaws in them are fixed, new ones tend to be
discovered. In this sense, the Diebold software is fragile.
Here’s just a sample of what the researchers found in the Diebold system:
Data on the memory cards for the optical-scan machines is unauthenticated
The connection between the voting machines and the server that contains the vote-counting software is unauthenticated
The memory card checksums do not adequately detect malicious tampering
The audit log does not adequately detect malicious tampering
The memory card “signature” does not adequately detect malicious tampering
Buffer overflows in unchecked string operations allow arbitrary code execution
Integer overflows in the vote counters are unchecked
Votes can be swapped or neutralized by modifying the defined candidate voting coordinates stored on the memory card
Multiple vulnerabilities in the AccuBasic interpreter allow arbitrary code execution
A malicious AccuBasic script can be used to hide attacks against the
optical-scan machine and defeat the integrity of zero and summary tapes
printed on the optical-scan machine
The touch-screen machine automatically installs bootloader and operating
system updates from the memory card without verifying the authenticity
of the updates
The touch-screen machine automatically installs application updates from
the memory card without verifying the authenticity of the updates
Multiple buffer overflows in .ins file handling allow arbitrary code execution on startup
The list goes on. The researchers also describe an interesting
scenario for hacking the voter-verified paper audit trail that gets
printed out from touch-screen machines (see p. 15 of the report).
The researchers found that although some vulnerabilities could be
mitigated by making changes to election procedures, poll workers and
election officials likely wouldn’t be able to implement them adequately
(see this story
on last year’s primary in Cuyahoga County, Ohio, to see why relying on
poll workers and election officials to make voting systems secure can be
problematic.)
Two other systems (Sequoia and Hart InterCivic) were also examined,
with similar results. Regarding the Sequoia system, the researchers
write that “virtually every important software security mechanism is
vulnerable to circumvention.” You can see the Sequoia report here and the Hart InterCivic report here.
Democracy becomes stronger through fair, transparent
elections and legitimate results recognized by all. The will of the
citizens is the only factor that should determine the outcome of an
election. To make this premise a reality, Smartmatic offers a turnkey
solution with technology of the latest generation. The company’s
experience is its best letter of presentation.
Proven by the most rigorous tests and fully
complying with the highest quality standards, Smartmatic’s electoral
technology includes:
-Multiple audits at every stage, including audits of the source code
-A printed receipt of the vote
-Secure transmission (direct or consolidated)
-Redundant storage
-Advanced data recovery mechanisms
-The latest standards in digital security
-100% accuracy
Proven Benefits
1. Security:Multiple security mechanisms that
come from the novel combination of internationally recognized
algorithms based on accepted standards, which constitute a totally
bulletproof architecture.
2. Agility: With the Smartmatic voting
machines, the voter casts his vote quickly and results are obtained just
minutes after the election day is over, guaranteeing zero numerical
inconsistencies or null votes caused by the technology. It is possible
to produce partial results bulletins and to post them automatically on
the Internet.
3. Auditability: One of the key advantages of Smartmatic’s technology is allowing for multiple audits before, during and after the event.
4. Veracity: For every vote that is cast a
written receipt is printed that allows the voter to ratify his choice
before casting it into the ballot box, also permitting later audits.
Smartmatic was the first company in the world to incorporate this
function in a national election.
5. Economy: Every well-designed automated
voting system ought to be capable of reducing election costs. The
printing and transfer of ballots, precinct counts and printed ballots
(involving up to thousands tons of paper) are eliminated.
6. Flexibility: Smartmatic takes into account
that every jurisdiction has its own rules and laws for the tallying of
votes, and the company’s technology can be configured independently for
different elections under different methodologies, such as: D’Hondt,
relative majority, simple majority, etc.
7. Accessibility: Through special devices and
accessories, Smartmatic’s technology makes voting easier for voters
having disabilities and guarantees the equality and independence of all
voters.
8. Versatility: The solution allows the incorporation of voter and civil registry identification systems, on the same Smartmatic platform.
9. Autonomy: Smartmatic contemplates, should
the electoral authority consider it necessary, the transfer of electoral
technology and the sale of perpetual licenses. This transfer allows the
autonomy of the electoral organism in the mid- and long term.
Technology strengthens the electoral process and automated elections will become the natural way to exercise democracy.
VOICE OF SARVAJAN
Next-Generation Voting Technology solution may also be a mobile system where it could be taken door to door along with representatives of various candidates contesting the election. This will save large number of polling booths required in large democracies which may not require and ID card and as people are happy that electricity, water bills etc are delivered door to door. Same system may be for Electronic Voting Machines as well.
I think that all-paper vote is still the most reliable and safe
procedure. Even the paper+scanning machine is dubiously useful. It is
more costly than simple paper, and if you want to check that the machine
counted right you still have to review the ballots by hand (with all
the problems that this might create when the ballot were originally
designed for being machine-readable, witness Florida 2000). That some
voters are illiterate does not say anything in favour of e-voting, on
the one hand they still have to be able to read on the screen, on the
other hand there is no need at all to have a system that requires people
writing full names of parties and candidates. Pre-printed paper ballots
where the voter only have to mark an X are the way to go. Much simpler
and much safer than e-voting, and just as illiterate friendly as it can
be.
Most DRE (direct recording electronic) voting machines are touch
screen (the machine records the voter’s selections when the voter
presses “buttons” on the machine’s screen) or Selection Wheel (the
machine utilizes a wheel similar to an iPod to allow voters to make
selections). Some machines, including touch screen and Selection Wheel,
require voters to insert an access card to initiate the voting process,
while others require an electronic ballot or access code.
Below is a step-by-step guide to using a popular model of
electronic voting machine from each of the top four manufacturers as
well as links to instruction manuals for each machine. Instructions for
the use of optional features such as a voter verified paper audit trail
have been included when applicable, although particular features may not
be used in every polling location.
The
Accuvote TS is a touchscreen DRE (direct recording electronic) voting
machine with VVPAT (voter-verified paper audit trail) capability. In the
2012 elections, the Accuvote TS was used statewide in four states (AL,
GA, MD, and UT) and in some jurisdictions in 18 states (AZ, CA, CO, FL,
IL, IN, KS, KY, MS, MO, OH, PA, TN, TX, VA, WA, WI, and WY).
1. Insert Card
Insert the voter access card into the slot to the right of
the screen. The card should be face up with the arrow pointing left and
should be pushed firmly into the slot until it clicks.
2. Read Instructions Screen
Before you begin the voting process, you can magnify or change
the contrast of the ballot to help increase readability. To begin
voting, touch the “Next” button on the screen. You will use the “Next”
button to see each ballot page until you have reached the end of the
ballot.
3a. Select Candidates or Issues OR Select Write-In if Desired
Touch the box on the screen next to your choice. An “X” will
appear, designating your selection. To change or cancel your selection,
touch the box again and make another selection. If there are write-in
candidates for whom you wish to vote, select “Write-In” and a keyboard
will appear on the screen.
3b. Select Write-In Candidate
Separately type the name of each person you want to write-in,
then select “Record Write-In.” The normal voting screen will return and
the name you entered will appear as the choice for that particular race.
touch “Back” to review previous pages.
4. Review Your Ballot
On the Summary Page review your choices. Items in red are
races that were left fully blank or not fully voted. If you want to vote
for a race that was left blank or not fully voted, or change your vote
for any race, just touch that race on the screen and you will be taken
back to the proper page to make or change your selection.
5. Print Ballot for Verification
If the AccuVote is fitted with a voter-verified paper audit
trail, touch “Print Ballot” and you will see an enclosed printed copy of
your choices to the right of the machine. After reviewing the ballot
printout, you can either cast or reject your ballot.
6. Cast the Ballot
Touch “Cast Ballot” when you are ready to record your vote.
Once your ballot has been cast, the printer will scroll to hide your
selections.
7. Finish: Remove Card
You have completed the electronic touch screen voting process.
Remove your voter access card and return it to a poll worker.
II. Election Systems and Software (ES&S) iVotronic
The
ES&S iVotronic is a DRE machine with a touch screen interface and
VVPAT capability. In the 2012 elections, the iVotronic was used
statewide in SC and in some districts in 17 states and DC (AR, CO, FL,
IN, KS, KY, MO, MS, NC, NJ, OH, PA, TN, TX, VA, WV, and WI).
1. Activate Ballot
You or a pollworker will activate your electronic ballot by
inserting it into the appropriate slot. Next, touch language of choice
with your finger.
2. Select Candidate
To select your candidate, touch the box next to the name. To
de-select, touch the box again. the iVotronic will not allow you to vote
for more people than may be elected to any one office.
3. Review Ballot
After completing last ballot page, touch “review” and
carefully review the selection review screen. To change or make a new
choice, touch the box next to candidate or office name, and then touch
box next to new selection.
4.
When finished, press the flashing red “vote” button to cast your ballot.
“Thank You For Voting” screen means you have properly cast your ballot.
The
eSlate voting machine is a DRE machine with a select wheel, push button
interface, and VVPAT capability. In the 2012 elections, the Hart eSlate
was used statewide in Hawaii and in some jurisdictions in 11 states
(CA, CO, IL, IN, KY, OH, PA, TN, TX, and WA).
1. How the eSlate Works
The eSlate is not a touch screen voting device. Voters
navigate through the ballot with the SELECT wheel and make their choices
by pressing the ENTER button.
2. Getting Started
Using the SELECT wheel, the voter selects a language. Next,
the voter enters the randomly generated four-digit access code they
receive at check-in at the polling place. The code tells the system
which ballot to produce for the voter’s precinct. The access code does
not identify the voter in any way and can not be linked to the voter.
3. Making Ballot Choices
The ballot then appears on the color screen and the voter
uses the SELECT wheel to move a blue highlight bar through the ballot.
Once the voter moves the highlight bar onto their desired choice, they
simply press the large button marked ENTER and the selection is marked.
The box beside that choice is marked in red and the voter’s selection
becomes bold while all of the other choices fade into the background so
the voter has a strong visual signal of their vote.
4. Reviewing the Ballot Choices
After the voter has voted in the last contest on the ballot, a
Ballot Summary screen will appear listing all the choices made and lets
the voter know if they have missed voting in any race. If the voter
makes a mistake or changes their mind they can make corrections from the
Ballot Summary screen.
5. Final Cast Ballot
After reviewing and confirming the Ballot Summary screen, the
voter can press the CAST BALLOT to finish voting. The screen informs
the voter that they cannot go back after CAST BALLOT has been pressed.
Voters will know they have finished voting when they see the waving
American flag or hear “Your vote has been recorded” on the audio
headset.
The
Sequoia AVC Edge is a DRE touch screen machine with multilingual and
VVPAT capability. In the 2012 election, the AVC Edge was used statewide
in Nevada and in some jurisdictions in 11 states (AZ, CA, CO, FL, IL,
MS, NJ, PA, VA, WA, and WI).
1. Activate Your Ballot
A poll worker will give you a single-use “Voter Card.” Insert
the card into the yellow slot on the Sequoia voting machine to activate
your ballot. The card will remain in the machine until you have
completed voting.
2. Vote
When the list of choices appears on the screen, simply touch
the box containing your preference. To change your selection, touch the
box again. Touch the “Next” or “Back” arrows at the bottom of the screen
to turn pages in your ballot.
3. Verify and Print
After marking your ballot, a review screen allows you to see
all of your selections. To make a change, touch the box you would like
to revise and you will be returned to the corresponding page of the
ballot. If the machine is fitted with a voter-verified paper audit
trail, you will be asked to print and review a paper record of your
ballot. The paper record will appear in the window on the left of the
screen.
4. Cast Ballot
After verifying the paper record, you may either touch the
“Make Changes” or “Ballot” button on the screen. If you choose to make
changes, a new paper record incorporating your revisions will be
printed. When you select “Cast Ballot,” the printer will indicate the
paper record was accepted by the voter. The paper and electronic record
will remain securely stored inside the machine.
Presided by Venerable Kassapa Mahathera Vice-President, Naha Bodhi Society, Bangalore (Transportation will be arranged from Maha Bodhi Society, Gandhinagar, Departure exactly at 8 AM. Return reaching Maha Bodhi Society at 5 pm. Please inform Mr.Athgalo Tel:08892029628 if you need transportation on or before 22-3-2013
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Pl
Appeal to CEC vs.sampath@eci.gov.in & feedbackceokar@gmail.com to freeze the NATIONAL FLOWER LOTUS symbol of BJP which is ruling Karnataka and HAND Symbol of Congress ruling our Country which is sacred religious sacred palms of astrologers and Islam for LEVEL PLAYING GROUND.
Please watch:
https://www.youtube.com/watch?v=4TvyppviE74 for
Discourse on Conversion of Emperor Ashoka to Buddhism by Ven. Ananda Bhante
PROGRAMS
24th March 2013 SUNDAY 9:00 AM
Venue: Mahabodhi Dhammaduta Vihara, Narasipura Village, Dasanapura Hobli, Bangalore-North
9:00AM - Inauguration and Consecration of the Mahabodhi Dhammaduta Vihara Meditation Hall and monks rooms
Blessings by Ven.Acharya Buddharakkhita
Consecration and Paritta Recitation by the Venerable Monks from India and Abroad led by
Venerable Kiribathagoda Gnanananda Thero Founder, Mahamevnawa Monastery, Sri Lanka
Mahamevnawa Buddhist Monastery
Motto
The world that Buddha saw
Formation
14 August 1999
Type
Organization of Buddhist monasteries
Purpose/focus
Spiritual Development
Headquarters
Polgahawela, Sri Lanka
Location
Sri Lanka (35 branches); Toronto, CA; New Jersey, USA; Sydney, AU; London, UK; Offenbach, DE (List of Mahamevnawa Branches)
Mahamevnawa (pron.
“Mahaa-maeu-nava” is Sinhalese for the Pali word “Mahamegha” which lit.
means “great cleansing rain shower” and was the name of the royal park in ancient Sri Lanka where the first Buddhist monk
upon arrival on the island of Sri Lanka delivered a discourse of the
Buddha by reciting from memory and thus instructing the listeners in the
teaching of the Buddha) Buddhist Monastery is an
organization of Buddhist monasteries, of Sri Lankan origin established
to benefit the spiritual development of human beings using the teachings
of the Gautama Buddha. Its main monastery is in Polgahawela, Sri Lanka,
and Sri Lanka is home to 35 branches of the organization. Overseas
branches are in Canada, USA, Australia, UK and Germany.
The founder and the chief Buddhist monk in charge of these
monasteries is Venerable Kiribathgoda Gnanananda Thero, who is engaged
in spreading Buddhism to both local and international communities, and
in highlighting the aim of Buddhism: putting and end to Dukkha
(suffering) or attaining Nibbana. Mahamevnawa is a reform movement and
follows one simple yet profound ideal: to learn from the Buddha directly
and put his very instructions into practice – a kind of Buddhist
renaissance with the intention to discover the roots of Early Buddhism
and to re-apply their timeless principles.
Practicing Dhamma
Mahamevnawa
monasteries promote teaching, discussion and practice of Dhamma in
unaltered form, and that the first step towards cession of suffering is
getting to know Buddha’s teaching. Mahamevnawa also facilitates the
practice of meditation, one of the key tools for improving concentration
and wisdom, through cultivating mindfulness (sati) as a component of
the path to Nibbana. A key point that Mahmevnawa highlights is that
Dhamma not only says that life is suffering, but also shows a proven
path to cession of that suffering.
Spreading Dhamma through personal example.
Both lay people and monks associated with Mahamevnawa adhere to this
whenever possible. The way of preaching and teaching Dhamma adopted by
the monks at Mahamevnawa is what Buddha advocated and calls for a high
level of vinaya practice and application to investigating the Buddha’s
teachings through study and meditation.
Mahamevnawa Dhamma Publications
Mahamevnawa
makes available recorded sermons & Dhamma texts, based on original
teachings of Buddha, that reveal the truth in life and emphasize the
urge of cession of suffering. Most of these publications are in
Sinhalese, due to the initial Sri Lankan context, but English
translations are also available. Through the work of Ven. Kiribathgoda
Gnanananda, Mahamevnawa has been on the forefront of providing Sri
Lankans with modern accessible translations of the timeless word of the
Buddha.
This is the second Pagoda built in the Mahamevnawa Monasteries.
This Pagoda was built to commemorate the attainment of the Samma
Sambudda-hood of the Gautama Buddha. Because of the devotees’ well
involvement and the commitment in the project, its construction was
completed in a short time period of less than a year. The significance
of this Pagoda construction is that its interior (garbhaya) is open to
the devotees. They can go in and worship the large and beautiful Buddha
statue and the casket enshrined with the relics of the Gautama Buddha
(Dhatu Karaduwa) inside the Pagoda’s interior.
This is the first Pagoda that was built in the Mahamevnawa
Monasteries. This Pagoda has been built resembling the Swarnhamali Maha
Seya located in the Park Mahamevnawa in Anuradhapura in Sri Lanka. The
Pagoda built in the Mahamevnawa Mahaviharaya is beautified by breath
taking background with natural sceneries of the premises.
With the sole intention of serving the people of Toronto, its
founder Venerable Bhikkhu Kiribathgoda Gnānānanda, started the Toronto
chapter in 2006, making it the first overseas centre of the Mahamevnāwa
Buddhist Monastery Network.
The Mahamevnawa branch in California located in the Orange County
close to Los Angeles was begun on August 29th, 2010. It is an ideal
place for soothing one’s mind, especially in a society of complex life
styles. Sri Lankan people who live in California take the benefit of
having the monastery that spreads the true teachings of the Gautama
Buddha.
Mahamevnawa Monastery in India is situated in a beautiful land
near the River Neranjana, and the Vajirasana of the Buddhagaya where the
Gautama Buddha attained His Buddha-hood is within the visual path of
the monastery premises.
The Monastery located in Udaaparakka in Matara is like a divine
habitat and is a light to the entire south region of Sri Lanka. The
newly-ordained meritorious Bhikkus of the Mahamevnawa are trained and
disciplined on the Bhikku-hood according to the Order of the Gautama
Buddha based on this monastery. Here are some beautiful image of
Mahamevnawa Mahaviharaya.
Mahamevnawa Buddhist Monastery in Polgahawela in Sri Lanka is the
first as well as the main monastery among the rest of the Mahamevnawa
Buddhist Monasteries that have been established throughout the world.
This monastery was built about a beautiful and small mountain surrounded
by fascinating sceneries of the mother-nature. Large, greenish trees
that have grown as to touch the sky give a natural shade to the
monastery’s premises. Here are some images of the Monastery.
Presided by Venerable Kassapa Mahathera Vice-President, Naha Bodhi Society, Bangalore (Transportation will be arranged from Maha Bodhi Society, Gandhinagar, Departure exactly at 8 AM. Return reaching Maha Bodhi Society at 5 pm. Please inform Mr.Athgalo Tel:08892029628 if you need transportation on or before 22-3-2013
http://www.hdamm.de/buddha/mdtctr07.htm
A Guide To BUDDHIST MONASTERIES and MEDITATION CENTRES in THAILAND
BANGKOK
Thailand’s capital has many famous wats and some highly respected
teachers. Meditation practice can be difficult, however, due to crowded
conditions, noise, air pollution, and lack of English. The city may best
serve as a place for information before one heads out to the
countryside. Unless you’re a resident of Bangkok, there’s no reason to
stay here since wats and meditation centres in other parts of Thailand
can be reached in as little as an hour’s bus ride away; even most
distant provinces lie only an overnight bus or train ride away.
The World Fellowship of Buddhists (W.F.B.)
The W.F.B. works to bring Buddhists of the world closer together by
helping to exchange news and views of groups in different countries and
by promoting ways to bring greater peace and happiness to the world.
Since the W.F.B.’s founding in 1950, more than 100 organizations in 37
countries around the world have joined as regional centres. The
headquarters in Bangkok offers a free talk and meditation class in
English from 2 to 5:30 p.m. on the first Sunday of each month, provides
information on places to learn and practice meditation in Thailand, and
distributes some English and Thai books. The headquarters publishes a
quarterly journal, the “W.F.B. Review,” which has wide-ranging articles
on Buddhist topics. A library has many English books on Buddhism,
including some hard-to-find titles. The office is open Mon.-Fri. 9 a.m.-
4:30 p.m. at 33 Sukhumvit Rd. (between Soi 1 and Soi 3), Bangkok 10110;
tel. 251-1188, 251-1189, or 251-1190. WEBSITE: http://www.wfb-hq.org/
International Buddhist Meditation Centre (I.B.M.C.)
Vorasak and Helen Jandamit founded this organization in association
with high-ranking monks of Mahachulalongkorn Buddhist University to
provide information on Buddhism and Buddhist meditation for
English-speaking people. A “Buddhism and Philosophy Discussion Group”
meets on Saturdays from 7 to 9 p.m. in the Dharma Vicaya Hall; it’s led
in English by Miss Seonai (Sona) Gordon and is very popular.
Mahachulalongkorn Buddhist University conducts Budddhist study courses;
register at the Dhamma Vicaya Hall. Current information about places to
learn and practice meditation is available too. This is probably the
best source of information for finding out about good teachers in the
Bangkok area. The I.B.M.C. publishes and distributes books about
Buddhism, has a list of meditation centres, and puts out a newsletter.
Contact Vorasak and Helen c/o T.E.L.S., 26/9 Chompol Lane, Lardprao Lane
15, Bangkok 10900; tel. 511-0439 or 511-3549.
WAT MAHA THAT
MEANING OF NAME: ”Temple of the great element” (refers to a famous copper pagoda) ALSO SPELLED: Wat Mahadhatu ADDRESS: Tha-Phrachan, Bangkok 10200 DIRECTIONS: Located west of Sanam Luang
(parade grounds) and south of the National Museum and Thammasat
University. Main entrances are on the west side from Maharaj Road. Many
city buses pass by. TELEPHONE: (02) 222-6011 (Section 5) (02) 222-4981 (Section 5 secretary) (02) 222-2835 (Dhamma Vicaya Hall) MEDITATION SYSTEM: Vipassana using
techniques similar to those taught by Mahasi Sayadaw. Based on Four
Foundations of Mindfulness described in the Maha Satipatthana Sutta.
Concentration is developed on the rise and fall of the abdomen, then
awareness is directed to physical and mental sensations. TEACHING METHOD: Individual daily
interviews. Weekly lectures in Thai (usually on Sundays). Most
meditation instruction and practice takes place in Section 5. TEACHERS: Ajahn Maha Sawai Nanaviro (Thai; age 35) Ajahn Phramaha Boonchit (Nanasangvaro) (Thai; age 34). Other experienced monks and laypeople assist. Ajahn Phramaha Suphap Khemarangsi (Thai; age 45) is head of Section 5. LANGUAGE: Teachers and some assistants in
Section 5 can speak a little English, though instruction is normally
given in Thai. If no one speaks English when you visit, ask at the
Dhamma Vicaya Hall. DESCRIPTION: Large, busy temple of 50 rai
(20 acres). Founded in the 18th century, Wat Maha That serves as an
important center for Thai Buddhism. Many of the monks attend
Mahachulalongkorn Buddhist University here. Crowds of worshippers visit
the various viharns, shrines, chedis, and Buddha images on the grounds.
Monks in the Dhamma Vicaya Hall sometimes speak English and can answer
questions; scheduled talks are given here. Meditation takes place in
Section 5; you’re welcome to join in on the group sitting and walking
sessions. SIZE: Monks: 300-400 (one of the largest populations in Thailand during the Rains Retreat) (30-50 monks in Section 5) Novices: 50-70 (about 10 in Section 5) Nuns: 10-12 (about 8 in Section 5) Laypeople: about 500 (30-40 in Section 5) DAILY ROUTINE: In Section 5: 6:30 a.m.
breakfast; 7-11 a.m. morning chanting (about 30 min.) and sitting and
walking group meditation; 11:30 a.m. lunch; 1-4 p.m. sitting and walking
group meditation; 4 p.m. drinks; 6-8 or 9 p.m. evening chanting (about
one hour) and sitting and walking group meditation. FOOD: Good quality and variety. A simple
breakfast in early morning, then the main meal in late morning; drinks
are served in the afternoon. Meditators can also arrange for food,
including vegetarian, to be delivered from shops. ACCOMMODATIONS: Laypeople usually stay in
dormitories, separate for men and women; conditions tend to be crowded.
Monks, novices, and some laymen have individual rooms. Electricity and
running water. Bathing is from jars or showers; Asian-style toilets. WRITE IN ADVANCE?: Not necessary. ORDINATION: Possible as monk, novice, or
maechee. First ask chief of Section 5, who will inform the abbot. One
then has an interview with the abbot. Longer ordinations of 1-2 years or
more are preferred. OTHER INFORMATION: Laypeople follow 8
precepts and normally wear white clothing. Mahachulalongkorn Buddhist
University Bookstore, facing the street on the north side of the wat,
has some English books on Buddhism; other Buddhist bookstores are on the
same street.
WAT BOVORNIVES VIHARA
MEANING OF NAME: ”Temple of excellent abode” ALSO SPELLED: Wat Bovoranives, Wat Bovorn, Wat Bowonniwet, Wat Bowon. ADDRESS: 248 Phra Sumen Rd., Banglamphu, Bangkok 10200 DIRECTIONS: On Phra Sumen in Banglamphu district, 2 blocks north of the Democracy Monument. Many city buses pass through the area. TELEPHONE: (02) 280-0869 or 281-2831-3 MEDITATION SYSTEM: No formal teachings or
meditation instructions are currently offered. The teacher is very busy
with duties. This temple is mentioned because it’s an important center
for Thai Buddhism. Usually a few foreign monks are in residence who can
answer questions. TEACHERS: His Holiness Somdet Phra Nyansamvara, the SupremePatriarch (sangharaja) of Thailand (Thai; age 78). DESCRIPTION: Thirty-one rai (12.5 acres)
in an urban setting with some trees and a few open spaces. Small canals
criss-cross the grounds. Some of the buildings have notable Thai or
European architecture. The Great Chedi, glittering with gold-colored
tiles, towers more than 50 meters; relics of the Buddha lie inside
within a small metal chedi. If you’re here on a Sunday afternoon, you
can visit the Dhamma Museum in the tall building near the street;
exhibits include Buddha images, temple paraphernalia, skeletons and
other meditation objects, and “cremation books” (given out on cremation
occasions). Resident monks engage primarily in Dhamma studies; Mahamakut
Rajavidyalaya Buddhist University is on the east end of the grounds. SIZE: monks: 100-160 novices: 20-25 nuns: 0 laypeople: (just schoolboys and workmen) DAILY ROUTINE: Not generally available or recommended for meditators. ORDINATION: Foreigners occasionally ordain here but few stay;contact the secretary for details. OTHER INFORMATION: A small English
library is available at Gana Soong (International Section). Mahamakut
Bookstore, on Phra Sumen across from the wat, has many Buddhist books in
English; publishers represented include Buddhist Publication Society,
Pali Text Society, and Mahamakut Rajavidyalaya Press; closed Sunday. The
temple has had a long and glorious history. In 1836, King Rama III, in a
boat procession, invited Prince Bhikku Mongkut to become abbot of Wat
Bovornives Vihara. Prince Mongkut was a scholar of Pali Buddhism and the
first Asian king to speak English fluently. On the death of Prince
Mongkut’s half brother King Rama III, he left the Order to become king,
being known in the West as King Rama IV. In 1956, King Mongkut’s great
grandson, H.M. King Bhumibol Adulyadej, the present king of Thailand,
was ordained and resided at Wat Bovornives for a period. The royal
history continues with the ordination of Crown Prince Vajiralongkorn and
several of his children who, after ordination, resided here. WEBSITE:http://www.watbowon.org/
WAT PAK NAM
MEANING OF NAME: ”Monastery at the mouth of the river” ADDRESS: Therdthai Rd., Amper Phasicharoen, Bangkok 10160 DIRECTIONS: Located west across the Chao
Phraya River in Thonburi, part of metropolitan Bangkok. Easily reached
by city buses #4, 9, or 103. If you don’t mind some spray (the water
isn’t too clean), you can take a long-tailed boat to the wat from
Rajinee (Rachini) and Saphan Phut jetties north of the Memorial Bridge
on the east side of the Chao Phraya. TELEPHONE: (02) 467-0811 MEDITATION SYSTEM: The technique begins
by concentrating on a point inside the body in the center of the
abdomen, 2 finger-widths above the navel. This point is said to be the
place where consciousness has its seat. The words “Samma Araham” can be
repeated mentally to aid initial development of concentration. A
luminous nucleus appears at the center point, then develops into a still
and translucent sphere about 2 cm in diameter. Within the sphere
appears another nucleus which emerges into a sphere. The process
continues with increasingly refined spheres or forms appearing in
succession. The high levels of concentration achieved are used in
vipassana to develop penetrating insight. A qualified teacher is
important in this practice. The late abbot Ven. Chao Khun
Mongkol-Thepmuni (1884-1959) popularized this meditation system. The wat
has a book in English, “Samma Samadhi” by T. Magness, that explains the
technique in detail. TEACHING METHOD: Individual interviews as
needed. Talks in Thai by a monk or a tape recording of Ven. Chao Khun
Mongkol-Thepmuni are given 2 or 3 times a day at group sittings in the
meditation hall. TEACHERS: Chao Khun Bhawana Kosol Thera (Thai; age 72); he speaks English and Japanese. Ven. P.K. Bhavananuwat (Thai; age 77); he speaks a little English. LANGUAGE: Teachers speak some English and people are usually around who can translate. Easiest for one who can speak Thai. DESCRIPTION: The “bot” and many large,
multi-story buildings are tightly packed on the 17-rai (7-acre) grounds.
Urban setting. Large crowds of worshippers come on weekends and
Buddhist holidays. The wat dates back to the early 18th century in the
Ayuthaya Period. SIZE: monks: 200-400 (one of the largest populations in Thailand during the Rains Retreat) novices: 80-90 nuns: 200-300 laypeople: about 100 (half practice meditation) DAILY ROUTINE: Meditators can practice individually or attend group sessions. FOOD: Good quality and variety; offered
in the temple at daybreak and at 11 a.m. Monks and novices can go on
pindabat if they wish. Laypeople eat after monks and novices. ACCOMMODATIONS: Monks and novices usually
stay in individual rooms, some with attached Thai- or western-style
bathrooms. Nuns have shared rooms. Laypeople may be able to stay except
during the Rains Retreat. WRITE IN ADVANCE?: Not necessary. ORDINATION: Men spend a minimum of one
month as a layman, then 3 months as a novice before full ordination as a
monk. Women can request maechee ordination, though no westerners have
done so. OTHER INFORMATION: Ven. Chao Khun
Mongkol-Thepmuni revived this system of meditation, sometimes called
“Dhammakaya.” He’s very highly venerated by the Thais. A shrine room in
the wat contains his coffin and a life-like wax statue. Laypeople
practicing meditation normally follow 8 precepts and wear white
clothing; visitors staying a week or two can follow 5 precepts and wear
regular clothing.
Uppdate January 2009: “You may interested to know that this book (”Samma Samadhi” by T.
Magness) which was originally published in 1960 and had been enlarged
and is currently called “Vistas - Buddhist Insights into Immorality”
which makes for even more comprehensive understanding of the method.
“We have on our website
currently 6 books written by the same author and they are excellent
expositions of the Buddha Dhamma and all are available for free
download.
5.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ti. Na ca samàdisati
‘desitavatthuko ca hotu anàrambho ca saparikkamano cà’ti. Tassa vihàraü
karonti adesitavatthukaü sàrambhaü aparikkamanaü, àpatti saïghàdisesena
dvinnaü dukkañànaü -pesàrambhaü saparikkamanaü, àpatti saïghàdisesena
dukkañassa -peanàrambhaü aparikkamanaü, àpatti saïghàdisesena dukkañassa
-peanàrambhaü saparikkamanaü, àpatti saïghàdisesassa.
6.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ti. Na ca samàdisati
desitavatthuko ca hotu anàrambho ca saparikkamano càti. Tassa vihàraü
karonti desitavatthukaü sàrambhaü aparikkamanaü, àpatti dvinnaü
dukkañànaü -pe- sàrambhaü saparikkamanaü, àpatti dukkañassa -pe-
anàrambhaü aparikkamanaü, àpatti dukkañassa -pe- anàrambhaü
saparikkamanaü, anàpatti.
7.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ti. Samàdisati ca
‘desitavatthuko ca hotu anàrambho ca saparikkamano cà’ti. Tassa vihàraü
karonti, adesitavatthukaü sàrambhaü aparikkamanaü, so suõàti: ‘vihàro
kira me kayirati adesitavatthuko sàrambho aparikkamano’ti. Tena
bhikkhunà sàmaü và gantabbaü dåto và pàhetabbo, ‘desitavatthuko ca hotu
anàrambho ca saparikkamano cà’ti. No ce sàmaü và gaccheyya dåtaü và
pahiõeyya àpatti dukkañassa -pedesitavatthuko ca hotu anàrambho càti
-pedesitavatthuko ca hotu saparikkamano càti -pedesitavatthuko hotu’ti.
No ce sàmaü và gaccheyya dåtaü và pahiõeyya, àpatti dukkañassa.
8.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ti. Samàdisati ca
‘desitavatthuko ca hotu anàrambhà ca saparikkamano cà’ti. Tassa vihàraü
karonti desitavatthukaü sàrambhaü aparikkamanaü, so suõàti: “vihàro kira
me kayirati desitavatthuko sàrambho aparikkamano”ti. Tena bhikkhunà
sàmaü và gantabbaü, dåto và pàhetabbo, anàrambho ca hotu saparikkamano
cà’ti -pe- anàrambho hotu” ti -pesaparikkamano hotu”ti -pe- anàrambhaü
saparikkamanaü-1 anàpatti.
11.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ ti. Tassa vihàraü
karonti adesitavatthukaü sàrambhaü aparikkamanaü. So ce vippakate
àgacchati. Tena bhikkhunà so vihàro a¤¤assa và dàtabbo, bhinditvà và
puna kàtabbo. No ce a¤¤assa và dadeyya, bhinditvà và puna kàreyya,
àpatti saïghàdisesena dvinnaü dukkañànaü -pe- sàrambhaü saparikkamanaü,
àpatti saïghàdisesena dukkañassa -pe- anàrambhaü aparikkamanaü, àpatti
saïghàdisesena dukkañassa -pe- anàrambhaü saparikkamanaü, àpatti
saïghàdisesassa.
12.
Bhikkhu samàdisitvà pakkamati ‘vihàraü me karothà’ti. Tassa vihàraü
karonti desitavatthukaü sàrambhaü aparikkamanaü, so ce vippakate
àgacchati. Tena bhikkhunà so vihàro a¤¤assa và dàtabbo bhinditvà và puna
kàtabbo. No ce a¤¤assa và dadeyya bhinditvà và puna kàreyya, àpatti
dvinnaü dukkañànaü -pe- sàrambhaü saparikkamanaü, àpatti dukkañassa
-peanàrambhaü aparikkamanaü, àpatti dukkañassa -pe- anàrambhaü
saparikkamanaü, anàpatti.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Pl Appeal 2 CEC vs.sampath@eci.gov.in & feedbackceokar@gmail.com 2 drape LOTUS symbol of BJP ruling Karnataka as it did in UP Assy.Election.
To,
Hon’ble Chief Election Commission
vs.sampath@eci.gov.in
Respected Sir,
Sub: LEVEL PLAYING GROUND
We most humbly request you to kindly drape LOTUS symbol of BJP which is ruling Karnataka State including statues of leaders and gods’ pictures on Lotus flower as you did in the last UP Assembly Elections along with NDA allies symbols. Congress party’s HAND symbol which resembles religious astrology and Islamic hands along with UPA’s allies may also be draped along with the statues of Congress leaders
2. Freeze the National Flower LOTUS symbol which you allotted to BJP & Hand symbol of Congress.
3. Make public the software used in Electronic Voting Machines with its source code an train all booth Committee members of all political on the same for its tamper proof for Level Playing Ground.
Jagatheesan Chandrasekharan 668 5th A Main Road, 8th Cross, HAL 3rd Stage, Bnagalore-560075
Steel Minister Beni Prasad Verma remarked that Yadav has links with terrorists.
Jagatheesan Chandrasekharan (Bangalore) 1 hr ago CEC may please pass orders to drape all the LOTUS symbols pictures and Statues of Hindu leaders and Hindu gods as BJP is ruling KARNATAKA. And Also HAND symbol of Congress and UPA allies of Central govt. for a level playing ground in Karnataka Assembly elections as it did in the last UP assembly elections. Citizens of this country are requested to write to CEC in this regard Complaints can be filed by dialling a toll-free number 1950. CEC may also freeze the LOTUS symbol of BJP as it is the National flower Jagatheesan Chandrasekharan 668 5th A main Road, 8th Cross HAL 3rd Stage Bangalore-560075
With ever rising prices of essential commodities and vote buying era ending.
Kerosene 1 liter costs Rs 45. Sugar is sold at Rs 13.50 per kg Raw Rice - Traditional Ponni -Rs. 65 /kg Parboiled Rice (for meals) - vellai ponni-Rs. 50 /kg Raw Rice - Jeeraga samba - Rs. 90 /kg Wheat grain - Atta.-Rs. 45 /kg Groundnut oil -Rs. 190/ ltr Gingelly Oil -Rs. 220/ ltr Sunflower oil -Rs. 160 /ltr Hill Vegetables - Carrot, Beetroot, Cabbage, Cauliflower, Potatoes, Onions, small onions, Chowchow, Knolkhol, Radish, Beans, Avarai-Rs. 48 / Kg Hill Premium Vegetables - Green peas, Broccoli -Rs. 125 / Kg Greens-Rs. 12 to 15 / kat Bananas ,Lemons -Rs. 4 to 6 /pc Drumstick - Rs.6 /pc Mung Dal without skin - Rs. 110 /kg Tur Dal - Rs. 108 /kg Urad Whole (w/o skin) -Rs. 108 /kg Karamani -Rs. 40 /500 gm Sarvajan BSP ELEPHANT’s loyal hard working Caders’ approach to SC/ST/OBC/Minorities/ Poor Upper castes will win with 20000 votes and become owners of the MASTER KEY as Congress, BJP, JD(S) and their factions divide society by caste, religion and responsible for the ever rising prices of essential commodities and vote buying era ending.
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!
suriya (tirupur) 18 Followers
It is high time the people of karnataka elects right persons not like the previous set who watches porn film in the assembly and looted the national wealth.
U.Narayan K (Mangalore) 2 hrs ago No doubt BJP have spoiled it’s chance of winning to a great extent by delaying to take action Corrupt Yeddy. One can only hope that Corrupt Congress won’t make a come back & KJP draws a blank in coming Assembly election.
VANJA NEELAMBARAM (BENGULURU) 23 Followers
No single party gets absolute majority. Once agin allied government.
anonymous (Houston) 7 hrs ago … I am very sure BJP, CONgress and JDS will be highly dejected on May 8..
Mahesh Ved (Mumbai) 313 Followers
BJP WILL BE PUNISHED FOR ITS CORRUPTION IN KARNATAK. BURY BJP.BJP=BHRASHATA JANATA PARTY. BJP’S DEATH IN KARNATAKA IS IMMINENT.
BJP’S DAY OF HANGING HAS BEEN FIXED .
WIND IS BLOWING IN FAVOUR OF BSP AND IT WILL BECOME CYCLONE WHICH WILL UPROOT BJP, CONGRESS and their splinters FROM KARNATAKA.
All are legal citizens of this Country.
Shyam Thatte (Pune)
10 hrs ago Bronze: 28 28 Points
This will be a pre General Election litmus test for all political parties.
pappu singh (mumbai) 66 Followers
karnataka really need a new political party…
such as the only SARVAJAN BSP which is for the peace, welfare & happiness for the entire people including SC/ST/OBC/Minorities and poor Upper Castes, while the Congress and its breakaway group, BJP and its breakaway group and JDS divided the society with religion and castes. loyal and hard working BSP leaders, cadres and candidates will make the Sarvajan samaj the owners of this country by distributing the nations equally among all sections of the society as enshrined in our Constitution.
modi in karnataka??? do you ever read a newspaper??? yeddyyurappa leads bjp in karnataka… one of the most corrupt politician… bjp will lose in karnataka…
Jai PRABUDDHA BHARATH (mera PRABUDDHA Bharath Mahaan) 10 hrs ago Wake up kid. BJP will go to oblivion in Karnataka after next elections. Your communal godfather is like a stray dog whom no one likes on the street in Karnataka.
punter (blore) 11 hrs ago NO buddy no possible after so many scams in karnataka people hate BJP here no chance!!!
PRABUDDHA BHARATHIAN 10 hrs ago PEOPLE OF KARNATAKA WILL REWARD THEM BECAUSE THEY HAVE MADE WORLD RECORDS IN SCAMS.
RJ Khurana 12 hrs ago This time the BJP is going to lick the dust.
ASHOK 12 hrs ago Since BJP followed LOOTING done by congress over the years, the moment they get into power they will LOOT GREEDY and RUIN the state. The very example is Karnataka (looting exposed and Gujarat (looting never exposed.
havala (Bengaluru) 12 hrs ago Guys forget BJP, this time, enough is enough, even nature wants to trow out BJP, see no water.
Vasanth Kumar (Riyadh, Saudi Arabia) 3 Followers
Karnataka needs change, yes good leaders needs to be selected by Karnataka voters. We dont want yeddi any more! BJP rulers have worked for themselves to fill their pocket leaving state in bad shape, they will get rewards in this election, No comments on KJP, otherwise its a comedy!
ranjithsanjay (Hyderabad) 10 Followers
12 hrs ago
I wish to see neither congress nor BJP nor Yedyurappa nor JDS nor their splinters to win..
Praveen (Dehradun) 12 hrs ago When the notification will be issued on April 10, then why CEC declared it on March 19! The moral code of conduct will come into force from April 10 only. Does it not give undue advantage to the present Govt to fix their own men at the helm? The moral code of conduct should come into effect from the date of declaration of election and not from a future date. In any case, the BJP Govt will be out, thanks to their infighting.
KRISHNAKUMAR (Bangalore) 13 hrs ago IT IS GOOD THAT ASSEMBLY ELECTIONS WILL BE HELD IN MAY THIS YEAR 2013 IN THE STATE - ONE WOULD WISH THAT A NEW PARTY WOULD BE ELECTED BY THE PEOPLE OF THE STATE - THE BJP ON ITS 5 YEAR STAY IN THE STATE HAS DONE NOTHING FOR THE PEOPLE OF THE STATE - I PRAY GOD THAT THE PEOPLE OF KARNATAKA STATE WOULD ELECT A GOOD PARTY WHICH WILL TAKE CARE OF THE NEEDS OF THE PEOPLE, BANGALORE HAS BECOME A GARBAGE CITY FROM THE GARDEN CITY OF INDIA, HOPE IT WILL REGAIN ITS LOST GLORY ONCE A NEW PARTY WILL BE ELECTED IN STATE. GOD BE WITH KARNATAKA & ITS PEOPLE. THE ONLY HOPE IS BSP ELEPHANT.
common man 13 Followers
Anti incumbent typhoon will wipe out the Congress, BJP, JDS and their splinters parties in Karnataka. People are fed up with corruption, defection and betrayal.They want CHANGE for the BETTER such as the ELEPHANT of BSP!
Ravi Kumar (Karnataka) 13 hrs ago BJP govinda…govinda. BJP party time is over. Now go and sleep for 5 years.
dts (Chennai) 14 hrs ago May be hung assembly or hang assembly ha ha haa!!!!!!!!!!!!!!!!!”!!!”"!!!!!!!!!!!!!!!!!!!!!
Amardeep (Hubli-Dharwad, KA) 14 hrs
BJP is by far the worst government in the history of Karnataka. There has been 1 scam or scandal each and every month ever since they have come into power.Inefficient, communal and worst governance. BJP walas thought that people of karnataka were fools and took us for a ride this time they deserve a kick on their rear.
AAM ADMI (u.k.) 14 hrs ago BYE BYE CORRUPT B.J.P…WELCOME FOR CHANGES…
With just 230 MPs, less than half the total of 543 with a rush of horrible cases of violent rape, murder and other abuse of women and endemic corruption, it has even failed to distance herself from her businessman son-in-law of Sonia, Robert Vadra, who did unusually well from property deals in Haryana.The most dispiriting legacy, however, is in the nature of her succession. Her son is equally well meaning. He has long talked of promoting meritocracy, ending dynastic privilege and making Congress the first party to have internal democracy. Yet in January, contradicting all that, he accepted the crown of party “vice-president”, without the bother of an election. India now braces for a new stage in its dynastic history. Expect it to be familiar.
Sri (India) 15 hrs ago The party of Yeddyurappa,BJP, Congress and their splinters will lose out miserably in the forthcoming assembly elections. All the parties think they are powerful and they both deserve to lose.
As usual Yeddy and BJP will join hands before the elections and make a popat of all. That is politics whether you like it or not. I wish BSP ELEPHANT all the best.
Names of former chief minister BS Yeddyurappa’s close confidantes CM Udasi, Shobha Karandlaje, his assistant Siddalingaswamy and retired police inspector Lokeshwarappa figured in the first list of KJP candidates for the May 5 Assembly elections. Yeddyurappa, who is also the president of the KJP released the first list of 69 candidates, including 12 BJP MLAs who resigned from the Assembly last month to join the KJP here on Thursday. “The second list will be released shortly,’’ said Yeddyurappa while reiterating that his party will not have pre-poll alliance with any party in the elections.
As expected Yeddyurappa is contesting from Shikaripur and Udasi from Hanagal. His assistant Siddalingaswamy has been given ticket from the Varuna constituency in Mysore district which is currently represented by Congress leader and CM aspirant Siddaramaiah. Karandlaje has been moved from Yeshwanthpur to Rajajinagar constituency keeping an eye on the large presence of Vokkaliga and Lingayat votes. Lokeshwarappa who took voluntary retirement to contest elections has got ticket from Tiptur. As many as 25 former MLAs, including 12 BJP MLAs, who resigned recently have been given ticket. Labour leaders Kanta and Michael Fernadez are given ticket from Gulbarga South and Sarvagna Nagara in Bangalore respectively.Interestingly former MLA from Sakaleshpur HM Vishwanth’s name does not figure in the list owing to the stiff opposition from the local leaders. Vishwanath had joined the KJP deserting the JD(S) immediately after Yeddyurappa announced the relaunching of the KJP.Yeddyurappa has not announced candidates for the constituencies represented by ministers Murugesh Nirani, Umesh Katti, Basavaraj Bommai, MP Renukacharya and several MLAs who are expected to join the KJP soon. When asked when these ministers and MLAs would join the KJP, Yeddyurappa said,”Wait for two to three days.
arajulu (Nellore)
51 Followers
Fed up with BJP and Corrupt Congress and their splinters KJP, BRS! We want BSP ELEPHANT!
In Karnataka, Mutts play a major role in deciding the Governments! In spite of all odds, BSP will win!
Yeddi,JD, Chaddi, Congress and their breakaways have made enough for many more generations for themselves and their family members. Let them take rest.
Shalin Saxena (Bangalore, India) replies to Mahesh Ved 2 Followers
PEOPLE ARE FED UP WITH KJP, BSR CONGRESS, BJP, CONGRESS, JD(S) IN THAT ORDER IF ELEPHANT OF BSP CONTESTS IT WILL WIN.
PRABUDDHA Bharat 15 hrs ago All Citizens are the Brain of Society.They have thinking power to choose between good and Bad. BSP Leaders, Caders and Candidates will guide and show the right path to our Brothers and Sisters. They only can save our Nation.
Shalin Saxena (Bangalore) 2 Followers
9 hrs ago
BSP ELEPHANT WILL TAKE CARE OF ENTIRE PEOPLE with its policy of SARVAJAN HITHAY SARVAJAN SUKHAY from ever rising prices of essential commodities and social boycott practiced by BJP Corrupt, Casteist and communal govt in Karnataka.
SO ONLY BSP OTHER THAN KJP, BSR CONGRESS AND BJP
WIND OR CYCLONE, BJP,KJP, CONGRESS, JDS and their break aways HAVE TO BE UPROOTED!
LAW AND ORDER SITUATION IS WORST IN KARNATAKA with SOCIAL BOYCOTT of POOR SC/STs/OBCs/Minorities in may places. SLUM DWELLERS WERE MERCILESSLY THROWN OUT OF THEIR HUTS and distributed their lands to RICH CORPORATES . BOTH CONGRESS & BJP will lose comming elections in States and Center.
BLUE spring 15 hrs ago The game is almost over for congress at the national level. The situation is such that the people who are supporting UPA cannot even go to bath room during the session. Because by the time they come back the govt could fall. Really pathetic and own allies deserting a sinking ship. Regarding Karnataka BSP is the front runner and the people of Karnataka is going to give national SC/ST/OBC/religious Minorities and poor Upper castes good governance in Karnataka state. Whole nation is suffering due to congress and BJP because of the their Corporate leaning policies. Price rise, inflation, terrorism, communalism, casteismand lawlessness apart from corruption are the problems faced by the people in the congress & BJP ruled states as well as the nation today. The central govt and all the states ruled by BJP and their allies could fall even before this election takes place.
K.Parameshwar (Mysore)
14 hrs ago BJP, Congress and their splinter and JDS are communal and casteist parties and pose as seculars and hinduthva in Karnataka.There have been lot corruption and infighting. Because they divide the people for the benefit of their corporate leaning etc.
Deepak (Bangalore) 39 Followers
15 hrs ago
Bhrastara Jagala Party, enjoy your last few days! You will not be there where you are today on May 8th 2013! I think now onwards we may not have power cuts until May 5th 2013. Yeddy and his Chaddis JDS Congress and their splinters too will not be there! 5 years we enjoyed power cuts, short supply or no supply of water, withdrawl of rationcards and Gas supply to poor people and heavy price rise of all essential commodities.
Rajender (BAND WAGON) 28 Followers
14 hrs ago
This elections are going to bring a huge surprise,BSP will be a part of the govt. Game of buying the Voters ended, the one who pays will be the looser.
Sàrambhaü
nàma: kipillikànaü và àsayo hoti. Upacikànaü và àsayo hoti. Undurànaü và
àsayo hoti. Ahãnaü và àsayo hoti. Vicchikànaü và àsayo hoti.
Satapadãnaü và àsayo hoti. Hatthinaü và àsayo hoti. Sãhànaü và àsayo
hoti. Vyagghànaü và àsayo hoti. Dãpãnaü và àsayo hoti. Acchànaü và àsayo
hoti. Taracchànaü và àsayo hoti. Yesaü kesa¤ci tiracchànagatànaü
pàõànaü àsayo hoti. Pubbannanissitaü và hoti. Aparannanissitaü và hoti.
Abbhàghàtanissitaü và hoti. âghàtanissitaü và hoti susànanissitaü và
hoti. Uyyànanissitaü và hoti. Ràjavatthunissitaü và hoti.
Hatthisàlànissãtaü và hoti. Assasàlànissitaü và hoti.
Bandhanàgàranissitaü và hoti. Pànàgàranissitaü và hoti. Sånànissitaü và
hoti. Racchànissitaü và hoti. Caccaranissitaü và hoti. Sabhànissitaü và
hoti. Saüsaraõa-1 nissitaü và hoti. Etaü sàrambhaü nàma:
8. Bhikkhu
samàdisitvà pakkamati. Kuñiü me karothàti na ca samàdisati.
Desitavatthukà ca hotu anàrambhà ca saparikkamanà càti tassa kuñiü
karontã adesitavatthukaü sàrambhaü aparikkamanaü, àpatti saïghàdisesena
dvinnaü dukkañànaü -pe- sàrambhaü saparikkamanaü, àpatti saïghàdisesena
dukkañassa. -Peanàrambhaü aparikkamanaü, àpatti saïghàdisesena
dukkañassa. -Peanàrambhaü saparikkamanaü, àpatti saïghàdisesassa.
[BJT Page 394] [\x 394/]
9. Bhikkhu
samàdisitvà pakkamati. “Kuñiü me karothàti na ca samàdisati.
Desitavatthukà ca hotu anàrambhà ca saparikkamanà cà”ti tassa kuñiü
karonti. Desitavatthukaü sàrambhaü aparikkamanaü, àpatti dvinnaü
dukkañànaü -pe- sàrambhaü saparikkamanaü, àpatti dukkañassa -pe-
anàrambhaü aparikkamanaü, àpatti dukkañassa -pe- anàrambhaü
saparikkamanaü, anàpatti.
10. Bhikkhu
samàdisitvà pakkamati “kuñiü me karothà’ti na ca samàdisati, pamàõikà ca
hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karontã
pamàõàtikkantaü sàrambhaü aparikkamanaü, àpatti saïghàdisesena dvinnaü
dukkañànaü -pe- sàrambhaü saparikkamanaü, àpatti saïghàdisesena
dukkañassa -pe- anàrambhaü aparikkamanaü, àpatti saïghàdisesena
dukkañassa -pe- anàrambhaü saparikkamanaü, àpatti saïghàdisesassa.
11. Bhikkhu
samàdisitvà pakkamati “kuñiü me karothàti na ca samàdisati’ pamàõikà ca
hotu anàrambhà ca saparikkamanà cà’ti, tassa kuñiü karontã pamàõikaü
sàrambhaü aparikkamanaü, àpatti dvinnaü dukkañànaü -pe- sàrambhaü
saparikkamanaü, àpatti dukkañassa -pe- anàrambhaü aparikkamanaü, àpatti
dukkañassa -pe- anàrambhaü saparikkamanaü, anàpatti.
12. Bhikkhu
samàdisitvà pakkamati “kuñiü me karothàti na ca samàdisati
‘desitavatthukà ca hotu pamàõikà ca anàrambhà ca saparikkamanà cà’ti.
Tassa kuñiü karontã adesitavatthukaü pamàõàtikkantaü sàrambhaü
aparikkamanaü, àpatti dvinnaü saïghàdisesena dvinnaü dukkañànaü -pe-
sàrambhaü saparikkamanaü, àpatti dvinnaü saïghàdisesena dukkañassa. -Pe-
anàrambhaü aparikkamanaü, àpatti dvinnaü saïghàdisesena dukkañassa
-peanàrambhaü saparikkamanaü, àpatti dvinnaü saïghàdisesànaü.
13. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti na ca samàdisati
‘desitavatthukà ca hotu pamàõikà ca anàrambhà ca saparikkamanà cà’ti
tassa kuñiü karontã desitavatthukà pamàõikaü sàrambhaü aparikkamanaü,
àpatti dvinnaü dukkañànaü, -pesàrambhaü saparikkamanaü, àpatti
dukkañassa. -Pe- anàrambhaü aparikkamanaü, àpatti dukkañassa -pe-
anàrambhaü saparikkamanaü anàpatti.
14. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti samàdisati ca ‘desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karontã
adesitavatthukaü sàrambhaü aparikkamanaü, so suõàti “kuñi kira me
kayirati adesitavatthukà sàrambhà aparikkamanà”ti. Tena bhikkhunà sàmaü
và gantabbaü dåto và pàhetabbo. ‘Desãtavatthukà ca [PTS Page 154] [\q
154/] hotu anàrambhà ca saparikkamanà cà’ti no ce sàmaü và gaccheyya.
Dåtaü và pahiõeyya àpatti dukkañassa.
[BJT Page 396] [\x 396/]
15. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti samàdisati ca ‘desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karontã
adesitavatthukaü sàrambhà saparikkamanaü so suõàti kuñi kira me kayirati
adesitavatthukà sàrambhà saparikkamanà’ti tena bhikkhunà sàmaü và
gantabbaü duto và pàhetabbo “desitavatthukà ca hotu anàrambhà cà”ti no
ce sàmaü và gaccheyya dåtaü và pahiõeyya, àpatti dukkañassa.
16. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti samàdisati ca desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti. Tassa kuñiü karontã
adesitavatthukaü anàrambhaü aparikkamanaü so suõàti ‘kuñi kira me
kayirati adesitavatthukà anàrambhà aparikkamanà’ti, tena bhikkhunà sàmaü
và gantabbaü dåto và pàhetabbo. ‘Desitavatthukà ca hotu saparikkamanà
cà”ti, no ce sàmaü và gaccheyya dåtaü và pahiõeyya àpatti dukkañassa.
17. Bhikkhu
samàdisitvà pakkamati “kuñiü me karothà’ti samàdisati ca desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karontã
adesitavatthukaü anàrambhaü saparikkamanaü. So suõàti “kuñi kira me
kayirati adesitavatthukà anàrambhà saparikkamanà’ti. Tena bhikkhunà
sàmaü và gantabbaü dåto và pahetabbo desãtavatthukà hotu’ti no ce sàmaü
và gaccheyya dåtaü và pahiõeyya, àpatti dukkañassa.
18. Bhikkhu
samàdisitvà pakkamati “kuñiü me karothà’ti samàdisati ca desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karontã
desitavatthukaü sàrambhaü aparikkamanaü. So suõàti “kuñi kira me
kayirati desitavatthukà sàrambhà aparikkamanà’ti. Tena bhikkhunà sàmaü
và gantabbaü, dåto và pahetabbo. ‘Anàrambhà ca hotu saparikkamanà cà’ti.
No ce sàmaü và gaccheyya dåtaü và pahiõeyya, àpatti dukkañassa.
19. Bhikkhå
samàdisitvà pakkamati kuñiü me karothà’ti samàdisati ca ‘desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti. Tassa kuñiü karontã
desitavatthukaü sàrambhaü saparikkamanaü. So suõàti “kuñi kira me
kayirati desitavatthukà sàrambhà saparikkamanà’ti. Tena bhikkhunà sàmaü
và gantabbaü, dåto và pàhetabbo. ‘Anàrambhà hotu’ti. No ce sàmaü và
gaccheyya dåtaü và pahiõeyya. âpatti dukkañassa.
20. Bhikkhu
samàdisitvà pakkamati kuñiü me karotha’ti. Samàdisati ca desitavatthukà
ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü karonti
desitavatthukaü anàrambhaü aparikkamanaü. So suõàti ‘kuñi kira me
kayirati desitavatthukà anàrambhà aparikkamanà’ti tena bhikkhunà sàmaü
và gantabbaü, dåto và pàhetabbo. ‘Saparikkamanà ca hotu’ti. No ce sàmaü
và gaccheyya dåtaü và pahiõeyya àpatti dukkañassa.
21. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti. Samàdisati ca
‘desitavatthukà ca hotu anàrambhà ca saparikkamanà cà’ti tassa kuñiü
karontã desitavatthukaü anàrambhaü saparikkamanaü, anàpatti.
[BJT Page 398] [\x 398/]
22. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti. Samàdisati ca ‘pamàõikà ca
hotu anàrambhà ca saparikkamanà cà’ti. Tassa kuñiü karontã
pamàõàtikkantaü sàrambhaü aparikkamanaü. So suõàti ‘kuñi kira me
kayirati pamàõàtikkantà sàrambhà aparikkamanà’ti. Tena bhikkhunà sàmaü
và gantabbaü dåto và pàhetabbo pamàõikà-1 ca hotu anàrambhà ca
saparikkamanà càti -pe- pamàõikà ca hotu anàrambhà càti -pe- pamàõikà ca
hotu saparikkamanà càti -pe- pamàõikà hotu’ti. No ce sàmaü và gaccheyya
dåtaü và pahiõeyya, àpatti dukkañassa.
23. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti. Samàdisati ca ‘pamàõikà ca
hotu anàrambhà ca saparikkamanà cà’ti. Tassa kuñiü karonti pamàõikaü
sàrambhaü aparikkamanaü. So suõàti ‘kuñi kira me kayirati pamàõikà
sàrambhà aparikkamanà’ti. Tena bhikkhunà sàmaü và gantabbaü dåto và
pàhetabbo ‘anàrambhà ca hotu saparikkamanà cà’ti -peanàrambhà hotu’ti
-pe- saparikkamanà hotu’ti -peanàpatti.
24. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti samàdisati ca ‘desitavatthukà
ca hotu pamàõikà ca anàrambhà ca saparikkamanà cà’ti. Tassa kuñiü
karonti adesitavatthukaü pamàõàtikkantaü sàrambhaü aparikkamanaü. So
suõàti ‘kuñi kira me kayirati adesitavatthukà pamàõàtikkantà sàrambhà
aparikkamanà’ti tena bhikkhunà sàmaü và gantabbaü, dåto và pàhetabbo
desitavatthukà ca hotu pamàõikà ca anàrambhà ca saparikkamanà cà’ti -pe-
‘desitavatthukà ca hotu pamàõikà ca anàrambhà cà’ti -pe-
‘desitavatthukà ca hotu pamàõikà ca saparikkamanà cà’ti -pe-
desitavatthukà ca hotu pamàõikà cà’ti. No ce sàmaü và gaccheyya dåtaü và
pahiõeyya, àpatti dukkañassa.
25. Bhikkhu
samàdisitvà pakkamati ‘kuñiü me karothà’ti. Samàdisati ca
‘desitavatthukà ca hotu pamàõikà ca anàrambhà ca saparikkamanà cà’ti.
Tassa kuñiü karonti desitavatthukaü pamàõikaü sàrambhaü aparikkamanaü.
So suõàti ‘kuñi kira me kayirati desitavatthukà pamàõikà sàrambhà
aparikkamanà’ti tena bhikkhunà sàmaü và gantabbaü, dåto và pàhetabbo
anàrambhà ca hotu saparikkamanà cà’ti -pe- anàrambhà hotu’ti
-pesaparikkamanà hotu”ti -pe- anàpatti.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Elections are declared. All the candidates must file application in BSP Head Office on or before 26th March to send list to Behenji RM
Dear all
Namo Buddha.
the following is a poem written by Prof. Veera,
who condemns the attack on Buddhist monks in TN மொழியில் மறைந்த மதமும் … …மதத்தால் தாழ்ந்த இனமும் ….
பேராசிரியர் வீரமணி .. - தில்லி .
…இந்து எனும் நஞ்சுண்டு .. ..இறக்காமல் கிடக்கும் .. ..தொங்கும் உயிர் நிலை…
.நெறிகளை கொல்ல .. அவதாரம் எடுத்த ..முட்டாள் கடவுளர் .. …தமிழன் வணங்கும் இந்து மதம் …
..முள் வேலியை தாண்டி ஓட முடியாத … …எம் சேரி மக்களின் … …குருதியை கீறிட்ட நெறியற்ற …கூர்மை ..
…லண்டன் கனடா மலேசியா .. …ஐரோப்பா என .. …கண்டம் தாண்டி ஓடிய … ..கோழை தமிழ் கூட்டம் அல்ல …
செத்தது…
இன்றும் சாவது சேரி கூட்டம் … … …தமிழனுக்கு தீக்குளிக்க சேரி … …தமிழ் மொழி காக்க சேரி … …தமிழ் மானம் காக்க சேரி … …. …நிலம் இல்லாமலே புலம் பேசும் .. …பலம் படைத்த சேரி … அது …போராடும்
…பலம் இல்லாமலே … …பணம் படைத்த தமிழ் இந்து வெறி … அது நாடாளும் ….
…மலையகம் என்றாலே .. ..பவுனம் காத்த தமிழ் துப்பாகிகள் … ..மடிந்து விழும் சேரி மக்களை .. ….மறந்தும்
பார்த்ததில்லை …
..இன்று மாநகரம் தொட்டு .. …மாவட்டம் வரை … …கருப்பு உருவங்கள் … . உண்ணா விரதம் .. ..தீக்குளிப்பு … ..ரயில் மறியல் .. …… ….போர்களத்தில் …சேரி மக்களை .. ..கவசமாக்கிய அதே மொழிவெறி …
இன்று நாடு தாண்டி … …கல்லூரி பள்ளி மாணவரை .. ..கவசமாக்கி தன் மதவெறியை .. ..மொழி மூலம் தீர்க்கிறது …..
..ஈழம் கிடைக்கலாம் … …அது அந்த மக்களின் உரிமை … ..ஆனால் சாதி
உடையாது .. ..அது இந்துவின் பழமை …
நவீன ஆயுதம் சுமந்து … …போராட தெரிந்த தமிழனே … ..பழைய மதத்தை மறந்து .. ..பாசம் அளிப்பாயா சேரிக்கு ….
தர்மபுரி கடலூர் கொளுத்திய … …வன்னிகுசிக்கு பிறந்தவன்கள் … ..சுன்னிகுச்சிக்கு பிறந்த ….பறையனை .. …சொந்தமா கொண்டாடுவான் ??
..சேரிகள் உமக்கு கவசமாகும் … …அது ஈழமோ ..அல்ல இந்தியமோ? ….. ..வந்தனம் பேசி .. ..வாயார பாடி .. ..போதி
சுமந்து வந்த .. ..துறவிகளை ..அடிக்கும் … ..ஊனமுற்ற இந்துக்களே …
நீ பேசும் மொழியில் …கதம் இல்லை … …மதம் இருக்கிறது … ..நீ சுமக்கும் துப்பாக்கியில் ..குண்டுகள் இல்லை .. வேதம் இருக்கிறது …
தஞ்சையில் தொடங்கி சென்ட்ரல் வரை … …கழுவேற்றிய நினைவுகளை .. …கிளரிவிட்டாய் இந்துவே…
பரிபூரண அம்பேத்கரியம் என்பது பௌத்த சமயத்தால் மட்டுமே சாத்தியம்
The Only Hope of the
Nation is Elephant of BSP! with Congress, other regional parties and BJP!
capture the MASTER KEY !
People are just fed up
For Mayawati!
CEC may please
pass orders to drape all the LOTUS symbols pictures and Statues of Hindu
leaders and Hindu gods as BJP is ruling KARNATAKA. And Also HAND symbol
of Congress and UPA allies of Central govt. for a level playing ground
in Karnataka Assembly elections as it did in the last UP assembly
elections.
Citizens of this country are requested to write to CEC in this regard
Email: vs.sampath@eci.gov.in
hs.brahma@eci.gov.in,feedbackceokar@gmail.com
Complaints can be filed
by dialling a toll-free number 1950.
CEC may also freeze the LOTUS symbol of BJP as it is the National flower
Jagatheesan Chandrasekharan
668 5th A main Road, 8th Cross
HAL 3rd Stage Bangalore-560075
for details:
http://sarvajan.ambedkar.org
Karnataka Assembly elections on May 5; counting on May 8
These elephant statues are being draped in pink, because of a recent
Election Commission (EC) directive, to conceal all statues of Uttar
Pradesh Chief Minister and elephants (symbol of the Bahujan Samaj Party ?
Workers cover elephant statues at a park in Noida on the outskirts of New Delhi on Tuesday
Karnataka Assembly elections on May 5; counting on May 8
Chief Election Commissioner V.S. Sampath and Commissioner H.S. Brahma
during a press conference regarding General election to the Legislative
assembly of Karnataka, in New Delhi - PTI
New Delhi: Karnataka Assembly
election will be held in a single phase on May 5 and counting of votes
will be on May 8, the Election Commission said on Wednesday.
Announcing
the schedule for election to the 224-member Karnataka Legislative
Assembly, Chief Election Commissioner V.S. Sampath said, “The model code
of conduct shall come into force with immediate effect.”
The CEC
said the poll notification will be issued on April 10 when candidates
can start filing nominations. The last date for nominations is April 17
and after scrutiny the next day, the last date for withdrawal of
candidatures is April 20.
The polls will be held from 8 AM to 5 PM
and electronic voting machines will be used for these elections. There
are a total of 4.18 crore voters in Karnataka and as many as 50,446
polling stations will set up.
While 36 constituencies are reserved for SCs, 15 are reserved for STs in the state.
The tenure of the current 224-member Karnataka Assembly expires on June 3. The last assembly polls were held in three phases.
Sampath
said adequate number of general, expenditure, police and micro
observers will be deployed to check the use of money power during
elections. There will also be close monitoring of any cases of paid
news.
He said contesting candidates will have to file their
details in a single Form 26, the revised format of filing affidavits
listing out their criminal record and other details.
The CEC said
polling parties and security forces deployed for poll duty will be
randomised as per EC instructions under the supervision of election
observers.
The CEC said police officials will not be allowed to
work in their home districts and officials who have completed three
years at a station will also be shifted.
He
said the EC will put in place a complaint redressal mechanism where
public can file complaints related to elections. Complaints can be filed
by dialling a toll-free number 1950.
To check paid news, Media Certification and Monitoring Committees have also been set up at state and district level.
The
EC will also ensure protection to SC/ST electors and other vulnerable
sections and all poll activity will be videographed in the state.
The
announcement of elections comes after a meeting of top election
officials with Union Home Secretary R.K. Singh on Wednesday on the
availability of security forces for smooth conduct of polls in the
southern state.
Chief Election Commissioner V.S. Sampath and
Election Commissioners H.S. Brahma held the meeting with Home Secretary
along and other officials.
Election officials have already held
consultations with state authorities and met various political parties
in the state during their visit to Karnataka. Karnataka is currently
ruled by BJP which is struggling ever since former Chief Minister B.S.
Yeddyurappa left the party and floated his own outfit.
The
Karnataka Assembly has a strength of 224. In the last elections, BJP
had bagged 110 sewats, Congress 80, JD(S) 28 and others 6.
Dasa
bhariyàyo: dhanakkãtà, chandavàsinã, bhogavàsinã, pañavàsinã,
odapattakinã, obhatacumbañà, dàsã ca bhariyà ca, kammakàrã ca bhariyà
ca, dhajàbhañà, muhuttikà,
26. Puriso
bhikkhuü pahiõàti: “gaccha bhante itthannàmaü màturakkhitaü buhi. Hohi
kira itthannàmassa bhariyà dhanakkãtà ca bhogavàsinã ca -pe- dhanakkãtà
ca pañavàsinã ca -pe-dhanakkãtà ca odapattakinã ca -pe-dhanakkãtà ca
obhañacumbañà ca -pe-dhanakkãtà ca dàsã ca bhariyà ca -pe-dhanakkãtà ca
kammakàrã ca bhariyà ca -pedhanakkãtà ca dhajàhañà ca -pe-dhanakkãtà ca
muhuttikà cà”ti, patigaõhàti vãmaüsati paccàharati, àpatti
saïghàdisesassa.
Khaõóacakkaü.
27. Puriso bhikkhuü pahiõàti: “gaccha bhante itthannàmaü màturakkhitaü
bråhi: hohi kira itthannàmassa bhariyà chandavàsinã ca bhogavàsinã ca
-pe- chandavàsinã ca muhuttikà ca, chandavàsinã ca dhanakkãtàcà”ti,
patigaõhàti vãmaüsati paccàharati, àpatti saïghàdisesassa.
Baddhacakkaü. Målaü saïkhittaü
28. Puriso
bhikkhuü pahiõàti: “gaccha bhante itthannàmaü màturakkhitaü bråhi: “hohi
kira itthannàmassa bhariyà muhuttikà ca dhanakkãtà ca -pe- muhuttikà ca
chandavàsinã ca, -pemuhuttikà ca dhajàhañà cà”ti, patigaõhàti vãmaüsati
paccàharati, àpatti saïghàdisesassa.
Ekamålakaü niññhitaü.
Evaü dumålakampi yàva navamålakaü kàtabbaü.
1. Obhatavumbañà. Sãmu.
[BJT PAGE 358]
Dasamålakaü:
29. Puriso
bhikkhuü pahiõàti: “gaccha bhante, itthannàmaü màturakkhitaü bråhi:
“hoti kira itthannàmassa bhariyà dhanakkãtà ca chandavàsinã ca
bhogavàsinã ca pañavàsinã ca odapattakinã ca obhañacumbañà ca dàsã ca
bhariyà ca kammakàrã ca bhariyà ca dhajàhañà ca muhuttikà cà,ti,
patigaõhàti vãmaüsati paccàharati,àpatti saïghàdisesassa.
Màturakkhitacakkaü niññhitaü.
33. Puriso
bhikkhuü pahiõàti: - “gaccha bhante, itthannàmaü saparidaõóaü bråhi:
“hohi kira itthannàmassa bhariyà dhanakkãtà ca bhogavàsinã ca -pe-
dhanakkãtà ca muhuttikà cà”ti, patigaõhàti vãmaüsati paccàharati, àpatti
saïghàdisesassa.
Khaõóacakkaü.
34. Puriso
bhikkhuü pahiõàti: “gaccha bhante, itthannàmaü saparidaõóaü bråhi: “hohi
kira itthannàmassa bhariyà chandavàsinã ca bhogavàsinã ca -pe-
chandavàsinã ca muhuttikà ca -pechandavàsinã ca dhanakkãtà cà”ti.
Patigaõhàti vãmaüsati paccàharati, àpatti saïghàdisesassa.
Baddhacakkaü
Målaü saïkhittaü.
[BJT Page 360] [\x 360/]
35. Puriso
bhikkhuü pahiõàti: - gaccha bhante, itthannàmaü saparidaõóaü bråhi:
“hohi kira itthannàmassa bhariyà muhuttikà ca dhanakkità ca -pe-
muhuttikà ca chandavàsinã ca -pe- muhuttikà ca dhajàhañà cà”ti,
patigaõhàti vãmaüsati paccàharati, àpatti saïghàdisesassa.
Ekamålakaü niññhitaü.
Dumålakampi yàva navamålakaü evameva kàtabbaü.
Idaü dasamålakaü:
36. Puriso
bhikkhuü pahiõàti: - “gaccha bhante, itthannàmaü saparidaõóaü bråhi:
“hohi kira itthannàmassa bhariyà dhanakkãtà ca chandavàsinã ca
bhogavàsinã ca pañavàsinã ca odapattakinã ca obhañacumbañà ca dàsã ca
bhariyà ca kammakàrã ca bhariyà ca dhajàhañà ca muhuttikà cà”ti,
patigaõhàti vãmaüsati paccàharati, àpatti saïghàdisesassa.
39. Puriso
bhikkhuü pahiõàti: “gaccha bhante, itthannàmaü màturakkhita¤ca
piturakkhita¤ca màtàpiturakkhita¤ca bråhi: “hotha kira itthannàmassa
bhariyàyo dhanakkità ca chandavàsinã ca bhogavàsinã cà”ti, patigaõhàti
vãmaüsati paccàharati, àpatti saïghàdisesassa.
Evaü ubhato
vaóóhamànaü-1 kàtabbaü. 40. Puriso bhikkhuü pahiõàti: “gaccha bhante,
itthannàmaü màturakkhita¤ca piturakkhita¤ca màtàpiturakkhita¤ca
bhàturakkhita¤ca bhaginirakkhita¤ca ¤àtirakkhita¤ca gottarakkhita¤ca
dhammarakkhita¤ca sàrakkha¤ca saparidaõóa¤ca bråhi: “hotha kira
itthannàmassa bhariyàyo dhanakkãtà ca chandavàsinã ca bhogavàsinã ca
pañavàsinã ca odapattakinã ca obhañacumbañà ca dàsã ca bhariyà ca
kammakàrã ca bhariyà ca dhajàhañà ca muhuttikà cà”ti, patigaõhàti
vãmaüsati paccàharati, àpatti saïghàdisesassa.
43.
Màturakkhitàya màtà bhikkhuü pahiõàti: “gaccha bhante itthannàmaü bahi:
“hotu itthannàmassa bhariyà chandavàsinã -pebhogavàsinã -pe- pañavàsinã
-pe- odapattakinã -peobhañacumbañà, . . . Dàsã ca bhariyà ca -pe-
kammakàrã ca bhariyà ca -pe-dhajàhañà -pe- muhuttikà’ti, patigaõhàti
vãmaüsati paccàharati, àpatti saïghàdisesassa.
Nikkhepapadàni.
44.
Màturakkhitàya màtà bhikkhuü pahiõàti: “gaccha bhante, itthannàmaü
bråhi: “hotu itthannàmassa bhariyà dhanakkãtà ca chandavàsinã ca” -pe-
dhanakkãtà ca bhogavàsinã ca -pedhanakkãtà ca muhuttikà cà”ti,
patigaõhàti vãmaüsati paccàharati, àpatti saïghadisesassa.
Khaõóacakkaü
45.
Màturakkhitàya màtà bhikkhuü pahiõàti: - “gaccha bhante, itthannàmaü
bråhi: “hoti itthannàmassa bhariyà chandavàsinã ca bhogavàsinã ca -pe-
chandavàsinã ca muhuttikà ca -pechandavàsinã ca dhanakkãtà cà”ti,
patigaõhàti vãmaüsati paccàharati, àpatti saïghàdisesassa. Baddhacakkaü.
Målaü saïkhittaü
46.
Màturakkhitàya màtà bhikkhuü pahiõàti: “gaccha bhante itthannàmaü bråhi:
“hotu itthannàmassa bhariyà muhuttikà ca dhanakkãtà ca -pe- muhuttikà
ca chandavàsinã ca -pe- muhuttikà ca dhajàhañà cà”ti, patigaõhàti
vãmaüsati paccàharati, àpatti saïghàdisesassa.
Ekamålakaü niññhitaü.
Evaü dumålakampi yàva navamålakaü kàtabbaü.
[BJT Page 364] [\x 364/]
Idaü
dasamålakaü 47. Màturakkhitàya màtà bhikkhuü pahiõàti: “gaccha bhante,
itthannàmaü bråhi: “hotu itthannàmassa bhariyà dhanakkãtà ca
chandavàsinã ca bhogavàsinã ca pañavàsinã ca odapattakinã ca
obhañacumbañà ca dàsã ca bhariyà ca kammakàrã ca bhariyà ca dhajàhañà ca
muhuttikà cà”ti patigaõhàti vãmaüsati paccàharati, àpatti
saïghàdisesassa.
52.
Saparidaõóàya yena daõóo ñhapito hoti so bhikkhuü pahiõàti: “gaccha
bhante itthannàmaü bråhi: “hotu itthannàmassa bhariyà dhanakkãtà ca
chandavàsinã ca bhogavàsinã ca pañavàsinã ca odapattakinã ca,
obhañacumbañà ca, dàsã ca bhariyà ca, kammakàrã ca bhariyà ca, dhajàhañà
ca, muhuttikà cà”ti. Patigaõhàti vãmaüsati paccàharati, àpatti
saïghàdisesassa.
56.
Màturakkhità bhikkhuü pahiõàti: “gaccha bhante itthannàmaü bråhi: “homi
itthannàmassa bhariyà chandavàsinã ca bhogavàsinã ca -pe- chandavàsinã
ca muhuttikà ca -pe- chandavàsinã ca dhanakkãtà cà”ti. Patigaõhàti
vãmaüsati paccàharati, àpatti saïghàdisesassa.
Baddhacakkaü.
Målaü saïkhittaü.
[BJT Page 368] [\x 368/]
57.
Màturakkhità bhikkhuü pahiõàti: “gaccha bhante itthannàmaü bråhi: “homi
itthannàmassa bhariyà muhuttikà ca dhanakkãtà ca -pe- muhuttikà ca
chandavàsinã ca -pe- muhuttikà ca dhajàhañà cà”ti. Patigaõhàti vãmaüsati
paccàharati, àpatti saïghàdisesassa.
Ekamålakaü niññhitaü.
Dumålakàdinipi evameva kàtabbàni.
Idaü dasamålakaü:
58.
Màturakkhità bhikkhuü pahiõàti: - “gaccha bhante itthannàmaü bråhi:
“homi itthannàmassa bhariyà dhanakkãtà ca chandavàsinã ca bhogavàsinã ca
pañavàsinã ca odapattakinã ca obhañacumbañà ca dàsã ca bhariyà ca
kammakàrã ca -pe-bhàturakkhità ca muhuttikà cà”ti. Patigaõhàti vãmaüsati
paccàharati, àpatti saïghàdisesassa.
62.
Saparidaõóà bhikkhuü pahiõàti: ‘gaccha bhante itthannàmaü bråhi: “homã
itthannàmassa bhariyà chandavàsinã ca bhogavàsinã ca -pe- chandavàsinã
ca muhuttikà ca -pe- chandavàsinã ca dhanakkãtà cà’ti. Patigaõhàti
vãmaüsati paccàharati,àpatti saïghàdisesassa. Baddhacakkaü. Målaü
saïkhittaü.
[BJT Page 370] [\x 370/]
63.
Saparidaõóà bhikkhuü pahiõàti: “gaccha bhante itthannàmaü bråhi: “homi
itthannàmassa bhariyà muhuttikà ca dhanakkãtà ca -pe- muhuttikà ca
chandavàsinã ca -pe- muhuttikà ca dhajàhañà cà”ti. Patigaõhàti vãmaüsati
paccàharati, àpatti saïghàdisesassa.
Ekamålakaü niññhitaü
Dumålakàdãnipi evameva kàtabbàni.
Idaü dasamålakaü:
64.
Saparidaõóà bhikkhuü pahiõàti: - “gaccha bhante itthannàmaü bråhi: “homi
itthannàmassa bhariyà dhanakkãtà ca chandavàsinã ca bhogavàsinã ca
pañavàsinã ca obhañavumbañà ca dàsã ca bhariyà ca kammakàrã ca bhariyà
ca dhajàhañà ca muhuttikà cà”ti. Patigaõhàti vãmaüsati paccàharati,
àpatti saïghàdisesassa.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Taming the Mind
Discourses of the Buddha
1. No Other Single Thing (Anguttara, Ones)
“Monks, I know not of any other single thing so intractable as the untamed mind. The untamed mind is indeed a thing untractable.
“Monks, I know not of any other thing so tractable as the tamed mind. The tamed mind is indeed a thing tractable.
“Monks, I know not of any other single thing so conducive to great
loss as the untamed mind. The untamed mind indeed conduces to great
loss.
“Monks, I know not of any other single thing so conducive to great
profit as the tamed mind. The tamed mind indeed conduces to great
profit.
“Monks, I know not of any other single thing that brings such woe as
the mind that is untamed, uncontrolled, unguarded and unrestrained. Such
a mind indeed brings great woe.
“Monks, I know not of any other single thing that brings such bliss
as the mind that is tamed, controlled, guarded and restrained. Such a
mind indeed brings great bliss.”
2. Discourse to Ganaka-Moggallana (Majjhima Nikaya 107)
Thus I have heard: At one time the Lord was staying near Savatthi in the palace of Migara’s mother in the Eastern Monastery. Then
the brahman Ganaka-Moggallana approached the Lord; having approached he
exchanged greetings with the Lord; having conversed in a friendly and
courteous way, he sat down at a respectful distance. As he was sitting
down at a respectful distance, Ganaka-Moggallana the brahman spoke thus
to the Lord: “Just as, good Gotama, in this palace of Migara’s mother
there can be seen a gradual training, a gradual doing, a gradual
practice, that is to say as far as the last flight of stairs,[1]
so, too, good Gotama, for these brahmans there can be seen a gradual
training, a gradual doing, a gradual practice, that is to say in the
study [of the Vedas];[2]
so too, good Gotama, for these archers there can be seen a gradual…
practice, that is to say in archery; so too, good Gotama, for us whose
livelihood is calculation[3]
there can be seen a gradual training, a gradual practice, that is to
say in accountancy. For when we get a pupil, good Gotama, we first of
all make him calculate: ‘One one, two twos, three threes, four fours,
five fives, six sixes, seven sevens, eight eights, nine nines, ten
tens,’ and we, good Gotama, also make him calculate a hundred. Is it not
possible, good Gotama, to lay down a similar gradual training, gradual
doing, gradual practice in respect of this dhamma and discipline?”
“It is possible, brahman, to lay down a gradual training, a gradual doing, a gradual practice in respect of this dhamma
and discipline, Brahman, even a skilled trainer of horses, having taken
on a beautiful thoroughbred first of all gets it used to the training
in respect of wearing the bit. Then he gets it used to further training —
even so brahman, the Tathagata, having taken on a man to be tamed,
first of all disciplines him thus:
Morality
“‘Come you, monk, be of moral habit, live controlled by the control
of the Obligations, endowed with [right] behavior and posture, seeing
peril in the slightest fault and, undertaking them, train yourself in
the rules of training.’ As soon, brahman, as the monk is of moral habit,
controlled by the control of the Obligations, endowed with [right]
behavior and posture; seeing peril in the slightest fault and,
undertaking them, trains himself in the rules of training, the Tathagata
disciplines him further saying:
Sense-control
“‘Come you monk, be guarded as to the doors of the sense-organs;
having seen a material shape with the eye, do not be entranced with the
general appearance, do not be entranced with the detail; for if one
dwells with the organ of sight uncontrolled, covetousness and dejection,
evil, unskillful states of mind, may flow in. So fare along controlling
it, guard the organ of sight, achieve control over the organ of sight.
Having heard a sound with the ear… Having smelt a smell with the
nose… Having savored a taste with the tongue… Having felt a touch
with the body… Having cognized a mental state with the mind, do not be
entranced with the detail. For if one dwells with the organ of mind
uncontrolled, covetousness and dejection, evil, unskillful states of
mind, may flow in. So fare along controlling it; guard the organ of
mind, achieve control over the organ of mind.’
Moderation in eating
“As soon, brahman, as a monk is guarded as to the doors of the
sense-organs, the Tathagata disciplines him further, saying: ‘Come you,
monk, be moderate in eating; you should take food reflecting carefully,
not for fun or indulgence or personal charm or beautification, but
taking just enough for maintaining this body and keeping it going, for
keeping it unharmed, for furthering the Brahma-faring,[4]
with the thought: Thus will I crush out an old feeling, and I will not
allow a new feeling to arise, and then there will be for me subsistence
and blamelessness and abiding in comfort.’
Vigilance
“As soon, brahman, as a monk is moderate in eating, the Tathagata
disciplines him further, saying: ‘Come you, monk, dwell intent on
vigilance; during the day while pacing up and down, while sitting down,
cleanse the mind of obstructive mental states; during the middle watch
of the night, lie down on the right side in the lion posture, foot
resting on foot, mindful, clearly conscious, reflecting on the thought
of getting up again; during the last watch of the night, when you have
arisen, while pacing up and down, while sitting down, cleanse the mind
of obstructive mental states.’
Mindfulness and clear consciousness
“As soon, brahman, as a monk is intent on vigilance, the Tathagata
disciplines him further, saying: ‘Come you, monk, be possessed of
mindfulness and clear consciousness, acting with clear consciousness
whether you are approaching or departing, acting with clear
consciousness whether you are looking ahead or looking round, acting
with clear consciousness whether you are bending in or stretching out
[the arms], acting with clear consciousness whether you are carrying the
outer cloak, the bowl or robe, acting with clear consciousness whether
you are eating, drinking, munching, savoring, acting with clear
consciousness whether you are obeying the calls of nature, acting with
clear consciousness whether you are walking, standing, sitting, asleep,
awake, talking or being silent.’
Overcoming of the five hindrances
“As soon, brahman, as he is possessed of mindfulness and clear
consciousness, the Tathagata disciplines him further, saying: ‘Come you,
monk, choose a remote lodging in a forest, at the root of a tree, on a
mountain slope, in a glen, a hill cave, a cemetery, a woodland grove, in
the open, or on a heap of straw.’ On returning from alms-gathering
after the meal, the monk sits down crosslegged, holding the back erect,
having made mindfulness rise up in front of him. He, getting rid of
covetousness for the world, dwells with a mind devoid of covetousness,
he cleanses the mind of covetousness. Getting rid of the taint of
ill-will, he dwells benevolent in mind; compassionate and merciful
towards all creatures and beings, he cleanses the mind of ill-will.
Getting rid of sloth and torpor, he dwells without sloth or torpor;
perceiving the light, mindful and clearly conscious he cleanses the mind
of sloth and torpor. Getting rid of restlessness and worry, he dwells
calmly; the mind inward tranquil, he cleanses the mind of restlessness
and worry. Getting rid of doubt, he dwells doubt-crossed; unperplexed as
to the states that are skilled,[5] he cleanses his mind of doubt.
Jhana
“He, by getting rid of these five hindrances,[6]
which are defilements of the mind and deleterious to intuitive wisdom,
aloof from pleasures of the senses, aloof from unskilled states of mind,
enters and abides in the first meditation which is accompanied by
initial thought and discursive thought, is born of aloofness and is
rapturous and joyful. By allaying initial thought and discursive
thought, his mind subjectively tranquilized and fixed on one point, he
enters and abides in the second meditation which is devoid of initial
thought and discursive thought, is born of concentration and is
rapturous and joyful. By the fading out of rapture, he dwells with
equanimity, attentive and clearly conscious, and experiences in his
person that joy of which the ariyans[7]
say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters
and abides in the third meditation. By getting rid of anguish, by the
going down of his former pleasures and sorrows, he enters and abides in
the fourth meditation which has neither anguish nor joy, and which is
entirely purified by equanimity and mindfulness.
“Brahman, such is my instruction for those monks who are learners
who, perfection being not yet attained, dwell longing for the
incomparable security from the bonds. But as for those monks who are
perfected ones, the cankers destroyed, who have lived the life, done
what was to be done, shed the burden, attained to their own goal, the
fetters of becoming utterly destroyed, and who are freed by perfect
profound knowledge — these things conduce both to their abiding in ease
here and now as well as to their mindfulness and clear consciousness.”
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
“Now, on being exhorted thus and instructed thus by the good Gotama,
do all the good Gotama’s disciples attain the unchanging goal[8] — nibbana or do some not attain it?”
“Some of my disciples, brahman, on being exhorted and instructed thus
by me, attain the unchanging goal — nibbana; some do not attain it.”
“What is the cause, good Gotama, what the reason that; since nibbana
does exist, since the way leading to nibbana exists, since the good
Gotama exists as adviser, some of the good Gotama’s disciples on being
exhorted thus and instructed thus by the good Gotama, attain the
unchanging goal — nibbana, but some do not attain it?”
“Well then, brahman, I will question you on this point in reply. As
it is pleasing to you, so you may answer me. What do you think about
this, brahman? Are you skilled in the way leading to Rajagaha?”
“Yes, sir, skilled am I in the way leading to Rajagaha.”
“What do you think about this? A man might come along here wanting to
go to Rajagaha. Having approached you, he might speak thus: ‘I want to
go to Rajagaha, sir; show me the way to this Rajagaha.’ You might speak
thus to him: “Yes, my good man, this road goes to Rajagaha; go along it
for a while. When you have gone along it for a while you will see a
village; go along for a while; when you have gone along for a while you
will see a market town; go for a while. When you have gone along for a
while you will see Rajagaha with its delightful parks, delightful
forests, delightful fields, delightful ponds. But although he has been
exhorted and instructed thus by you, he might take the wrong road and go
westwards. Then a second man might come along wanting to go to
Rajagaha…(as above)… you will see Rajagaha with its
delightful… ponds.’ Exhorted and instructed thus by you he might get
to Rajagaha safely. What is the cause, brahman, what the reason that,
since Rajagaha does exist, since the way leading to Rajagaha exists,
since you exist as adviser, the one man, although being exhorted and
instructed thus by you, may take the wrong road and go westwards while
the other may get to Rajagaha safely?”
“What can I, good Gotama, do in this matter? A shower of the way, good Gotama, am I.”
“Even so, brahman, nibbana does
exist, the way leading to nibbana exists and I exist as adviser. But
some of my disciples, on being exhorted and instructed thus by me attain
the unchanging goal — nibbana, some do not attain it. What can I,
brahman, do in this matter? A shower of the way, brahman, is a
Tathagata.”
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
“Good Gotama, as for those persons who, in want of a way of living,
having gone forth from home into homelessness without faith, who are
crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are
shifty, scurrilous and of loose talk, the doors of whose sense-organs
are not guarded, who do not know moderation in eating, who are not
intent on vigilance, indifferent to recluseship, not of keen respect for
the training, who are ones for abundance, lax, taking the lead in
backsliding, shirking the burden of seclusion, who are indolent, of
feeble energy, of confused mindfulness, not clearly conscious, not
concentrated but of wandering minds, who are weak in wisdom, drivelers —
the good Gotama is not in communion with them. But as for those
young men of respectable families who have gone forth from home into
homelessness from faith, who are not crafty, fraudulent or deceitful,
who are not unbalanced or puffed up, who are not shifty, scurrilous or
of loose talk, the doors of whose sense-organs are guarded, who know
moderation in eating, who are intent on vigilance, longing for
recluseship, of keen respect for the training, who are not ones for
abundance, not lax, shirking, backsliding, taking the lead in seclusion,
who are of stirred up energy, self-resolute, with mindfulness aroused,
clearly conscious, concentrated, their minds one-pointed, who have
wisdom, are not drivelers — the good Gotama is in communion with them.
As, good Gotama, black gum is pointed to as chief of root-scents, as
red sandalwood is pointed to as chief of the pith-scents, as jasmine is
pointed to as chief of the flower scents — even so is the exhortation of
the good Gotama highest among the teachings of today. Excellent,
good Gotama, excellent, good Gotama. As, good Gotama, one might set
upright what had been upset, or disclose what had been covered, or show
the way to one who had gone astray, or bring an oil-lamp into the
darkness so that those with vision might see material shapes — even so
in many a figure is dhamma made clear by the good Gotama. I am going to the revered Gotama for refuge and to dhamma
and to the Order of monks May the good Gotama accept me as a
lay-follower going for refuge from today forth for as long as life
lasts.”
Chandrasekharan Jagatheesan
to buddhiststudies
buddhiststudies@berkeley.edu
3:52 am (1 day ago)
to buddhiststudies
Dear Friends of the Center for Buddhist Studies at UC Berkeley,
The Mangalam Research Center for Buddhist Languages in Berkeley would like
to invite you to a panel discussion and workshop entitled “The Language of
Meditation across Religious Traditions,” scheduled to take place Sunday,
April 7, 2013, 1-6 pm, 2018 Allston Way, Berkeley.
Panel: 1:00 – 2:30 PM • Workshop: 3:00 – 6 PM
Cost:
$15 Panel Only / $45 for both events
Seniors and Students $10 / $25
For more information, see attached flyer.
Sanjyot Mehendale
Vice Chair, Center for Buddhist Studies
University of California
2223 Fulton Street, #512
Berkeley, CA 94720-2318
Tel: (510) 643-5104
Sanjyot Mehendale
Vice Chair, Center for Buddhist Studies
University of California
2223 Fulton Street, #512
Berkeley, CA 94720-2318
Tel: (510) 643-5104
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
MAHA BODHI SOCIETY 14, Kalidasa Road, Gandhinagar, Bengaluru-560009 Tel: 080-22250684, 09343158020, 09343774921 Fax: 080-22264438 Email: info@mahabodhi.info, www.mahabodhi.info
We, the monks and members of the Maha Bodhi Organisations cordially request the pleasure of your participation in the
DHAMMAPADA FESTIVAL
which marks the 92nd Birthday of our beloved Bada Bhanthe the
Most Venerable Acharya Buddharakkhita Abhidhaja Aggamaha Saddhammajotika D.Lit Rector, Bhagavan Buddha University of Pali and Theravada Buddhism The Founder President of Maha Bodhi Society Bengaluru and its sister organisations
From 24-27 March 2013
At Maha Bodhi Society, Gandhinagar, Bngaluru
All are Welcome
Everyday there will be special puja and Deepa puja at 6:00 PM
Donate generously for Dhamma Services. We gratefully acknowledge your donations.
BUDDHA’S TEACHINGS FOR THE CONTEMPORARY WORLD-I Buddhism
Siddhattha Gotama 490-410 BCE
During what has been called the second urbanization of north-eastern India, emerging small kingdoms caused upheaval in all areas: economic, social and religious. Brahmin priests no longer retained the level of prestige and power they had as Vedic rituals and religious traditions lost their value, and more people turned their focus inwardly. They sought to know the true nature of reality that was at the bases of religious practice and the very foundation of life.
Men and women of all castes gave up everything to live a life of meditation, yoga, contemplation, starvation, self-mortification and deprivation of all kinds, in order to find this freedom, self-knowledge and fulfillment. Known as Samanas, there were so many of them that they were regarded as a fifth caste (apart from 1st rate, 2nd rate, 3rd rate and 4th rate Atmans). These ascetics and sages lived alone in caves or forests, or with their families in communities. They were supported by those who felt unable to do the same but who, by helping them, believed that they gained Kammic benefits.
Gotama Buddha, 1st century CE,
Kingdom of Gandhara (northern
Pakistan and eastern Afghanistan)
One Samana was Siddattha Gotama (Siddhartha Gautama), who would eventually become known as Buddha – the “Awakened One with Awareness.”
“Having it all is not Enough” – the legend of Siddattha Gotama
Siddattha Gotama, legend has it, was a royal Prince whose father had protected him from any kind of suffering. From the time of his birth until the age of 29, he was given everything that one could possibly want: looks and riches, a beautiful wife, a healthy son. Then, at 29 he encountered sickness, old age, and death for the first time. Overcome by what he saw, Gotama recognized that all beings were subject to these things, no matter how much they had of worldly goods and splendor. He could no longer ignore the realities of life: suffering and death. Then he met a Samana who had renounced everything but appeared happy nonetheless, so, following his example, he left his home forever, and took up the begging bowl and staff of the Samana, to seek the end of his samsara the constant cycle of births, deaths and rebirths. Tradition refers to this episode as the “Four Sights.”
Buddha, Jesus, Zoroaster, Izkhiel, Guru-Nanak – stories about them
all say that their transformative insights took place around the age of
30.
For six years Gotama practiced the ascetic arts, traveling throughout the cities of the Ganges basin, studying with teachers who could impart the disciplines that would end his samsara. He learned yogic meditation and other practices but refused to believe that the temporary states arrived at were the highest realization possible to man. He deprived himself of food until he became emaciated, but concluded that this method only intensified suffering, it did not release one from it.
He realized that neither the pleasures of life nor the ascetic practices of the Samana offered him the wisdom he sought. He needed to find a way between these two extremes – this he called the Middle Way.
According to the Buddhist tradition, Gotama sat beneath a huge tree that was later called the “wisdom,” or “Bodhi” tree and vowed not to leave it until he achieved the liberating knowledge he sought. The Bodhi Tree at the Maha Bodhi Temple.
Propagated from the Sri Maha Bodhi, which
in turn is propagated from the original
Bodhi Tree at this location.
Unlike his teachers, whose practices focused on achieving extra-sensory perceptions of the mind, Gotama’s emphasis was on the quality of ‘mindfulness’ – awareness, without judgment, of mind, body and environment. He remembered that as a child he had meditated and focused on his breath and that this had brought him a sense of both pervading calmness and awareness. He undertook a long and arduous period of meditation and contemplation that culminated in his acquiring deep insights into the human condition. Finally, in overcoming the temptations of the demonic Mara, he believed he did attain nibbana (or nirvana) – the understanding that liberated him from samsara.
“In that instance the knowledge and the vision arose in me, unshakable is the realization in my mind, this is my last birth,” At this moment he earned the title Buddha – the Awakened One.
For 49 days, we are told, he enjoyed this liberation, and pondered whether he could teach others how to attain it. Finally, he traveled on foot to Benares to seek the five ascetics who had deserted him when he gave up the samsara way. They recognized that something had changed in him, and, following his Dhamma (Dharma: teachings) became the first arahants of Buddhism. Buddha taught for several decades throughout the cities of the Gangetic basin, building a community of followers. In 410 BCE at the age of 80 he became mortally ill, his last words, tradition has it, being: “All compounded things are subject to decay, work out your salvation with diligence.”
The Four Noble Truths
An artist’s portrayal of Buddha’s entry into
Parinibbana (the final nibbana)
Dhamma or teachings of the Buddha – the truth that leads to liberation. 1. Life is suffering (Dukkha) – our desires and expectations do not conform to the reality of the world, which is in a constant state of flux (Anicca), so we experience Dukkha. 2. The origin of suffering is attachment – not only do we fail to know reality but we mis-know it. We attribute permanence to impermanence. The physical universe is constant change, but we know it as permanent – change is the only thing there is. Our ideas, the objects that surround us, and our perceptions, are all transient. Even our idea of “self” is a delusion since there is no permanent self. Craving and clinging to these inevitably leads to suffering. 3. It is possible to end suffering in this life – Like the moksha in Hinduism, nibbana can be realized in life, through discipline and effort. Nibbana means freedom from troubles, worries, ideas, and the annihilation of the illusion of the self where one understands Dhamma – the Buddha’s teaching and becomes an arahant. 4. The path to cessation of suffering – The Middle Way – is a path between the extremes of clinging and aversion, both expressions of attachment, arriving at a state of complete equanimity. It is achieved through the Eightfold Path.
The Eightfold Path
Summa – “right,” or that which promotes the end of suffering has traditionally been divided into three sections:
A. STUDY – CULTIVATING WISDOM
1. Right Understanding – a person becomes acquainted with the basic principles of Dhamma, the Buddha’s teachings, and enters the path, gradually awakening an understanding of the wisdom he or she can attain at the end. 2. Right Intention – One contemplates the desire for all beings to be happy and free from suffering. One cultivates goodwill, harmlessness and non-attachment, avoiding tendencies towards greed, hatred and harm.
B. ETHICAL CONDUCT – DEVELOPING MORAL CONDUCT
3. Right Speech – I will refrain from false speech – not only lying or slandering, but gossip, cursing, swearing or meaningless babble. I will communicate in kind, gentle and direct speech. 4. Right Action – there are 5 precepts of non-harming (ahimsa) –these are ideals that one vows to live by: to refrain from harming sentient beings; to refrain from taking what is not offered; to refrain from sexual misconduct; to refrain from false speech; to refrain from stupefying drink. 5. Right Livelihood – to earn a living in a way that benefits humanity.
C. MENTAL DEVELOPMENT – DISCIPLINING THE MIND
By ‘Mind’ the Buddha meant the totality of thoughts, sensations, feeling and consciousness, that are experienced at each moment. The mind has great potential, but the undeveloped mind is like a wild horse: difficult to stay attentive, it craves stimulation, jumping from thought to thought, dwelling in the past or in the future, with thoughts that often cause anxiety or fear. When this undisciplined mind does pay attention to the present, it does so with opinions and emotional reactions rather than being in the present. To bring the mind under control is necessary, but it requires patience, skill, and persistent training. 6. Right Effort – since deluded thinking hinders the ability to understand the world, the student pays deliberate attention to developing positive thoughts that alleviate suffering and to letting go negative ones, he or she practices generosity and patience. 7. Right Mindfulness – taking meditative awareness into everyday life. Doing so can restrain the mind’s proclivity to make immediate judgments, reduce its tendency to need stimulation, and sharpen its awareness in the present moment. 8. Right Concentration – it is necessary to take time each day to practice meditative awareness.
These eight elements are symbolized by a wheel and practiced simultaneously, since the practice of one supports the practice of the others. The Buddha maintained that one could develop the virtues described as one would develop any skill, with regular practice.
Buddha did not want his teaching to be accepted on his authority. Anything can become an object of attachment, even his own teaching. He encouraged the individual to take responsibility for his own beliefs. For the Buddha Karma was rooted in intentional acts, it was not absolute as in the Hindu conception. He advised that pupils should not accept anything simply because it is traditional or hearsay; or because it comes from sacred text, because it seems rational, logical, or comes from a teacher who is competent, or charismatic. He emphasized that one should check ones views, test ideas and guard against the possibility of bias. Buddha emphasized spiritual self-sufficiency and responsibility, rather than depending upon the Brahmin priests. He taught that spiritual attainment was no longer limited to certain castes, but possible for everyone, without discrimination based on gender, age, social status, or moral standing. He saw himself as a healer, not a god. He was never represented in human form until 300 - 400 yrs after death. When asked how he should be described, the Buddha said “Remember me as one who is awake.”
This story is an exemplar of his teaching:
The Mustard Seed
Once there was a woman named Kisagotami, whose only son died. With the dead child in her arms, she ran from house to house begging, “Please give me medicine for my son.” Seeing her, the people shook their heads in pity. “Poor Kisagotami, you have lost your senses. Your son is dead. He is beyond the help of medicine.” She, however, refused to accept this and went on wandering in the streets asking everyone she met for help. A gentle old man took pity on her and said, “Go to the Buddha. He will help you.” In haste, Kisagotami took her dead son to the Buddha and asked, “Is there a medicine to cure my son?” He looked at the closed eyes of the child and understood, “I will heal your son if you bring me a handful of mustard seed.” Joyfully, Kisagotami started off to get them. Then the Buddha added, “But the seeds must come from a house where no one has died.” Kisagotami went to every house in the city and asked for the mustard seed. “We have plenty of mustard seed,” everyone said. “Take all that you need.” Then she asked, “Has anyone ever died in this house?” “But of course,” she was told. “There have been many deaths here.” “I lost my father,” “I lost my sister,” “I lost my daughter.” “There are more dead here than living.” She could not find one house that had not been visited by death. Weary and with all hope gone, Kisagotami sat on a hilltop and watched the fires of the city flicker up and die out. Suddenly she came to her senses and said, “The lives of people flicker up and go out like fire. My son is not the only one who has died. Everyone dies. How selfish I am in my grief!” She buried her son amid the wildflowers and returned to the Buddha, “Now I understand your teaching,” she said, holding out an empty hand. Kisagotami joined the sanga [community] and became an arahant. (To Be Contd.)
VOICE OF SARVAJAN
Sarvajan BSP ELEPHANT’s loyal hard working Caders’ approach to SC/ST/OBC/Minorities/ Poor Upper castes will win with 20000 votes and become owners of the MASTER KEY as Congress, BJP, JD(S) and their factions divide society by caste, religion and responsible for the ever rising prices of essential commodities and vote buying era ending.
Kerosene 1 liter costs Rs 45. Sugar is sold at Rs 13.50 per kg Raw Rice - Traditional Ponni -Rs. 65 /kg Parboiled Rice (for meals) - vellai ponni-Rs. 50 /kg Raw Rice - Jeeraga samba - Rs. 90 /kg Wheat grain - Atta.-Rs. 45 /kg Groundnut oil -Rs. 190/ ltr Gingelly Oil -Rs. 220/ ltr Sunflower oil -Rs. 160 /ltr Hill Vegetables - Carrot, Beetroot, Cabbage, Cauliflower, Potatoes,
Onions, small onions, Chowchow, Knolkhol, Radish, Beans, Avarai-Rs. 48 / Kg Hill Premium Vegetables - Green peas, Broccoli -Rs. 125 / Kg Greens-Rs. 12 to 15 / kat Bananas ,Lemons -Rs. 4 to 6 /pc Drumstick - Rs.6 /pc Mung Dal without skin - Rs. 110 /kg Tur Dal - Rs. 108 /kg Urad Whole (w/o skin) -Rs. 108 /kg Karamani -Rs. 40 /500 gm
http://restore.org.in/Product-Price-List/102
FRESH PRODUCE (Available only at Veg Bazaars; no delivery)
Hill Vegetables - Carrot, Beetroot, Cabbage, Cauliflower, Potatoes,
Onions, small onions, Chowchow, Knolkhol, Radish, Beans, Avarai
Rs. 48 / Kg
Local Vegetables - All Gourds, Tomatoes, Brinjal, Kovakkai, Cluster beans, Cucumber, Pumpkins, Lady’s Finger, Papaya
Rs. 38 / Kg
Hill Plus Vegetables - Capsicum, Ginger, Saathukudi, Avocados
Rs. 70 / Kg
Hill Special Vegetables - Pear
Rs. 90 / Kg
Hill Premium Vegetables - Green peas, Broccoli
Rs. 125 / Kg
Greens
Rs. 12 to 15 / kat
Bananas
Rs. 4 to 7 /pc
Lemons
Rs. 4 to 6 /pc
Drumstick
Rs.6 /pc
FLOURS
Bajra Flour - Kambu maavu
Rs. 22/ 500gm
Jowar Flour - Chola maavu
Rs. 30/ 500gm
Multigrain Kanji mix Our inhouse nutritional porridge!
Rs. 50/ 500 gm
Ragi Flour - Kezhvaragu maavu
Rs. 22 /500 gm
Sprouted Ragi Flour
Rs. 26/ 500 gm
Wheat flour
Rs. 45 /kg
Rice flour
Rs. 22 /500 gm
Besan flour - Kadalai maavu
Rs. 30 /500 gm
MILLETS
Bajra grain Pearl millet - Kambu
Rs. 18 / 500 gm
Jowar grain Sorghum - Cholam
Rs. 24 / 500 gm
Kuthiraivali boiled Barnyard millet
Rs. 42 / 500 gm
Kuthiraivali raw Barnyard millet
— NO STOCK —
Ragi Finger millet - Kezhvaragu
Rs. 18/ 500 gm
Saamai Little millet
Rs. 33 / 500 gm
Thinai Foxtail millet
Rs. 33 / 500 gm
Varagu raw Kodo millet
Rs. 36 /500 gm
Varagu boiled Kodo millet
— NO STOCK —
PULSES
Brown channa
Rs. 41 / 500gm
Channa Dal
Rs. 50 /500 gm
Green gram
Rs. 45 / 500 gm
Horsegram
Rs. 28 / 500 gm Kollu
Mung Dal without skin
Rs. 110 /kg
Tur Dal
Rs. 108 /kg
Urad Dal (broken w/ skin)
— NO STOCK –
Urad Dal (broken w/o skin)
Rs. 40 /500 gm
Urad Whole Black
— NO STOCK –
Urad Whole (w/o skin)
Rs. 108 /kg
Mocchai
Rs. 39 /500 gm
Karamani
Rs. 40 /500 gm
Soya beans
Rs. 25 /500 gm
RICES
Idly Rice
Rs. 45 /kg
Parboiled Rice (for meals) - vellai ponni
Rs. 50 /kg
Handpounded Molagulugulu rice
Rs. 50 /kg
Handpounded Sonamasuri rice
– NO STOCK –
Raw Rice - Traditional Ponni
Rs. 65 /kg
Raw Rice - Belgam Basmati
Rs. 88 /kg
Raw Rice - Jeeraga samba
Rs. 90 /kg
Red Rice Parboiled Kullakaar semi-polished, suitable for idly-dosa and meals
— NO STOCK —
Red Rice Raw Mappilai Samba strength giving variety, suited to making adai and cooking for meals
Rs. 90/ kg
Mappilai samba Red Rice Aval
45 /500 gm
Ponmani White Rice Aval
45 /500 gm
Rice Uppuma mix
44 /500 gm
WHEAT & CORN
Wheat grain - Atta.
Rs. 38 /kg
Samba Wheat rava
— NO STOCK —
Corn Rava
Rs. 20 /500 gm
COLD-PRESSED OILS (please bring containers)
Coconut oil
Rs. 160/ ltr
Gingelly Oil
Rs. 220/ ltr
Groundnut oil
Rs. 190/ ltr
Castor oil
Rs. 180/ ltr
Sunflower oil
Rs. 160 /ltr
SPICES
Black Pepper
Rs. 60 / 100 gms
Dhania
Rs. 31 / 200 gms
Jeera
Rs. 30 / 100 gms
Methi seeds
Rs. 12/ 100 gm
Mustard seeds
Rs. 10/ 100 gm
Red Chilly Powder
Rs. 25 / 100 gm
Red Chillies - Dried
Rs. 65 / 250 gm
Turmeric Powder
Rs. 30 / 100 gm
Cinnamon sticks
Rs. 12 /25 gm
Cardamom
Rs. 50 /25 gm
Cloves
Rs. 42 /25 gm
DRIED FRUITS
Raisins - golden
Rs.85 / 250 gms
Figs
Rs.240 / 250 gms
Black currants
Rs.100 / 100 gms
NUTS
Groundnuts
Rs. 60 /500 gm
Cashew nuts
Rs 180 / 250 gm
Native almonds
Rs 100 / 100 gm
Walnuts
— NO STOCK –
TEA & COFFEE
Herbitea - Navadarshanam
Mild herbal leaf-tea; one pk makes 100 cups! Rs. 115
Sri Lakshmi Organic Estates Black leaf tea
Rs. 60/ 100 gm
Sri Lakshmi Organic Estates Green leaf tea
Rs. 60 /100 gm
Sri Lakshmi Organic Estates Cardamom tea
Rs. 90 /100 gm
Sri Lakshmi Organic Estates Masala tea
Rs. 95 /100 gm
Sri Lakshmi Organic Estates Arabic Coffee
Rs. 125 /200 gm
Organic Depot - filter coffee
Rs. 100 /200 gm
HONEY
Honey - Plain Last Forest Honey from the Nilgiris
Rs. 205/ 500 gm
Last Forest Honey - Bitter
Rs. 115 / 250 gm
Last Forest Honey - Spiced Pepper / Ginger spices
Rs. 120/ 250 gm
SWEETENERS
Jaggery blocks
Rs. 60 / kg
Jaggery powder
Rs. 60 / kg
Palm crystals “panam kalkandu”
Rs. 35 / 250gms
Palm sugar “panam kalkandu podi”
Rs. 50 / 250gms
Palm jaggery “karupetti”
140 per kg
Palm jaggery w/ dried ginger “sukku karupetti”
Rs. 55 / 250gms
SNACKS & MISC
Moon salt - Himalayan rock salt
Rs. 55/ 500 gm
Vadam big from traditional rices
Rs. 35 /100gms
Vadam small from traditional rices
Rs. 25 /100gms
Spaghetti Kambu / Ragi / Wheat
Rs. 60 /packet
Peanut butter Processed by hand!
Rs. 115 / 300gm
TERRA
EARTHFOODS VEGAN WHOLE-GRAIN SNACKS - Thinai Ribbon Pakoda, Brown rice
murukku, mullumurukku, thattai, Red rice omam murukku, seepu pakoda,
millet mixture, green mixture, millet-flakes mixture, karaboondi etc
250 gm
Roasted peanuts with Salt / Chilly / Pepper
— NO STOCK –
Peanut balls / chikki with jaggery
– NO STOCK —
Idly podi / Rice-mix podi
250gm
Tamarind
Rs. 70 / 500gm
PERSONAL & HOUSEHOLD CARE
TUGIL : organic cotton shirts and kurtas - natural dyed, handwoven and manually stitched!
Rs. 650- 700 each
TUGIL : organic cotton material - natural dyed, handwoven
Rs. 225 /meter
KRYA : natural laundry detergent for machine or hand-wash , based on organic soapberries
Rs. 290 /pack
AEM : effective microorganisms promote decomposition of organic matter. Used dilute as a household cleaner and composting aid
Rs. 25 /ltr
Bath powder : organic green gram ground with Kasturi manjal and herbs promoting healthy skin
Sold in bulk into your own containers — NO STOCK —
Shopping bag Reuse hundreds of times and avoid the waste of plastic!
Rs. 15
Canvas bag Heavy duty large size
Rs. 125
BOOKS & CDs
Know Your Millets - Booklet in English or Tamil
Rs. 10
Gardening Booklets in English - Grow your own Greens & Gourds / Home Composting / Living Soil / Healthy Herbs
Rs. 50 (Set of 4 booklets)
Pasumai Puratchiyin Kathai - the Story of the Green Revolution in Tamil by Sangeetha Sriram
Rs. 200
Thalanmai - Tamil agricultural and environmental mag.
Rs. 15
The above list is supposed to be fair price. What about unfair price list?
STOP this by throwing out Congress, BJP, JD(S) & thier factions and instal BSP.
It is common practice that Holy Monks and learned people all over the world attempt to do research work on Buddha’s teachings in this land where he is born.
But
We condemn brutal attack on Holy Buddhist Monk research student - SMS sent by BLIA Chennai.
The attackers have been given special brainwashing in certain
schools and colleges.
Their Oath
“I
furthermore promise and declare that I will, when opportunity presents,
make and wage relentless war, secretly or openly, against all heretics, as I am directed to do, to extirpate and
exterminate them from the face of the whole earth; and that I will spare
neither age, sex or condition; and that I will hang, waste, boil, flay,
strangle and bury alive these infamous heretics, rip up the stomachs
and wombs of their women and crush their infants’ heads against the
walls, in order to annihilate forever their execrable race. That when
the same cannot be done openly, I will secretly use the poisoned cup,
the Strangulating cord, the steel of the poniard or the leaden bullet,
regardless of the honor, rank, dignity, or authority of the person or
persons, whatever may be their condition in life, either public or
private, as I at
any time may be directed so to do by any agent.
Innocent students out of ignorance join such fanatics without knowing the oath they have taken.
6. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤i sàratto ca, ubho ca naü bhikkhussa
kàyena kàyapañibaddhaü àmasanti paràmasanti -pe-gaõhanti chupanti,
sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti, àpatti
thullaccayena dukkañassa -pe-
7. Itthã ca
hoti, itthisa¤¤i sàratto ca, itthi ca naü bhikkhussa kàyapañibaddhena
kàyaü àmasati paràmasati-pe- gaõhàti chupati, sevanàdhippàyo kàyena
vàyamati phassaü pañivijànàti, àpatti thullaccayassa -pe-
8. Dve
itthiyo, dvinnaü itthinaü itthisa¤¤i sàratto ca, itthiyo ca naü
bhikkhussa kàyapañibaddhena kàyaü àmasanti paràmasanti -pe- gaõhanti
chupanti, sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti, àpatti
dvinnaü thullaccayànaü -pe-
[BJT Page 312] [\x 312/]
9. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤ã sàratto ca, ubho ca naü bhikkhussa
kàyapañibaddhena kàyaü àmasanti paràmasanti -pe-gaõhanti chupanti,
sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti, àpatti
thullaccayena dukkañassa -pe-
10. Itthã ca
hoti, itthisa¤¤i sàratto ca, itthã ca naü bhikkhussa kàyapañibaddhena
kàyapañibaddhaü àmasati paràmasati-pe-gaõhàti chupati, sevanàdhippàyo
kàyena vàyamati phassaü pañivijànàti, àpatti dukkañassa -pe-
11. Dve
itthiyo, dvinnaü itthãnaü itthisa¤¤i sàratto ca, itthiyo ca naü
bhikkhussa kàyapañibaddhena kàyapañibaddhaü àmasanti paràmasanti -pe-
gaõhanti chupanti, sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti,
àpatti dvinnaü dukkañànaü -pe-
12. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤ã sàratto ca, ubho ca naü bhikkhussa
kàyapañibaddhena kàyapañibaddhaü àmasanti paràmasanti -pe-gaõhanti
chupanti, sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti, àpatti
dvinnaü dukkañànaü -pe-
13. Itthã ca
hoti, itthisa¤¤i sàratto ca, itthi ca naü bhikkhussa nissaggiyena kàyaü
àmasati, sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti, àpatti
dukkañassa -pe-
14. Dve
itthiyo, dvinnaü itthãnaü itthisa¤¤ã sàratto ca, itthiyo ca naü
bhikkhussa nissaggiyena kàyaü àmasanti, sevanàdhippàyo kàyena vàyamati
phassaü pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
15. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤i sàratto ca, ubho ca naü bhikkhussa
nissaggiyena kàyaü àmasanti, sevanàdhippàyo kàyena vàyamati phassaü
pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
16. Itthã ca
hoti, itthisa¤¤ã sàratto ca, itthi ca naü bhikkhussa nissaggiyena
kàyapañibaddhaü àmasati, sevanàdhippàyo kàyena vàyamati phassaü
pañivijànàti, àpatti dukkañassa -pe-
[BJT Page 314] [\x 314/]
17. Dve
itthiyo, dvinnaü itthãnaü itthisa¤¤i sàratto ca, itthiyo ca naü
bhikkhussa nissaggiyena kàyapañibaddhaü àmasanti, sevanàdhippàyo kàyena
vàyamati phassaü pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
18. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤i sàratto ca, ubho ca naü bhikkhussa
nissaggiyena kàyapañibaddhaü àmasanti, sevanàdhippàyo kàyena vàyamati
phassaü pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
19. Itthã ca
hoti, itthisa¤¤i sàratto ca, itthi ca naü bhikkhussa nissaggiyena
nissaggiyaü àmasati, sevanàdhippàyo kàyena vàyamati na ca phassaü
pañivijànàti, àpatti dukkañassa -pe-
20. Dve
itthiyo, dvinnaü itthãnaü itthisa¤¤i sàratto ca, itthiyo ca naü
bhikkhussa nissaggiyena nissaggiyaü àmasanti sevanàdhippàyo kàyena
vàyamati, na ca phassaü pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
21. Itthã ca
paõóako ca, ubhinnaü itthisa¤¤ã sàratto ca, ubho ca naü bhikkhussa
nissaggiyena nissaggiyaü àmasanti, sevanàdhippàyo kàyena vàyamati
phassaü pañivijànàti, àpatti dvinnaü dukkañànaü -pe-
22.
Sevanàdhippàyo kàyena vàyamati phassaü pañivijànàti àpatti
saïghàdisesassa. Sevanàdhippàyo kàyena vàyamati na ca phassaü
pañivijànàti, àpatti dukkañassa. Sevanàdhippàyo na ca kàyena vàyamati
phassaü pañivijànàti, anàpatti. Sevanàdhippàyo na ca kàyena vàyamati na
ca phassaü [PTS Page 126] [\q 126/] pañivijànàti, anàpatti,
mokkhàdhippàyo na ca kàyena vàyamati phassaü pañivijànàti, anàpatti.
Mokkhàdhippàyo na ca kàyena vàyamati phassaü pañivijànàti, anàpatti.
Mokkhàdhippàyo na ca kàyena vàyamati phassaü pañivijànàti, anàpatti.
Mokkhàdhippàyo na ca kàyena vàyamati na ca phassaü pañivijànàti
anàpatti.
Lucknow:Right after Uttar Pradesh Chief Minister
Akhilesh Yadav distributed free laptops to intermediate students, the
recipients reached local market to sell their laptop at a throw away
price. Some of the students were found ready to sell those laptops for
mere Rs 10,000.
On Tuesday, a computer market in Hazratganj area here was flooded with the students trying to sell their laptops.
Now, the administration is faced with a big challenge to curb the
selling of the laptops, which have been provided with an aim to help
students in their further studies.
The laptops the government has distributed are different from the
laptops generally sold in the market. These HP laptops have government
logo. This logo appears as the laptop is switched on. Each laptop has
its unique machine number and the government has distributed them on the
basis of the unique number.
The government has complete record that which machine number has
been given to whom. In this situation, it is difficult for students to
sell their laptops.
The students have also signed a declartion that they will use the laptops for their personal purposes.
The declaration clearly states that strict action will be taken against those who sell or buy the laptops.
Fulfilling the promise made during the UP polls, Chief Minister
Akhilesh Yadav has started distribution of free laptops to students who
have cleared their class 12 examination.
In the first phase, 10,000 HP laptops were distributed at the Colvin Taluqdars’ College in Lucknow on Monday.
The poll promise was made into a Rs 2800 crore project last year.
WHO WILL PAY MORE THAN RS.1000 PER MONTH FOR INTERNET CONNECTION ?PRINTERS AND ITS MAINTAINANCE ?
Bahujan
Samajwadi Party (BSP) Chief, Mayawati said, people were very happy to
visit Kanshi Ram’s Memorial on the Birth Anniversary of the BSP founder
today.
Parliamentary elections could happen before 2014: Mayawati
Mayawati pays tributes to Kanshiram on birth anniversary
Lucknow, March 15:Uttar Pradesh’s former chief minister and BSP
chief Mayawati Friday paid tributes to her mentor and party founder
Kanshiram on his 79th birth anniversary here.
At the Bahujan Samaj Prerna Kendra, she recalled the late leader as a
champion of the poor, deprived, SC/STs, backward and the needy.
Urging Bahujan Samaj Party (BSP) workers and supporters to work
towards achieviing Kanshiram’s dream, Mayawati accused the ruling
Samajwadi Party (SP) government in Uttar Pradesh of dishonouring
Kanshiram.
“Several schemes in the name of Kanshiram were made by successive BSP
governments but the SP has ended all of them,” she said in a
statement.(IANS).
My party will support anti-rape bill: Mayawati
New Delhi: Bahujan Samaj
Party (BSP) supremo Mayawati on Friday made it clear that her party will
support the new anti-rape bill and not oppose it.
“I would like to make it very clear about this that our party will
support the anti-rape bill being brought by the Central Government, be
it any form and shape. Our party will support it and not oppose it,”
Mayawati told media here.
“If we have to give any suggestions, we will give in the all-party meeting, but we will not oppose this bill,” she added.
A bill providing for stringent punishment for crimes against women,
including rape, and also defining acid attack, stalking and voyeurism as
criminal offences, was cleared by the Union Cabinet yesterday.
The bill, brought against the backdrop of the 16th December Delhi
gang-rape, provides for minimum jail term of 20 years for rape which may
be extended to ‘’natural life'’ of the convict in jail.
There is also provision for death sentence if the victim dies or is left in a ‘’persistent vegetative state'’.
This bill will be discussed by the leaders of all political parties on Monday.
The Criminal Law (Amendment) Bill, 2013, which was cleared by a group of
ministers yesterday, proposes to lower the age of consent from 18 years
to 16 years, a move opposed by some BJP and Samajwadi Party
legislators.
The bill had divided the Cabinet at its special meeting on Tuesday and
was referred to a Group of Ministers (GoM) to sort out differences on
various aspects of the proposed law.
The GoM finalised the draft on Wednesday amidst the government’s
keenness to expedite the bill that will replace an ordinance promulgated
on February 3.
It may be recalled that the Centre had constituted the Justice Verma
Committee to recommend changes in the laws that deal with crimes against
women in wake of nationwide protest against the gang-rape of a
23-year-old woman on a moving bus on the night of December 16, 2012.
79th Birthday Celebration of Manyawar Kanshiramji at Shiskshankara Sadan, Bangalore on 15.03.2013 at 11:00am.
Smt. Nahida Salma, State Secretary welcomed the gathering.
Dr.Ashok Siddharth MLC (UP) Co-ordinator Karnataka, Tamilnadu & Puducheri in his inaugurated
Mr.Marasandra Muniappa State President Presided.
Dr.C.S. Dwaraknath Former Chairmain, Backward Class Commission was Chief Guest
Dr. Jai Prakash Ram, General Secretary also spoke. Sarvashri R.Muniappa State General Secretary, Bulla Subbarao, B.Kamalanabhan State General Secretary, R.Chengappa State General Secretary, Henur Laxminarayan General Secretary attended as guests.
Dr.Ashok Siddharth MLC (UP) Co-ordinator Karnataka, Tamilnadu & Puducheri in his inaugural sepech daid:
“I will never get married, I will never acquire any property, I
will never visit my home, I will devote and dedicate the rest of my life
to achieve the goals of Phule -Ambedkar movement”
These pledges remind the work of Manyawar Kanshi Ram Sahib who is
remembered in the history of India as a True leader of Bahujan Samaj .
The journey of Manyawar Kanshi Ram Saheb and his movement of
socio-cultural revolution and economic emancipation of Bahujan Samaj
started way back in 1964. Kanshi Ram, the eldest son of Mr. Hari Singh,
resident of Khawas Pur village of Punjab ’s Roper district, was born on
15 th March, 1934 , in a Sikh family belonging to the Ramdassia
Community. He completed B.Sc. and joined as an assistant Scientist in
DRDO in Kirki Pune Maharashtra in 1957 where he was exposed to the bad
breath of Hindu social order i.e. atrocious caste system. In the
ordinance factory, where Kanshi Ram was working, the management
cancelled the holidays of Dr. Babasaheb Ambedkar Jayanti and Buddha
Jayanti and instead granted Tilak Jayanti holiday and an additional
holiday during Diwali festival. As a reaction to this, not the
Ambedkarites from Maharashtra but a Scheduled Caste Mr. Dina Bhana, from
Rajasthan, protested against the cancellation of these two holidays.
Dina Bhana’s protest resulted in his suspension. By this atrocious act,
agitated Kanshi Ram fought the legal battle for Dina Bhana.
As a result, not only was Dina Bhana reinstated but the holidays were
also restored. The unjust and casteist act on the part of management
resulted in a new awakening in Kanshi Ram, as he did not properly
realize the casteist divisions in his youth in Punjab . Thereafter
Kanshi Ram studied the literature of Dr. Babasaheb Ambedkar, the biggest
destroyer of Brahmanism after Buddha, Jyotiba Phule and Periyar. Kanshi
Ram Ji read “Annihilation of Castes” three times in one night which
created not only an impact on Kanshi Ram, but shaped his thinking and
future course of actions. Beside Dr. Ambedkar’s writings, Mr. Kanshi Ram
found the path of further movement in Dr. Ambedkar’s plan for political
action. Manyawar Kanshi Ram Ji quit the job in 1964 and decided that he
will never marry and devote his life for social transformation.
On 24 th September 1944 , at Madras , Dr. Babasaheb declared the
political goal of his struggle. Dr Ambedkar said, “Understand our
ultimate goal. Our ultimate goal is to become the rulers of this
country. Write this goal on the walls of your houses so that you will
never forget. Our struggle is not for the few jobs and concessions but
we have a larger goal to achieve. That goal is to become the rulers of
the land.” On 4 th October, 1945 , in the Working Committee meeting of
All India Scheduled Castes Federation again he elaborately stressed on
the political power and said , “Politics should be the life-blood of the
Scheduled Castes.” Since politics of Congress party, the mouthpiece of
the dominant castes was detrimental to the very existence and interests
of backward class people, Babasaheb tried to form a broad - base
movement of all the victims of Brahmanism.
On 18 th March, 1956 in a public meeting at Ram Leela ground, Agra ,
he said that the highly qualified people belonging to SCs have betrayed
us. They are occupying the key posts in government and doing nothing for
their poor, oppressed brothers and sisters.
It was a great loss for the movement when Dr. Babasaheb unexpectedly died on 6 th December, 1956 .
After the death of DR Ambedkar, the Republican Party of India (R P I)
as visualized by Dr. Ambedkar was formed on 3 rd October, 1957 . But
from 1958 the party began to split up under various leaders. The biggest
set-back to the party was that, it became a party of Maharashtra and
the Mahars (later converted to Buddhism after 1956) and the other
sub-castes remained the supporters of Congress and others. The clash of
personalities and personal political ambitions took the caravan in a
reverse direction rather taking ahead.
Manyawar Kanshi Ram Ji noticed the dynamism of Dr Ambedkar’s
movement. He started working with Republican Party of India. After near
about eight years of working with Republican Party of India, he became
disillusioned with its functioning. His dream of Ambedkarite movement
was completely shattered when Dadasaheb Gaikwad joined the hands with
Mohan Dhariya from Congress for a petty one Lok-Sabha reserved seat and
few lakh rupees. He observed that supporters of RPI were celebrating the
pact of RPI and Congress where RPI got just one seat and rest of seats
were given to Congress. This event was the beginning of his dissociation
from Republican Party.
Manyawar Kanshi Ram Ji decided that he will develop a society which
will work to spread the thoughts of Dr Ambedkar and other social
reformers and will never sell themselves for a small gain. He
independently started organizing the employees of Scheduled castes,
Scheduled Tribes and Backward Classes mainly from Pune, Bombay , Nasik ,
Nagpur and Delhi .
He traveled all over the India along with his few activists to know
why Caravan of Dr Ambedkar was brought back rather than taking ahead.
During these days he never bothered about his health, food, transport
and worked tirelessly to awaken the educated employees. Organization of
employees of Backward Class and Religious Minorities, after doing a
necessary preparatory work within a period of five years decided to
float an organisation in 1973. As a result of it, and as per the vision
of Dr. Ambedkar, Kanshi Ramji’s started his first organization on 6 th
December 1978 in Delhi , called as BAMCEF. Subsequently, he formed
Buddhist Research Center (BRC), DS-4 and BSP.
Kanshi Ramji decided to take the Caravan of Dr Ambedkar ahead and he
considers it as his responsibility to fulfill the same. Then he started
working among educated employees and awakens them to work for the
upliftment of the downtrodden. In this process he was successful to a
large extent in awakening, realizing and transforming the expectations
of Dr Ambedkar from educated class. After the necessary ground work and
positive response from some employees in Poona , Nagpur , Delhi and
other places Kanshi Ramji decided to launch an organization for pay-back
to society. Thus, the idea of BAMCEF was conceived on 6 th December,
1973 . After ceaseless field work throughout the country for near about
five years the birth of BAMCEF took place on the lawn of Boat Club in
New Delhi , on 6 th December 1978 . During this time, he conducted
several cadre camps, meetings, seminars in different parts of the
country to awaken the employees. The basic aim of BAMCEF was to develop
genuine and capable leadership among the oppressed. Basically it has
been the organization aimed to build up the non-political roots for the
success of Dr. Ambedkar’s political vision and action. BAMCEF’s typical
feature was that it was an organization of the employees, by the
employees but not for the welfare of the employees. The first concept
given by Kanshi Ram Ji was “people who should succeed politically must
have strong non-political roots”
He witnessed the failure of Ambedkarite movement in Maharashtra ,
Kanshi Ramji had realized that the people whose non-political roots
were not strong were bound to fail politically. They can have their
political party, but they cannot succeed politically. Therefore, in
order to strengthen the non-political roots of backward class people, he
began BAMCEF experiment and spent 10-11 years in organizing the
educated employees of SC/ST/OBCs and Minorities, who were benefited by
the policy of reservation. BAMCEF created a new missionary political
conscience among the backward caste educated employees and also
established a national network for further Kanshi Ram’s movement.
Kanshi Ram Ji did not project himself a leader but worked silently as
organizer and hence he did not mind to invite Ram Vilas Paswan,
Karpoori Thakur to address 3 rd National Convention of BAMCEF which was
held at Chandigarh on 14 th -18 th October 1983 .
After spending 20 yrs of his young age Kanshi Ramji realized that
merely organizing employees would not be enough to fulfill the dreams of
Dr Ambedkar. Unless they get power and cannot become rulers. Therefore
he created another concept, i.e . ‘Power will be the product of
struggle’. He realized that Employees cannot do struggle hence he stared
DS-4 Dalit Shoshit Samaj Sangharsh Samiti. According to him, “not that
our people were not struggling. They were struggling, but not for
themselves. They were not struggling for their own cause. They were and
are struggling for somebody else as stooges. Because we are passing
through the Chamcha Age, the era of stooges, and as stooges we are
struggling.”
It will be apt to say that, Kanshi Ram has been the only leader who
has understood the damage caused by the Poona Pact and applied the
necessary measures as it was expected by Dr. Babasaheb. His only book
deals with the Chamcha Age phenomenon in detail.
Kanshi Ram has been very crystal clear in understanding the Poona
Pact and therefore he said, “Babasaheb Ambedkar wanted to take the
downtrodden people from Dark Age to bright age. But Gandhi intervened in
this process of change. Hence we entered into a different age then
onwards, which I have named as the age of Chamchas-the Chamcha Age-the
era of stooges”.
Thus, from the day of launching D -S4, an agitational and awakening
wing of BAMCEF, till the formation of Bahujan Samaj Party, on 14 th
April, 1984 , Kanshi Ram conducted several experiments of social action
countrywide successfully. The programmes created sufficient awareness in
the Bahujan Samaj about their socio - political, economic and cultural
status. Hence, D-S4 proved as a milestone preparation for the long
battle of political action, social transformation and economic
emancipation.
Up to 1976, Kanshi Ram, being in Pune - the center of Maharashtra
witnessed the down-fall of Ambedkarite movement. In his scientific
analysis of the Chamcha Age, he has focused on the fall of Ambedkarism
from the first general election i.e. 1951 till 1980. By 1971 alliance
between R P I and Congress, his all hopes of Ambedkarite movement dashed
into dustbin. Therefore, following the advice of Dr. Ambedkar i.e.
‘political power is the key to all social progress,’ he felt absolutely
essential for the members of all oppressed and exploited communities to
prepare themselves for agitational and political action.
Most of the politicians, Researchers failed to understand the vision
of Kanshi Ram Ji and hence could not understand the Role of BSP in
Indian Democracy. Today in India there are 7 national political parties
which are lead by so called upper caste Hindus. They control all the
affairs of their parties to establish the rule of Hindu upper castes and
exploit the 85% Bahujan Samaj.
Manyawar Kanshi Ram Ji refined the rules of Indian politics. He
developed a concept that the unstable government at center is beneficial
for Bahujan Samaj as you can derive maximum advantages to deprived
sections. Therefore he used say frequently,” I want Mazboor (weak)
government at centre and not Majboot (strong) till we reach to the
Centre”. Kanshi Ram Ji articulated positively the Bahujan ideology from
Buddha to Ambedkar. Kanshi Ram Ji always acknowledged the contribution
of Ex-Mahars now Buddhists for supporting Dr Ambedkar in his war against
Manuvadi system. He said,” I have learnt two things from them one how
to learn the movement I leant from Dr Ambedkar and second how not to run
the movement from his followers in Maharashtra .”
Manyawar consistently led his movement for almost 38 yrs from
1965-2003 till his illness. Bahan Mayawati has taken up the unfulfilled
dream of Manyawar Kanshi Ram Ji and proved to be the successor of Kanshi
Ram ji’s sociopolitical struggle when she became CM of UP 4 th time
with an absolute majority in may 2007.
In 2001 he publicly announced Kumari Mayawati as his successor. On
October 9, 2006, he died of a severe heart attack in New Delhi.
According to his wish, last ritual were performed as per Buddhist tradition.
Dr.C.S. Dwaraknath Former Chairmain, Backward Class Commission was Chief Guest said that Sri Kanshiramji was Political reformer.He is the leader for the entire society and his bithday should have been celebrated by all. Congress in the last elections won because BSP did not contest and the elephant symbol was not alloted to any candidate. With unity we cal rule this state. That confidence was given to us by Kanshiranji at a time when we thought that only upper castes were only eligible to rule this country.
Mr. Marasandra Muniappa State President Presided.
Mr. Marasandra Muniappa requested all factional SC/ST/OBCs to unite along with the minorities and poor upper castes to capture power in Karnataka for peace, welfare and kappiness of the entire society and the in the next Parlimant election to vote for BSP to make Ms Mayawati jI as the next Prime Minister.
VOICE OF SARVAJAN
Dr
B.R. Ambedkar, Manyawar Kanshiramji, Maha Mayawatiji’s hard work and
loyalty to serve the Entire Society became the owners of Constitution,
BSP and PraBuddha Bharath. Likewise the cadres, leaders and Candidates
will be the owners and rulers to distribute the wealth of the country
equally among all sections of the society as enshrined in the
Constitution by way of ensuring healthy seads and equal distribution of
irregation to all sections of the farmers. free education to all
children as per the Constitution with moral science and High Tech
Convergence of IT,BT,NT, IPD to benefit the entire people. Government
jobs and promotions to all sections proportionately. Distribution of
government loans to all sections of the youth to start their own
enterprices and to ensure government servants are loyal and honest in
serving the people.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Happy Birthday: 15th March 2013 – Manyawar Shree Kanshi Ram Ji – Founder of BSP
On 15-03-2013 Let us celebrate Manyawar Shree Kanshi Ram Ji’s birthday in befitting manner by gathering large number of people along with family and friends at Shikshakara Sadana (near Cauvery Bhavan Mysore bank) KG Road Bangalore.
Dr
B.R. Ambedkar, Manyawar Kanshiramji, Maha Mayawatiji’s hard work and
loyalty to serve the Entire Society became the owners of Constitution,
BSP and PraBuddha Bharath. Likewise the cadres, leaders and Candidates
will be the owners and rulers to distribute the wealth of the country
equally among all sections of the society as enshrined in the
Constitution by way of ensuring healthy seads and equal distribution of
irregation to all sections of the farmers. free education to all
children as per the Constitution with moral science and High Tech
Convergence of IT,BT,NT, IPD to benefit the entire people. Government
jobs and promotions to all sections proportionately. Distribution of
government loans to all sections of the youth to start their own
enterprices and to ensure government servants are loyal and honest in
serving the people.
With
best wishes of Jayanthi of Kanshiramji at all the Assembly Constituencies of karnataka Ashok Kumar Siddhath Ji M.L.C. BSP
(UP) Co-Ordinator - Karnataka State and Shri. Marasandra Muniappa,
President BSP Karnataka State deliver speach covering all the important
points related to the Coming Assembly Elections.
They Said:
The UP government has declared March 15 as a government holiday in the state.
This
year the party has decided to hold district- level functions to
commemorate the occasion and has directed all the leaders to propagate
the achievements of the BSP government besides highlighting the schemes
and projects on the name of the SC/ST leaders, including Kanshi Ram ji.
Cut-outs
of several SC/ST/OBC/Minorities/Poor Upper castes leaders have to be erected on the roads of the state
capital while the streets are
flanked by blue flags.
Babasaheb Ambedkar got us the right to vote and Dadasaheb Kanshi Ram showed us the true power of vote!
The Bahujan Samaj of India is saluting its Messiah Kanshi Ramji for his incomparable struggle and sacrifice. His
birth anniversary is being celebrated as the “Bahujan Samaj Din” all
over the nation. We request you to take part in this countrywide
celebration to work towards building “Prabuddha Bharat”, the Awakened India. Jaibhim, Jaibharath.
Shri. Gopinath General Secretary Karnataka BSP and Tamil Nadu Co-ordinator sent the following message:
“The
Bahujan Samaj of India salutes withgreat respect its Messiah
DadasahebKanshiram. It is he who trained the slaves to speak the
language of rulers, gave them the courage to dream big and taught them to
take responsibility for its realisation. It is he who showed that nothing
great can be achieved without great sacrifice. It is he who brought the
Caravan of BabaSaheb Ambedkar on the right track. Let us rededicate
ourselves to take ahead the Caravan to its logical end. Best wishes of Jayanthi of Kanshi RamJi. Jaibheem-Gopinath
Happy Birthday: 15th March 2013 – Manyawar Shree Kanshi Ram Ji – Founder of BSP
Founder of Bahujan Samaj Party
“I will never get married, I will never acquire any property, I
will never visit my home, I will devote and dedicate the rest of my life
to achieve the goals of Phule -Ambedkar movement”
These pledges remind the work of Manyawar Kanshi Ram Sahib who is
remembered in the history of India as a True leader of Bahujan Samaj .
The journey of Manyawar Kanshi Ram Saheb and his movement of
socio-cultural revolution and economic emancipation of Bahujan Samaj
started way back in 1964. Kanshi Ram, the eldest son of Mr. Hari Singh,
resident of Khawas Pur village of Punjab ’s Roper district, was born on
15 th March, 1934 , in a Sikh family belonging to the Ramdassia
Community. He completed B.Sc. and joined as an assistant Scientist in
DRDO in Kirki Pune Maharashtra in 1957 where he was exposed to the bad
breath of Hindu social order i.e. atrocious caste system. In the
ordinance factory, where Kanshi Ram was working, the management
cancelled the holidays of Dr. Babasaheb Ambedkar Jayanti and Buddha
Jayanti and instead granted Tilak Jayanti holiday and an additional
holiday during Diwali festival. As a reaction to this, not the
Ambedkarites from Maharashtra but a Scheduled Caste Mr. Dina Bhana, from
Rajasthan, protested against the cancellation of these two holidays.
Dina Bhana’s protest resulted in his suspension. By this atrocious act,
agitated Kanshi Ram fought the legal battle for Dina Bhana.
As a result, not only was Dina Bhana reinstated but the holidays were
also restored. The unjust and casteist act on the part of management
resulted in a new awakening in Kanshi Ram, as he did not properly
realize the casteist divisions in his youth in Punjab . Thereafter
Kanshi Ram studied the literature of Dr. Babasaheb Ambedkar, the biggest
destroyer of Brahmanism after Buddha, Jyotiba Phule and Periyar. Kanshi
Ram Ji read “Annihilation of Castes” three times in one night which
created not only an impact on Kanshi Ram, but shaped his thinking and
future course of actions. Beside Dr. Ambedkar’s writings, Mr. Kanshi Ram
found the path of further movement in Dr. Ambedkar’s plan for political
action. Manyawar Kanshi Ram Ji quit the job in 1964 and decided that he
will never marry and devote his life for social transformation.
On 24 th September 1944 , at Madras , Dr. Babasaheb declared the
political goal of his struggle. Dr Ambedkar said, “Understand our
ultimate goal. Our ultimate goal is to become the rulers of this
country. Write this goal on the walls of your houses so that you will
never forget. Our struggle is not for the few jobs and concessions but
we have a larger goal to achieve. That goal is to become the rulers of
the land.” On 4 th October, 1945 , in the Working Committee meeting of
All India Scheduled Castes Federation again he elaborately stressed on
the political power and said , “Politics should be the life-blood of the
Scheduled Castes.” Since politics of Congress party, the mouthpiece of
the dominant castes was detrimental to the very existence and interests
of backward class people, Babasaheb tried to form a broad - base
movement of all the victims of Brahmanism.
On 18 th March, 1956 in a public meeting at Ram Leela ground, Agra ,
he said that the highly qualified people belonging to SCs have betrayed
us. They are occupying the key posts in government and doing nothing for
their poor, oppressed brothers and sisters.
It was a great loss for the movement when Dr. Babasaheb unexpectedly died on 6 th December, 1956 .
After the death of DR Ambedkar, the Republican Party of India (R P I)
as visualized by Dr. Ambedkar was formed on 3 rd October, 1957 . But
from 1958 the party began to split up under various leaders. The biggest
set-back to the party was that, it became a party of Maharashtra and
the Mahars (later converted to Buddhism after 1956) and the other
sub-castes remained the supporters of Congress and others. The clash of
personalities and personal political ambitions took the caravan in a
reverse direction rather taking ahead.
Manyawar Kanshi Ram Ji noticed the dynamism of Dr Ambedkar’s
movement. He started working with Republican Party of India. After near
about eight years of working with Republican Party of India, he became
disillusioned with its functioning. His dream of Ambedkarite movement
was completely shattered when Dadasaheb Gaikwad joined the hands with
Mohan Dhariya from Congress for a petty one Lok-Sabha reserved seat and
few lakh rupees. He observed that supporters of RPI were celebrating the
pact of RPI and Congress where RPI got just one seat and rest of seats
were given to Congress. This event was the beginning of his dissociation
from Republican Party.
Manyawar Kanshi Ram Ji decided that he will develop a society which
will work to spread the thoughts of Dr Ambedkar and other social
reformers and will never sell themselves for a small gain. He
independently started organizing the employees of Scheduled castes,
Scheduled Tribes and Backward Classes mainly from Pune, Bombay , Nasik ,
Nagpur and Delhi .
He traveled all over the India along with his few activists to know
why Caravan of Dr Ambedkar was brought back rather than taking ahead.
During these days he never bothered about his health, food, transport
and worked tirelessly to awaken the educated employees. Organization of
employees of Backward Class and Religious Minorities, after doing a
necessary preparatory work within a period of five years decided to
float an organisation in 1973. As a result of it, and as per the vision
of Dr. Ambedkar, Kanshi Ramji’s started his first organization on 6 th
December 1978 in Delhi , called as BAMCEF. Subsequently, he formed
Buddhist Research Center (BRC), DS-4 and BSP.
Kanshi Ramji decided to take the Caravan of Dr Ambedkar ahead and he
considers it as his responsibility to fulfill the same. Then he started
working among educated employees and awakens them to work for the
upliftment of the downtrodden. In this process he was successful to a
large extent in awakening, realizing and transforming the expectations
of Dr Ambedkar from educated class. After the necessary ground work and
positive response from some employees in Poona , Nagpur , Delhi and
other places Kanshi Ramji decided to launch an organization for pay-back
to society. Thus, the idea of BAMCEF was conceived on 6 th December,
1973 . After ceaseless field work throughout the country for near about
five years the birth of BAMCEF took place on the lawn of Boat Club in
New Delhi , on 6 th December 1978 . During this time, he conducted
several cadre camps, meetings, seminars in different parts of the
country to awaken the employees. The basic aim of BAMCEF was to develop
genuine and capable leadership among the oppressed. Basically it has
been the organization aimed to build up the non-political roots for the
success of Dr. Ambedkar’s political vision and action. BAMCEF’s typical
feature was that it was an organization of the employees, by the
employees but not for the welfare of the employees. The first concept
given by Kanshi Ram Ji was “people who should succeed politically must
have strong non-political roots”
He witnessed the failure of Ambedkarite movement in Maharashtra ,
Kanshi Ramji had realized that the people whose non-political roots
were not strong were bound to fail politically. They can have their
political party, but they cannot succeed politically. Therefore, in
order to strengthen the non-political roots of backward class people, he
began BAMCEF experiment and spent 10-11 years in organizing the
educated employees of SC/ST/OBCs and Minorities, who were benefited by
the policy of reservation. BAMCEF created a new missionary political
conscience among the backward caste educated employees and also
established a national network for further Kanshi Ram’s movement.
Kanshi Ram Ji did not project himself a leader but worked silently as
organizer and hence he did not mind to invite Ram Vilas Paswan,
Karpoori Thakur to address 3 rd National Convention of BAMCEF which was
held at Chandigarh on 14 th -18 th October 1983 .
After spending 20 yrs of his young age Kanshi Ramji realized that
merely organizing employees would not be enough to fulfill the dreams of
Dr Ambedkar. Unless they get power and cannot become rulers. Therefore
he created another concept, i.e . ‘Power will be the product of
struggle’. He realized that Employees cannot do struggle hence he stared
DS-4 Dalit Shoshit Samaj Sangharsh Samiti. According to him, “not that
our people were not struggling. They were struggling, but not for
themselves. They were not struggling for their own cause. They were and
are struggling for somebody else as stooges. Because we are passing
through the Chamcha Age, the era of stooges, and as stooges we are
struggling.”
Books
Kanshi Ram in his historical book, “THE CHAMCHA AGE”, (an Era of the
Stooges) published on 24 th September, 1982 , on the occasion of 50 th
anniversary of the Poona -Pact, has vividly exclusively dealt with the
disadvantages of the Chamcha Age.
A) Caste and Community-wise Chamchas.
1 ) The scheduled Castes - Reluctant Chamchas.
2) The Scheduled Tribes - Initiated Chamchas
3) The Other Backward Castes - aspiring Chamchas
4) The Minorities - Helpless Chamchas.
B) Party - Wise Chamchas.
C) Ignorant Chamchas. D) Enlightened Chamchas or Ambedkarite Chamchas E) Chamchas of the Chamchas. F) Chamchas Abroad.
It will be apt to say that, Kanshi Ram has been the only leader who
has understood the damage caused by the Poona Pact and applied the
necessary measures as it was expected by Dr. Babasaheb. His only book
deals with the Chamcha Age phenomenon in detail.
Kanshi Ram has been very crystal clear in understanding the Poona
Pact and therefore he said, “Babasaheb Ambedkar wanted to take the
downtrodden people from Dark Age to bright age. But Gandhi intervened in
this process of change. Hence we entered into a different age then
onwards, which I have named as the age of Chamchas-the Chamcha Age-the
era of stooges”.
Thus, from the day of launching D -S4, an agitational and awakening
wing of BAMCEF, till the formation of Bahujan Samaj Party, on 14 th
April, 1984 , Kanshi Ram conducted several experiments of social action
countrywide successfully. The programmes created sufficient awareness in
the Bahujan Samaj about their socio - political, economic and cultural
status. Hence, D-S4 proved as a milestone preparation for the long
battle of political action, social transformation and economic
emancipation.
Up to 1976, Kanshi Ram, being in Pune - the center of Maharashtra
witnessed the down-fall of Ambedkarite movement. In his scientific
analysis of the Chamcha Age, he has focused on the fall of Ambedkarism
from the first general election i.e. 1951 till 1980. By 1971 alliance
between R P I and Congress, his all hopes of Ambedkarite movement dashed
into dustbin. Therefore, following the advice of Dr. Ambedkar i.e.
‘political power is the key to all social progress,’ he felt absolutely
essential for the members of all oppressed and exploited communities to
prepare themselves for agitational and political action.
Most of the politicians, Researchers failed to understand the vision
of Kanshi Ram Ji and hence could not understand the Role of BSP in
Indian Democracy. Today in India there are 7 national political parties
which are lead by so called upper caste Hindus. They control all the
affairs of their parties to establish the rule of Hindu upper castes and
exploit the 85% Bahujan Samaj.
Manyawar Kanshi Ram Ji refined the rules of Indian politics. He
developed a concept that the unstable government at center is beneficial
for Bahujan Samaj as you can derive maximum advantages to deprived
sections. Therefore he used say frequently,” I want Mazboor (weak)
government at centre and not Majboot (strong) till we reach to the
Centre”. Kanshi Ram Ji articulated positively the Bahujan ideology from
Buddha to Ambedkar. Kanshi Ram Ji always acknowledged the contribution
of Ex-Mahars now Buddhists for supporting Dr Ambedkar in his war against
Manuvadi system. He said,” I have learnt two things from them one how
to learn the movement I leant from Dr Ambedkar and second how not to run
the movement from his followers in Maharashtra .”
Manyawar consistently led his movement for almost 38 yrs from
1965-2003 till his illness. Bahan Mayawati has taken up the unfulfilled
dream of Manyawar Kanshi Ram Ji and proved to be the successor of Kanshi
Ram ji’s sociopolitical struggle when she became CM of UP 4 th time
with an absolute majority in may 2007.
In 2001 he publicly announced Kumari Mayawati as his successor. On
October 9, 2006, he died of a severe heart attack in New Delhi.
According to his wish, last ritual were performed as per Buddhist tradition.
CONGRATULATIONS
FROM AICS ON THE BIRTHDAY OF MANYAWAR KANSHI RAMI JI.
Kanshi Ram (March 15, 1934 to October 9, 2006) also known as Bahujan
Nayak Kanshiram, Indian politician and Social Activist of SC/ST
Raidasia, Sikh background from Ropar district, Punjab, founded the
Bahujan Samaj Party (BSP) to give political power to the marginalized
section of the society.
Kanshi Ram main primary source of inspiration was “Annihilation of
Castes” Dr. Ambedkar’s writing
Kanshi Ram was a great organizer, he created a political conscience
among the educated backward caste and SC/ST employees. Kanshi Ram
conducted several experiments of social action countrywide successfully.
The programmes created sufficient awareness in the Bahujan Samaj about
their socio - political, economic and cultural status. Political
power is the key to all social progress he felt absolutely essential
for the people of all oppressed and exploited communities to prepare
themselves for agitational and political action.
According to him, “not that our people were not struggling. They were
struggling, but not for themselves. They were not struggling for their
own cause. They were and are struggling for somebody else as
stooges. Chamcha Age, the era of stooges,.
Manyawar consistently led his movement for almost 38 yrs from 1965-2003
till his illness.
In 1978 he formed the, BAMCEF-Backward(SC/ST & OBC) and Minority
Community Employees Federation. The BAMCEF was purely non political,Non
Religious & Non Agitional organisation.
Later on he formed another Social organisation known as DS4.
In 1984 he founded the Bahujan Samaj Party.
On October 9, 2006, he died of a severe heart attack in New Delhi.
Kanshi Ram, who suffered from multiple ailments such as stroke, diabetes
and hypertension, was virtually bed-ridden for more than two years.
LUCKNOW:
It is now turn for renaming awards for small industrialist, craftsman
and export promotion after SC/ST icons in Mayawati-ruled Uttar Pradesh.
Till now, this practice was confined to parks and monuments, still under
construction and refurbishment at a whopping cost, which is estimated
to have already crossed Rs 10,000 crore.
A
decision to this effect was taken by chief minister Mayawati at a
cabinet meeting held here on Saturday.As per the cabinet decision, the
small industrialist state award scheme will be renamed as Baba Saheb Dr
Bhimrao Ambedkar Small Industrialist State Award Scheme.
Similarly,
the state award given to special craftsman will be renamed as Babasaheb
Dr Bhimrao Ambedkar Special Craftsman State Award Scheme.Export award
has been named after BSP founder Kanshiram.
These
personalities had made an important contribution towards the uplift of
the country and the society. The decision taken by the cabinet will not
only enhance the prestige of the awards but also the persons getting
them will feel proud, said a government spokesman.
The
cabinet also approved setting up of UP Forest Development Tribunal
under the Societies Registration Act, 1860. The body will implement and
monitor the scheme launched with the help of the Centre for increasing
forest area and starting an affroestration drive with the support of
villagers under a national programme.
Education
and Health are basic necessities for enlightenment of mind and social
emancipation. Mahatma Jyotiba Phule, the father of India’s Social
Revolution searched for causes of degradation of Shudras and Ati
Shudras. His considered conclusion was that the root cause of
degradation was ignorance born out of lack of education.
As
a matter of fact the Caste System denied education to the Shudras and
Ati Shudras. When Phule was sent school by his father, people of his own
community condemned it and boycotted him for violating the custom. But
equality of status is impossible without imparting to the oppressed a
level of education and health equal to others in the society.
Education
not only widens the mind and liberates if from outdated thoughts and
practices, it enables a man to claim and occupy positions in life. It is
the main instrument of empowerment. Education liberates one from most
of the social barriers like Untouchability. Equal acceptability of the
downtrodden in the society can surely be established by education. An
illiterate man is a permanent destitute in a competitive society.
Literacy improves ability to compete. It is a factor securing social
justice and freedom from dependence.
EFFORTS TO IMPROVE LITERACY OF THE OPPRESSED
Much
of the planned efforts to improve education standards of the oppressed
classes have remained on paper. Our planners have laid special emphasis
on spreading education in rural areas, particularly areas inhabited by
Scheduled Castes and Scheduled Tribes.
Priority
has been attached on opening primary schools in these areas in every
plan. Special Funds have been earmarked for construction of school
buildings in these areas.
Youth
from these classes have been given special incentives to get trained in
Education. Many Scholarships for Higher Education have been instituted.
In most areas of the Country, non-Formal and also Informal Education
for the Children coming from these Classes, through Anganwadi System and
Ashram Schools has also been included in the Plans.
In
spite of the above efforts the actual achievement has not been
encouraging at all. In practice the problem has been gaining much larger
magnitude and efforts of government have not kept speed with the need.
This is primarily due to paper planning, lack of political will to
implement the schemes, and perhaps lack of intentions to implement.
Due
to lack of resources and also social acceptability of the Scheduled
Castes and Scheduled Tribes, they have been comparatively more deprived
of facilities for education, than the general mass of Indians.
While
the rich classes automatically started enjoying the benefits of
education .and higher educations once the country became free, the
oppressed needed special care.
Dependence
on economic resources and social opportunities, has marred the chances
of most Oppressed Classes to reap full benefits of the Government
Schemes. Had there been, a more comprehensive approach the poor would
not have been at the mercy of these factors. It is sad that the gap of
literacy level between the oppressed classes and the general population
has increased from one plan to another.
Sixth
All India Educational survey conducted by NCERT in collaboration with
NIC revealed the startling fact that there was a large gap between the
total number of habitations and those covered by primary schools. What
is more surprising is the fact that there was no data on how many of
these uncovered habitations fall in tribal sub-plan clusters, or
Scheduled Areas or areas predominantly inhabited by the Scheduled
Castes. The survey also revealed imbalance between in the growth of
number of schools in urban and rural areas. Considering that a majority
of the Scheduled Tribes and Scheduled Castes live in rural areas, these
figures were relevant.
Out
of a Total of 10,59,191 Habitations in the Rural Areas only 5,32,962
have Primary Schools, 1,45,824 Habitations have Upper Primary Schools,
53,174 have Secondary Schools and only 11,955 have Higher Secondary
Schools. Thus there are more than 5 Lakh Rural Habitations in the
Country forming nearly 50% of the Total Habitations, Do Not Have even
Primary Schools.
During
the Last Decade the Number of Primary Schools has increased by 19.62%
while in the Rural Areas by 7.57% only. The Argument generally given is
that Teachers Do Not Like to go to Rural Interiors, and therefore even
the Schools which have been opened in Rural Areas, must be Ill Equipped
and Badly Run. Very Little Attention has been paid to Recruit Local
Teachers.
No
Incentives have been given to Tribal and Scheduled Castes Communities
to Open their Own Schools. Such incentives would have gone a long way to
improve the social and educational standing of these oppressed castes
at par with upper castes and well to do sections of the society.
People
belonging to higher and well to do castes have Opened Schools and
Colleges, and many of them have been given lots of Incentives, Free Land
or Concessional Land, Financial Grants, Lots of Aids and Liberal Loans
on Soft Interests in the Name of Education. Are these Cruel Jokes on the
Poor Weaker Sections? What Fraud are these?
As
against the National Average of 52.21% Literacy Rate, the Literacy Rate
of Scheduled Castes is 37.41%. Although 2/3rd of all Males in the
Country are Educated; only 50% of the Males belonging to the Scheduled
Castes are said to be Literate. That is they can Sign and Write their
Names. That is the Literacy in this Country, even Now.
As
far Women, more than Three Quarters of Scheduled Caste Women are
Illiterate, as against the Literacy Rate of 39.29% Illiteracy of Women
in General. In some particular States, these figures are even more
alarming. In UP, the State with the Largest Population of Scheduled
Castes, the Literacy Percentage of Scheduled Caste Women is less than
10%.
Literacy
Levels of the Scheduled Tribes is also a sad story. The gap between
literate persons belonging to the Scheduled Tribes, and those belonging
to the General Population was 18.15% in the Year 1971. This gap
increased over the Years to 19.88% in 1981 and further widened to
22.61%. As per the last Census of 1991, as many as 70.40% Tribals were
Illiterate. This, as compared to only the 47.79% Illiterate Persons
amongst the general population. This is a sad Reflection on the Nation.
Literacy
Level of the Tribal Women shows even worse statistics. The gap between
Illiterate Tribal Women and Women belonging to General Population was
14% in 1971. And this Gap Increased to 16% in 1981 and further Widened
to 21.04% in 1991. As of today 8 out of 10 Tribal Women are Illiterate.
How then can the general Parameters of Female Emancipation, hold good
for them?
The
Rate of Growth of Literacy among the Tribals, over the last Three
Decades has been very Sluggish, and far from Satisfactory Levels as
would show them the light of Freedom and Self-Dependence. The Literacy
Levels increased by 6.78%, during 1971-81 and then 16% during the decade
1981-91 for the General Population, while among the Tribals the Rate of
Increase was only 5.05% and 13.25%.
The
Dropout Rate of the Scheduled Tribes, at the Primary Level is 64.53% as
against the 47.93% amongst the General Category. This is an alarming
reflection on the dangerous Socio-Economic Constraints, the Tribals
increasingly are Finding Impossible to Overcome. They continue to be
slaves of these limitations.
Unless
Literacy Levels Improve among the SC&ST Dalits, their Integration
in the Society at large, will not be possible. It is therefore, clear
from all the above figures that, majority of the Scheduled Castes,
Scheduled Tribes and other Oppressed Classes, who live in the Rural
Areas are deprived of, Basic Facilities of Education, even in this 50th
Year of the Nation’s Independence.
As
for all the Adult Education Programmes, Rural Education Schemes etc,
the least said is better. All those Teachers and Head Masters and Head
Mistresses, who do not want to go to Rural Areas to Work and Teach, and
Pay heavy amount of Bribes and Kick Backs to remain in their own big
Towns, large Cities, particularly to get their Postings in the State
Capitals are Posted In-Charge of these Schemes. Will they be ever
Interested or Sincere in any Adult Education Programmes, Rural Education
Schemes and the like. Never.
As
Administrators in the Education System, all those Teachers and the Head
Masters and Head Mistresses, who do not want to go to Rural Areas to
Work and Teach, instead of taking up Improvement of Rural Schools, and
suggesting creation of better facilities and good Developments, will
only Sleep and be constantly Complaining. Or they will only prefer to
Close Down and Down Grade, even the existing Schools than Developing and
Improving any of them. They may Demolish Old School Buildings and Class
Rooms, instead of Repairing and giving new and additional Lives to the
Old Ones, and Utilise the available Funds to Create or Add better Bigger
Additional and New Infrastructures. Instead of Opening New Schools in
Villages and SC&ST Hamlets, they only keep building New School
Buildings and Class Rooms, in the Existing Schools in ‘caste hindu’
Villages to Please the big rich Feudal Landlords there, powerful
Chairmen of Panchayats, or influential Village Heads, to get Commissions
from the well connected local Contractors, taking up the work they
approve and sanction for Construction. They make money in silently
pulling down the old school buildings and class rooms, and take away the
Doors Windows and Wood in Roofs.
Those
in-charge of all Adult Education Programmes, Rural Education Schemes
etc, keep avoiding and postponing their visits to the backward Rural
Areas, giving as excuses and complaining about the lack of Bath Rooms,
Toilets, and non-availability of good Food, that too on a complimentary
basis, in the distant and remote poor backward Rural Areas. Hence
whenever forced to go to the remote poor backward Rural Areas, they
start from their Residences leisurely around 1000 or 1030 hours, after a
heavy breakfast they call as Brunch, where as their daily Working Hours
start at 0800 or 0900 hours. Then also, they move only, when they
manage to get some Govt Vehicles. But they are meticulous, in applying
for TA&DA for visiting the Village Schools in the Rural Areas. That
is only, a big and sheer waste and drain of Public Tax Payers Money, and
diversion into their private pockets, purse and Bank Accounts.
In
the above circumstances, nothing gets done, and Literacy hardly
improves in the Rural Areas. In other words, there is No Hope of their
Acquiring even the Basic Means of Empowerment. How can it be expected
that in the near foreseeable future, these oppressed and downtrodden
will be able to gain a social status equal to others, and Live as Free
and Self-Dependent Citizens? They obviously do not have any hope, to
Gain Freedom during their life time.
Added
to this is the lack of Incentives and Ultimate Frustration. Those few
from the Rural Areas, who somehow manage to Study and Pass, can not get
any Jobs. Only those Children in the Towns and Cities, like the Children
of all the Adult Education Programmes, Rural Education Schemes etc, the
least said is better. For all those big fraudulent Teachers and Head
Masters and Head Mistresses, who do not want to go to Rural Areas to
Work and Teach the Rural People, though working in Education Department
of the Govt, for assured better Salaries, good Working Conditions,
decent Perks like Quarters for their Residential Accommodation, as well
as Vehicles, TA&DA for Visits outside their Schools and Offices,
send their Children to Private Schools and Missionary Institutions for
English Education, wanting to grab all Jobs. Hence many Rural Children,
do not get any Jobs even after their Education in Schools and Colleges.
Hence they are cumulatively cheated and deprived.
It
is pity that, all the High Flown Ideas and Schemes relating to
‘Education for All’ have remained on paper, without tangible results. It
is also a pity that those who belong to the Privileged Classes of the
Society, have never Understood the Problem that the larger Segments of
the Society are now Alienated from the Mainstream. Caste System, or
rather the vertical hierarchy of the Castes, have always closed the
doors of such interaction, between the communities and classes. Hence,
the caste hindus and privileged classes, continue to exploit the
illiterate masses, and the Vested Interests are stretching out the Rural
Miseries, Prolonging the Dependence of the Illiterates on the
Exploitative Fraudulent Literates.’
Kanshi Ram had also written once about the Governments and Education as follows -
SUCCESSIVE GOVERNMENTS HAVE FAILED
‘Successive
Governments have failed, to give Compulsory Education to the Children.
As a result, nearly 60% of Population in the Country, especially
Children are still Illiterate.
Why
this situation, even after 50 years of Independence? And the Position
in Villages, has become worse than ever before, due to neglect of
education, exploitation in agriculture, increasing poverty, raising
numbers of population etc.
Today
one can see many High School Studied Children, those who have studied
up to Tenth Class, failing. Why? Because their Teachers were not
bothered to Teach in the Class, but Preferred to Give Coaching and
Tuition outside the School, and in many cases in their Homes for a big
Consideration, right from the beginning of Class One.
Most
of the Teachers had the Support Backing and Cooperation of their
equally Guilty Irresponsible Head Masters and Head Mistresses. Hence the
Teachers could easily cover up their mistakes and failures, and the
later also shielded and protected most of the Teachers failing and
unwilling to Teach the Children in their Classes. Hence, the Students
who never knew or learnt anything at all, were merrily and conveniently
passed and promoted to the next higher class, providing them with No
Incentives to Learn, or Holding out No Threat of Detention in the Class
for another Year for their Failure.
At
times there was also for some consideration, in passing such failing
and failed students, as the Parents of such Children were willing to Pay
or Paid well, and Looked after the Head Masters/ Head Mistresses and
the Teachers with good costly Gifts like Jewelleries and other
Valuables, Cash, or in Kind like Household Goods, bagfuls of Rice and
other Grains, or Ground Nuts, Pulses and Fruits. Others, mostly Children
of poor Parents, such as those from the SC&ST Communities, could
not afford to give any such gifts or other things. Hence such Children
were often rebuked in the class, or publicly before others in the School
and outside, or were severely punished. Capital Punishments to
SC&ST Children were frequent and very common. Thus, many SC&ST
Children were failed, made to Repeat the Class and Study again and
again, wastefully in the same Class, till they were openly and
compulsorily pushed out of the Schools. Often, the SC&ST Children
themselves dropped out of the schools, even before the completion of
their First Year in the Schools, or subsequently. For, they Find the
Schools were unfriendly, the class environment bad and not conducive to
Study or for any Learning.
The
SC&ST Children invariably felt and still feel that their Teachers
are often bad foolish negative; most of the times unhelpful
uncooperative unfriendly unsympathetic inhuman and cruel. Hence, most of
the children considered and still are of the opinion that, they are
only wasting their Times in their Classes and Schools. In addition, they
were and even now are facing unwanted humiliations, in the hands of all
the bad unsympathetic teachers, school authorities and their
classmates.
Children
from brahmin families could get good guidance and coaching from their
learned parents. Even there, those from poor families, and the children
from the savarna communities opted to get Tuitions from the Class
Teachers in their Homes.
The
Considerations of the Teachers, not to Teach in the Class, all their
Students in the School, and choosing to take private Tuitions at their
Homes were at times their Caste Considerations, SC&ST Children could
not get any Tuitions from such Teachers, to Learn and Understand their
Lessons which the Teachers were supposed to Teach in the Class Rooms of
the Schools. Most of the Times, the Consideration for the Tuitions was
Big Money. Since the SCs&STs were invariably poor, and that being
the prime reason for them sending their Children to Govt and Municipal
or Welfare Schools meant for the SCs&STs Backwards and the Poor,
they could not afford to Pay the huge Tuition Fees to the Cunning
Teachers, who were refusing to Teach and avoiding to Educate the
Children of their Classes in the Schools. Hence SC&ST Children could
not Learn their Lessons from their Teachers.
Most
of the Teachers in Govt and Municipal Schools being brahmins and other
Savarna friends of the brahmins, living in upmarket areas, most of the
SC&ST Children could never go to their Teachers Homes for Tuitions,
even when some of their Parents could somehow afford to pay for the
Tuitions. Hence, the Children could not get any Tuitions, in such cases
also to learn and understand their lessons.
The
Parents of many SC&ST Children are poor and illiterate, and their
surroundings also do not have any learned, reasonably educated men and
women, to help and guide them in their Lessons, the SC&ST Children
could never Learn any Lessons, or Understand even the small things they
had Learnt to Read Write and Could Remember and Recall.
The
Cumulative net result is that the Teachers, Head Masters/ Head
Mistresses, the Schools, Colleges, Lecturers, Professors, the Principles
and the Education System have failed and are failing our Students. That
is how, many of our Tenth Studied Children from many High Schools can’t
count cash, write or read any application or letter, or understand
anything, write anything, or read anything in any language including in
their own mother tongues, or the local vernacular language which is the
medium in their schools. Sadly, many can not even write their names. So
bad is the reality of our Teachers, Schools, Students and Education
System.
We
could still see many individuals who know nothing, passing their High
Schools, Plus Two Exams, even going to Colleges, and getting their
Degrees. That is because, someone else in their families or
neighbourhood, appears for them to write their Examinations and make
them Pass. That is a great Fraud and Cheating.
The
manipulations within the Education System are big serious Problem these
Days. Many things happen, most of the times with the help of the
Inspectors, Examiners and active Support of the Authorities.
What
then can we say of our modern Education, which the British so
meticulously built up for us, in the face of many stiff resistances and
strong oppositions from brahmins. The later seem to be finally
succeeding, in their desire and determination to deny education to the
masses, decades after their British Masters had left the shores of this
Country.’
Kanshi Ram had also said elsewhere –
Sadly
for all of Us, the Education System World-Over does not Teach Us,
anywhere at anytime our Own Individual Values, Ways of Living in our
Lives, Rights and Limitations, Women’s Rights, Family Commitments,
Community Rights, and our Responsibilities and Usefulness to the Society
at Large. Hence, most of Us are Unable to have our Aims Clearly, set
our Individual Goals in Life, Family Objectives and Community
Responsibilities. That is why all the Problems of Drifting, Waywardness,
Breaking up of Families, all the Irresponsibilities, Refusal and
Unwillingness to Help the Needy, Extend Assistance and Succour on our
own without being asked advised told to those in need and distress.
The
Oppressions of the Weak, Opportunistic Exploitation, betrayals cheating
and Swindling of our own people, and all those who trust and have faith
in us silently go on. That is why today, individuals are found to be
increasingly too Irresponsible, Exploiting, and families breaking down
and collapsing, just as Pack of Cards, unable to withstand any trials
tribulations, testing times, and even small problems. Individuals forget
that their beliefs faith outlooks are not of overriding importance than
the family, welfare stability security safety peace and future of their
own Children. Or the desire to take revenge and wreck vengeance on one
another in the family, forgetting that the others hand one had so
eagerly sought and so fondly and gratefully held happily and lovingly
not much long ago.
Many
Girls, Women and Lady-Teachers; Mothers Aunts Elder-Sisters; Cinemas,
Dramas, TVs, the Fashion Shows, Music Videos and Media are so
Irresponsible and Dress Badly that they all set bad Examples for other
Girls, right from their young Childhood. Computers, Internet, Social
Net-Works and Blogs all appear to be adding fuel to the already burning
situation. Many of them in fact really appear to be too Provocative to
Adolescent Boys and even Girls, if not setting many men on Fire.
We
don’t know why Teachers even in Missionary Schools and Colleges, can’t
wear close cut Blouses like the Nuns Teaching there. And, what is the
need for them, to push down the neck line cuts of their blouses in the
back, and show off their Shoulders and more than half of their Back;
expose their Cleavages at the front; Reveal their rich fleshy Tyres
Oozing-out, even Sagging and Flowing-down, as the bottom lines of their
Blouses Raise; show-off their Navel Button-Holes, as well as open up the
Stomach, down up to their Pelvic Bones, even though many oldies have
big scarred ugly pot-bellies? Why they change to such denigrating
degenerative dresses? That, though many Institutes and Colleges during
their Teacher Training Days, had enforced strict dress codes of wearing
uniforms with closely covering full length long blouses, so as to not
expose any of their flesh and skins; with their hair closely and tightly
coiled and worn neatly as nice buns, to be the model women Scholars and
Teachers for the other Girls Women Mothers and Students in all the
Neighbourhood, and in the Schools and Colleges?
Fathers
also appear to be very much Responsible for rapidly deteriorating
Situation, since they appear to be actually accepting permissive and
irresponsible for allowing permitting or keeping quiet and silent as the
Mothers and Elder-Daughters, or the Working Women of the Families going
out of their Houses, Dress badly indiscreetly or even provocatively and
indecently, showing-off, revealing, exposing themselves, and leaving
nothing for imagination, guess and thinking.
ODRF 1ST Anniversary and Manyawar Kanshi
Ram Ji International Award Ceremony was organized on 25th October, 2008
at Chateau Granieri, 2522 West main street, Jefferson Ville PA 19401.
Dr. Sakya Mohan and Ms. Savitha Duraisamy compeering the event, the
program began with the lighting of the lamp and paying tribute to Dr.
Babasaheb Ambedkar, Dr. Martin Luther King Jr. and other revolutionist
by Ms. Shushma Thevar, the president, Temp Solutions Inc., USA, and Rep.
Thaddeus Kirkland, state
representative,159th district in Pennsylvania. Read More After the
lighting of the lamp Ms. the ODRF cultural team Prafulla Kamble,
Josephine, Dhammamitra Vikas, Pratibha Kamble and Pramanand Rangari
chanted Buddha Vandana. Dr. Sakya Mohan welcomed the dignitaries and the
participant and greeted the Dignitaries with a bunch of flowers. The
programme was lit up with the presence of personalities like Mr. Joe
Hoeffel, commissioner, Montgomery County, Rep. Thaddeus Kirkland, State
representative, 159th district in Pennsylvania, Mr. Ron starr, Ms.
Surabhi Garg, United States Indian political Action committee and
representatives from various Indian and US Organizations and
individuals.
kanshiram_international_award_in_usa
Mr.Ashok,
Ms. Neeta Bhole, Ms. Pratibha Kamble, Ms. Chitra, Mr. Praveen Lawande,
Ms. Pallavi shinde, Mr. Pramanand Rangari and Master Akshay Thevar sang
an awareness song on blind faith on different gods and goddesses and
urged to believe in science and rational thinking. After which Mr.
Praveen Lawande, Treasurer of ODRF presented the vision, mission and
background history of ODRF. ODRF aims at paving the way for sustainable
development by ensuring universal education, access to basic health care
services, creating equal opportunities and advocating human rights
issues of the most exploited communities. Keeping all these principles
as the centre, seven committed youth who in carrying the legacy of Dr.
Ambedkar, Phule, Shahuji Maharaj and Kanshiramji, joined hands to pay
back to the society by starting ODRF in the year 2007 under the dynamic
leadership of Mrs Sushama and Mr Michael Thevar.
It
was time to turn our attention to the activities of ODRF from 2007. Ms.
Nicola D’ Souza did a power point presentation on the ODRF activities.
In India ODRF concentrated on the following programmes:
· Sponsorships of the higher education of deserving students.
· Emergency Relief fund for an injured volunteer
· Support of various human rights activities of individuals & other
· Non-profits
Cleanliness drive in the USA
• Distribution of school supplies and distribution of Toys
• Coordination with international agencies to sensitize, promote and implement the affirmative action policies
•
Sensitizing the international community against caste discrimination in
India and educating the state representatives, congressmen and senators
in USA to fight against caste discrimination in India through
international community pressure.
•
Social awakening through the celebration of the birth and death
anniversaries of Buddha, Dr Ambedkar, Periyar and other great
revolutionaries when Mr. Joe Hoeffel, Commissioner, Montgomery county
addressed the gathering he said “I am impressed with the activities of
ODRF and Mr. Mike for the commitment and goodwill for the social
cause. ODRF is fighting against caste system in India and working for
the cause of the oppressed” he concluded his speech by saying “we want
to make a change so fight for what we believe”.
Master
Akshay Thevar received a standing ovation for his speech on Dr.
Babasaheb Ambedkar and America. In his speech, he stated that there is a
strong link between Dr. Babashaheb Ambedkar and USA. He studied in
Columbia University from 1913 to 1916 this was the time when he came in
contact with the world most famous personalities like Prof. John Deway,
James Shotwell, Edwin Seligman and James Harvey Robinson. These people
created a great impact on Dr. Ambedkar in many ways like teaching him
democracy, Anthropology,economics, civil rights and pragmatism. Mr.
Pramanand Rangari, one of the board members of ODRF shared his
experience. He said that Temp Solutions Inc. is committed to the
principles of corporate social responsibility and good corporate
citizenship. He added that he is grateful to Temp Solutions for giving
him an opportunity to Work in US\A and gain international expertise in
the field of mental health, to develop professionally and ensure that we
should pay back to society with the available resources.
Mr.
Dinesh Dalvi the treasurer of ODRF started his sharing with the words
of Dr. Martin Luther King Jr, “KEEP HOPE ALIVE”. ODRF lives by these
words, be it the school bag distribution or toys distribution… or
fighting for social justice undertaken by ODRF, it has always succeeded
in installing hope for better future based on liberty, equality and
fraternity. Actions speak louder than words. ODRF activities speak
thousand words.
Pratibha
Kamble, a perfect example of how temp Solutions Inc. is committed to
its cause. A dalit girl from India shared her experience of coming to
USA. “I had never dreamed that I will be going to USA and work in a very
reputed Health Care Organization. This was simply because of one reason
that I completed my entire education in my mother tongue that due to
lack of exposure to speak and write in English. Mr. Michael sir has
been in constant contact with me and my family and became the source of
motivation to improve my communication skills and it is only because
front of you. This is a big change in my life that I came to USA and
away from my parents. After my arrived in Pennsylvania Mr. Michael sir
and family as treated me like their own sister and never let me feel
that I was alone”.
A
man who could never be forgotten and who is the source of example for
many youngsters and the man with the mission of paying back to the
society shared his views on ODRF and other activities. He started his
speech by paying tribute to the great personalities like Gautama Buddha,
Saint Ravidass, Saint Ghasidass, Mahatma Jyothiba Phule, Shahuji
Maharaj, EVR Periyar Ramaswamy Naikar, Narayana Guru, Dr. Babasaheb
Ambedkar, Manyawar Kanshiramji and from the USA Martin Luther King Jr,
JF Kennedy, Abraham Lincoln and all other warriors who have dedicated
their lives to bring equality, justice, liberty and fraternity. Dalits
are the most oppressed communities of Indian society along with Tribal
communities. 250 Million Dalits in India and more than 300 Million in
south Asia are victims of 3000 year old Hindu caste system. The
fundamentalist caste forces in India and world over who are against
giving equal rights to Dalits are great threat to global Human Rights
concerns. Martin Luther King Jr, rightly said, “Injustice anywhere is a
threat to justice everywhere”. The globalization and liberalization also
opened up societies for human rights scrutinizes. Then he drew the
attention of the members to the future plans of ODRF
He
concluded his speech by saying “we will be made to believe that change
need to happen, we want to live as human beings and will also need to
recognize others as human beings. And incorporating the proactive
policies to regain the economic rights to Dalits would be a small but
significant step towards larger goal.”
ODRF
initiated the awards in the name of Manyawar Kanshiramji and Bhante
Sangharakshita who played a major role after Dr Ambedkar to carry
forward his mission. The awards will be given to the activists engaged
in sociopolitical and Dhamma movement.
Manyawar
Kanshiramji was born on March 15th 1934 in a Ramdasiya Sikh Community
in Khavaspur Village of Ropad District in Punjab, INDIA. During 1960’s
while working as a scientist in Pune, he was exposed to the bad breath
of Hindu Social order i.e. atrocious caste system. This was the turning
point of his life and he travelled all over the country to awaken the
educated employees who got benefitted due to the affirmative action
policy but failed to serve the community. He decided that he will never
get married, never acquire any property, and never attend any ceremonial
function, marriage function or a party. He also decided that he will
devote and dedicate the rest of his life to achieve the goals of Shahu –
Phule – Ambedkarite movement.
During
his life journey of 72 years, he founded many organizations to achieve
the unfulfilled dreams of Dr Ambedkar like BAMCEF, DS4, Buddhist
Research Centre, and Bahujan Samaj Party. It was the vision and
sacrifice of Manyawar Kanshi Ram Sahib that Bahujan Samaj Party could
capture the power in Uttar Pradesh 4 times. It was his commitment,
dedication and vision that today a woman from oppressed community ‘Bahan
Mayawati’ is the Chief Minister of India’s Largest State, Uttar
Pradesh.
Dr.
Ambedkar told his people that “politics is the master key by which you
can open any locks”. Manyawar Kanshi Ram Ji brought the Socio-Political
revolution in India and united People from SC, ST, OBC & Converted
minorities which constitutes 85% of India’s population to become the
rulers in India. He could not see his dream fulfilled as he died on 9th
Oct 2006 due to long illness. But, his million of followers are working
day & night to fulfill his dream of capturing India’s Parliament in
2009 general elections.
Manyawar
Kanshi Ram Ji’s prevented millions of people turning into ‘Uncle Tom’
using pay back to society strategy. He changed the dimensions of
politics in India which was the monopoly of dominant castes.
Taking
the inspirations from life of Manyawar Kanshi Ram Ji ODRF decided to
honor personalities worldwide who contributed towards upliftment of
marginalized people. To appreciate and recognize the contributions of
such personalities, ODRF started an award ‘Manyawar Kanshi Ram Ji
International award’ from the year 2008.
This
year Rep. Thaddeus Kirkland, state representative, 159th district in
Pensylvenia and Dipak Panzade with Manyawar Kanshi Ram Ji award for
their contribution in sociopolitical movement in India and abroad. Mr.
Thaddeus is very committed towards the cause of social justice &
human rights. He is the voice of millions of oppressed people in India
& USA. It was Mr. Kirkland who lobbied in Pennsylvania assembly to
condemn the Caste discrimination in India. This contribution of Mr.
Kirkland directly linked oppressed people in India with
African-Americans, and given a new hope that one day ‘the world will be
free from all kind of discriminations. Accepting the award Mr. Thaddeus
Kirkland expressed his solidarity with the cause against caste system.
He also promised to spread awareness on the Indian caste system among
the international communities.
Mr.
Dipak Panzade, a silent but committed activist and ODRF Volunteer works
day and night to spread the ideology of Dr. Ambedkar. He is involved
with several activities in the community to empower dalits, Tribals and
other weaker sections of the Indian Society. The function ended with the
positive note from Ms. Surabhi Garg, United States Indian political
Action committee said that this is a new beginning and let this new
beginning continue to work for the cause of the marginalized
communities. After the speech of Ms. Surabhi Garg the cultural team came
up with a song in Marathi meanwhile the participants started enjoying
the dinner. The programme ended with vote of thanks by Satyajit
Somvanshi
Special speech delivered bY Manyawar Kanshi Ram Ji at 1st World Dalit Conference In Malaysia on 10th & 11th October,1998
Dalits
should become rulers instead of being ruled. We must not be always at
the receiving end, instead become the givers, Dalit Leader Mr. Kanshi
Ram told the world dalits. It’s long we have been ruled. It is long we
have been taking. Now it is time we change the destiny to rule and give,
he said. Mr. Kanshi Ram who is the Founder Prisident of Bahujan Samaj
Party delivered a key-note address at the opening of the 1st World Dalit
Convention ‘A new vision towards a casteless society’ at the Kuala
Lampur Mines Resort City.
The
two day convention held on 10th and 11th October 1998 was well attended
by more than 700 delegates throughout the world including famous
politicians noted leaders from dalit movement, champions of
down-trodden, social reformers, renowned economists, famous
educationists and great scholars.
The
Malaysian Manister of Tourism, Arts and Culture Datuk Sabbaruddin Chik
officialy opened the conference which saw the opening very colourful
with Malaysian cultural and traditional dances performed by Indians,
Malays and Chinese.Mr. Kanshi Ram garlanded the Portrait of Dr.
Babasaheb Ambedkar while Dalit Sena President Ram Vilas Paswan garlanded
the portrait of the great Periar.
Mr.
Kanshi Ram in his speech continued to trace the history of caste and
Braminical social order. He asserted by virtue of his vast experience
that elimination of caste was impossible at this stage. He also
elaborated the very purpose of creating caste.In context of caste
oppression and justice Mr. Kanshi Ram refered the role of Dr. Ambedkar.
He commended the merit of ‘Communial Award’ which he achieved after a
long struggle.
Dr.
Ambedkar could not sustain the going due to the constant pressure of
the mighty upper caste Hindus, Mr. Kanshi Ram told the delegates who
packed the hall.’Babasaheb Ambedkar was able to get reservation for the
oppressed in legislative houses, job opportunities in government
departments and also places in higher educational insitutions.
I
wish to stress upon that reservation is not the soultion to oour
problem. We must become rulers instead of being ruled, givers instead of
being takers, Mr. Kanshi Ram told the crowd to a thunderous applause.It
is my duty to prepare my people not to get reservation but to grant
reservation. Who can granreservation? Only rulers can grant reservation.
Hence, I will prepare my people to become rulers.If we do not become
rulers, our problems will remain forever, Kanshi Ram said.
In
order to become rulers we must learn how to handle caste. Dr. Ambedkar,
Nehru, Gandhi and Indra Gandhi were experts in handling caste. Nehru
handled caste so well that he made Dr. Ambedkar helpless and retain the
Brahminical Social Order. Indra Gandhi also handled caste well to
benefit the Brahminical Social Order.Dr. Ambedkar prepared the SC/ST to
handle Caste. That is how we could get many benefits from the British,
he added.
Mr.
Kanshi Ram expressed concern for 10 crores slum dwellers who are
deprived of proper drinking water and electric supply.People migrating
from villages to cities are also being denied of many facilities and end
up in polluting the enviornment.But those refugees who came from
Pakistan after independence were duly taken care of by the then
government and a special budget was allocated to meet their basic
necessities, he pointed out to the delegates. According to Mr.Kanshi
Ram ,slum dewellers presently living in urban areas are the Dalit
refugees who have migrated from the villages because of acrimonys &
atrocities committed by upper case Hindus.They have not been able to
influence the Planning Commission and the Government of India to
allocate separate budget to provide them bread, clothes and shelter.
A
decent life is a matter of fundamental right of every citizen in
accordance with the constitutional mandate, Mr. Kanshi Ram asserted.He
advocated separate settlement for dalit people as once formulated by
Dr.Babasaheb Ambedkar.He was very critical of the evil impact of
caste-system in India. Wherever the Indians went they never failed
to carry with them this spreading disease he told the lauging and
cheering crowd.The Indians are prepared to leave anythign behind. They
leave behind their little property, small land and their huts.But they
will never leave behind their caste. They carry with them wherever they
go, he said.While urgimg the dalits to unite he also called upon the
Dalit intellectuals to shed away the approach of existing analysis only.
They
should instead come with forward-looking approach in education,
economic and social problems.They must also come up with some sort of
effective solution programme, Mr. Kanshi Ram added.Mr. Kanshi Ram
impressed upon the delegates that Dalit problem can only be solved
through political power to rule the country.’We must become the rulers
instead of being ruled,’he told the cheering and applauding delegates.
In
1984, Kanshi Ram founded the Bahujan Samaj Party, just in time for his
young colleague Mayawati to stand for a parliamentary seat in a
byelection the next year. Twenty-five years on, the electoral
achievements of the BSP and of Mayawati herself have been extraordinary.
It is doubtful that in 1984 Kanshi Ram could have done so much as even
daydream of dominating the politics of India’s largest state. With the
limited exception of the still young Ram Vilas Paswan from Bihar, at the
time there was no strong, independent Indian leader of Dalit origins.
Kanshi
Ram was already middle-aged in 1984 and a veteran organiser in
Maharashtra, the heartland of SC/ST politics of the 20th century. As a
young science graduate, he had moved to Pune from Punjab—his family was
Raedasi Sikh, from a Chamar community converted to Sikhism—to take up a
position reserved for the scheduled castes in the defence production
industry. In Pune, he soon gravitated towards associations of the SC/ST
followers of Ambedkar. D.K. Khaparde, who became Kanshi Ram’s closest
colleague and friend in Pune, recalled to me the electrifying effect
that a reading of Ambedkar’s Annihilation of Caste had on him. Kanshi Ram was instantly radicalised by Ambedkar’s attack on caste and on Brahminism in particular.
The
other radicalising event in Pune was the encounter Kanshi Ram had with
discrimination. He told me that he had never personally encountered the
practice of ritual untouchability while growing up in Punjab but he soon
saw it at work in Pune. On one occasion, he became so incensed with the
discriminatory treatment of a young Dalit woman that, in Khaparde’s
account, he struck an officer in the face. Khaparde said that by then
Kanshi Ram had already lost interest in his own career and did not even
bother to attend disciplinary hearings that were called in the matter.
Instead, he was happy to turn to promoting Ambedkar’s teachings and the
interests of Dalit employees.
Kanshi
Ram represents the critical bridge between the intellectual works and
political organisation of Ambedkar in western India and the contemporary
Dalit politics of northern India. Till Kanshi Ram came along, Ambedkar
was a remote and largely forgotten figure for legislators who occupied
reserved seats outside western India. Indeed, it was only after Kanshi
Ram and Mayawati began to make an impact that Ambedkar’s photographs
began to appear on the walls of the New Delhi residence of Ram Vilas
Paswan. Ram Vilas was just adapting to the shift of consciousness that
was taking place among people who were now increasingly being called
‘Dalits’ rather than ‘Harijans’ or ‘scheduled castes’.
Kanshi Ram was the critical bridge between Ambedkar’s work in western India and the contemporary SC/ST politics of the north.
Kanshi
Ram’s ideological formulation was presented in easily understood
language: 10 per cent of Indian society rules the remaining 90 per cent,
the bahujan samaj of Phule’s writings. Although the ruling 10 per cent
is composed of several castes, they draw their legitimacy and ruling
ideology from Brahminism. All the ruling institutions of society,
including the press, reflect this ruling ideology, which he called
Manuwadi or Brahminwadi. It was the task of a transformational political
movement to bring together as many of the oppressed 90 per cent of
society as it could. In some ways, Kanshi Ram’s political approach
harked back to Ambedkar’s approach during his Independent Labour Party
days in the 1930s, a leftist period when Ambedkar was intent on building
a coalition of the SC/STs and other subordinated communities in India.
When this approach failed, Ambedkar retreated and sadly ended his
political career as little more than a leader of the Mahars.
There
are those who tried to dismiss Kanshi Ram as a thug. A couple of times,
regrettably, he did physically lash out at those who bothered him.
There was the incident in Pune mentioned above and then a later case
involving a journalist in Delhi. On the second occasion, a section of
the press came to refer to him as ‘Punchy Ram’ for a while. True, these
acts of minor violence were not pretty. But nor did they really amount
to a pattern of conduct that rendered Kanshi Ram unfit for public
office. His later years were a tightrope act: he was a participant in
national affairs but he was also a deliberate and symbolic disrupter of
the status quo. Inevitably, this brought down a volley of brickbats on
his head. This is not an excuse for bad behaviour but it does represent a
context. Both Kanshi Ram and Mayawati have been subjected to more abuse
and disparagement than is usual even for politicians. They are despised
and feared almost in equal measure.
Kanshi
Ram was far too ambitious a politician to wish to settle for what he
saw as the condescension behind reservation of jobs in the public sector
for the SCs. “Once the bahujan samaj get to power throughout India, it
will be they who can condescend to the Brahmins by giving them
reservation proportional to their own (meagre) population,” he told me
in the late 1990s, with more than a little bravado. For it is doubtful
whether the BSP could have grown as it has without reserved
constituencies for SCs. He was also ignoring the fact that his political
education was a consequence of his holding a reserved position in
government. But Kanshi Ram’s point was that he and the BSP did not stand
for a sectional or token advantage for ‘their’ people. Like Ambedkar
the theoretician, he was about transformation, not scraps from the high
table.
She
wasn’t India’s first SC CM but Mayawati was the first to run a
government dedicated to the state’s most subordinated castes.
Perhaps
Kanshi Ram’s greatest political strength was his mastery of political
symbolism and a related concentration on the mindset of government
personnel rather than on policy. The BSP has never bothered trying to
formulate a comprehensive programme of policies. The goal has been to
capture power and put in place like-minded officers who will then,
seemingly almost reflexively, remake government and society so as to
serve the bahujan samaj. IAS officers have been transferred within UP in
record numbers in order to align government with the people.
Enterprises like the erection on Lucknow’s streets of statues of
Ambedkar, Periyar and even Kanshi Ram and Mayawati themselves have been
portrayed as necessary acts of consciousness- and confidence-raising for
the bahujan samaj.
Elevated!: Erecting statues in UP is portrayed as an act of Dalit confidence-raising
One of the persistent criticisms of the BSP governments is that they have been unusually corrupt.
Such censure is virtually impossible to evaluate but surely it is
possible that a party of outsiders like the BSP may be more obvious
rather than more greedy in its monetary extractions. There are
established avenues even for siphoning off of funds, and the BSP has
made a virtue as well as a necessity of not travelling down the beaten
path. And, until the assembly elections in 2007, BSP leaders knew that
their governments existed on borrowed time, and so perhaps there was an
urgency to the seemingly universal party imperative to collect funds.
Might there not be an element of truth in Mayawati’s claim that a BSP
government is judged by standards not applied to governments of parties
led by those higher on the social ladder?
The
formation of the first Mayawati government in 1995 resounded like a
thunder clap around India. Mayawati was not the first Dalit chief
minister in India but she was the first to run a government whose
rationale was service to the most subordinated caste communities of the
state. We have become so used to the Mayawati phenomenon that it is hard
to remember the mix of excitement, horror and disdain that her
elevation provoked. Could Kanshi Ram really have believed in 1984 that
such an event was possible? And could he have envisaged the triumph of
2007, a year after his death, when the BSP came to power with an
absolute majority in India’s largest state? (He would not have been so
happy with the Lok Sabha elections of 2009, when the party’s tally
remained almost static from 2004 and, with one exception, confined to
UP.)
The
post-Kanshi Ram BSP is now at an important crossroads. The party fairly
successfully repackaged itself in 2007 as the champion of all
subordinated people in UP, whatever their caste or community. This
relatively orthodox leftist position was the culmination of a change in
rhetoric and distribution of seats occurring over a number of years. The
BSP has now learnt to reach out to a wider caste constituency without
losing its Chamar base. (At the same time, throughout India the
Communists, who refuse to talk about caste at all, are sinking.) But the
price of heightened electoral success will be more insistent demands
for the delivery of material progress on the manifold economic and
social problems of UP. Levels of literacy and other measures of
prosperity remain significantly beneath the national average and well
beneath perhaps comparable states like Tamil Nadu. Those who constitute
these lagging measures are the Dalits and other members of the bahujan
samaj. This is not a problem that will solve itself. So successful has
the BSP become that it now urgently needs the policies that Kanshi Ram
treated as a kind of self-indulgent irrelevance.
Formative years: A young Mayawati at the mike; Kanshi Ram is second from left
QUESTION: Why are you so hostile to all the national parties, especially the communists?
KANSHI RAM:
To my mind, all parties represent the forces of status quo. For us,
politics is the politics of transformation. The existing parties are the
reason for the status quo. That is why there has been no upward
mobility for the backward communities. The communist parties have become
the biggest stumbling block in this regard. They keep talking about
change, but work for status quo. The BJP is better, they never talk
about change. So people never feel duped. Parties like the Congress and
communists talk about abolishing poverty, but work towards keeping
people poor. If the poor are not kept poor, these people cannot remain
in their seats.
QUESTION: At the Congress centenary, Arun Singh said your emergence was not healthy for the national ethos.
KANSHI RAM:
He is the grandson of a maharaja who never kept the interests of the
nation in mind. Nationalism to him is feudalism. NATIONALISM TO ME IS
THE MASSES OF INDIA. I BELIEVE IN THE TWO NATION THEORY: THOSE WHO
OPPRESS AND THOSE WHO ARE OPPRESSED .What does the grandson of a
wretched maharaja know about nationalism? What can we expect from Arun
Singh than such things?
QUESTION: Why is your cadre so hostile to Mahatma Gandhi?
KANSHI RAM:
Gandhi is the root of every thing. I want change. Dr. Ambedkar wanted
change. But Gandhi was the custodian of the status quo. He wanted
Shudras to remain Shudras .Gandhi worked to keep the nation divided .We
are working to unite the nation and erase all artificial divisions.
QUESTION: Why has your movement taken so much time to become a reality?
KANSHI RAM:
Upto 1971, I was not so much interested. I was working with RPI .Then I
found I was marching towards a ship that others were deserting .It took
a long time to prepare myself and others . We had to collect a lot of
information, so that we could know how to prepare society and build a
cadre. Preparing society initially took a long time. Now we are moving
at a tremendous speed. Next year when you meet me, you will ask me how
we have acquired such a speed.
QUESTION: How can you abolish caste by floating a casteist party?
KANSHI RAM: The BSP is not a casteist party. If we are uniting 6000 castes, how can you call us casteist?
QUESTION: I believe your party is off-limits to the upper castes.
KANSHI RAM:
The upper castes say why not include us. I say you are leading all the
parties. If you join our party, you will blick change here also .THE
UPPER CASTES CAN JOIN THE PARTY, BUT THEY CANNOT BE ITS LEADERS
.LEADERSHIP WILL REMAIN IN THE HANDS OF THE BACKWARD COMMUNITY. My fear
is that these upper caste people will come into our party and block the
process of change .When this fear goes, they can join our party.
QUESTION: What is your constituency?
KANSHI RAM: I REPRESENT THE CONSTITUENCIES OF BABU JAGJIVAN RAM AND CHAUDHARY CHARAN SINGH. AND MAY BE TO SOME EXTENT, SAYED SHAHABUDDIN.
QUESTION: Politicians we spoke to in Delhi say that if the BSP gets too belligerent they will finish you politically.
KANSHI RAM:
WE WILL FINISH THEM .BECAUSE IF INDIRA CAN BE FINISHED BY A CHAMAR, ARE
THESE FELLOWS GOING TO BE SAVED? WHEN WE ARE 90 PERCENT IN THE ARMED
FORCES, 70 PER CENT IN THE BSF, 50 PER CENT IN THE CRPF AND THE POLICE,
WHO CAN DO INJUSTICE TO US? A GENERAL NEEDS LESS BULLETS COMPARED TO
JAWANS .THEY MAY HAVE GENERALS BUT NO JAWANS.
QUESTION: Are you advocating an eye for an eye?
KANSHI RAM:
TWO EYES .I tell my followers Ek Eet Ka Jawab, Do Pathron Se ( you must
retaliate for one brick with two stones ) , otherwise you are not my
followers .
QUESTION: So you are propagating violence.
KANSHI RAM:
I am propagating strength. To curb violence, I must have strength
.Other than me, for instance nobody can crush the Shiv Sena. Any time I
come to Maharashtra, I will finish them .The violence of Shiv Sena will
end.
QUESTION: - How will you do that?
KANSHI RAM: -
Who are the members of the Shiv Sena who burn and destroy? They are
four castes: 1. Agari 2. Bhandari 3. Koli 4. Chamar. They are Scheduled
Castes, Scheduled Tribes and most backward communities. As soon as I
touch the Maharashtra, these people will instantly come with me.
QUESTION: - What makes you think that the BSP will not end up like the RPI? Bargaining for power with the ruling party.
KANSHI RAM:
- The RPI never bargained. It was begging. It never reached the status
of bargaining .I remember in 1971, the party struck an electoral
alliance with the Congress to contest 521 seats .The Congress contested
520 seats, the RPI contested one seat. I love the RPI, but I hate being
compared to it. It is like a cheap prostitute available at a pittance.
As long as I am alive, this will not happen to the BSP. We want change
.We don’t want alliances with the forces of status quo. If a government
cannot be formed without our co-operation, then we will have our own
conditions, for change. We want fundamental and structural changes, not
cosmetic ones.
QUESTION: - There are rumours that you met Hazi Mastan Mirza at Gonda last November to solicit funds.
KANSHI RAM:
- I have never met him anywhere. I have only seen his photograph .He
may be paying other people, but not us. In fact he is being used against
us. If anybody can prove that I have ever met him, I am prepared to
face the highest punishment .Moreover, how much money Hazi Mastan can
have? He is a very small man compared to me, as far as funds are
concerned. If I only have funds like Hazi Mastan, how can I beat the
Congress and other parties? How many crores can he give us?
QUESTION: - THERE IS SOME MYSTREY ABOUT THE SOURCES OF YOUR FUNDS.
KANSHI RAM:
- My funds come from various sources which will not dry up. My funds
come from those people who produce wealth. The Bahujan Samaj produces
wealth. I get my money from them. Lakhs of my people spend crores going
to festivals like the Kumbh Mela to improve their next birth. I tell
them that Kanshi Ram does not know anything about the next life. But he
is an expert in the present life.
Those
interested in improving their next life , I tell them , must go to the
Brahmins on the banks of the Ganga .Those interested in improving their
present life must come to me . So they throng to my meetings.
QUESTION: - There is talk of your being sponsored by the CIA.
KANSHI RAM:
- For so many years this government has been clapping about it. It
distributed lakhs of pamphlets about this in Bijnore. But the result was
that people became furious and could not be purchased. Babu Ji tried
to purchase votes at Rs. 1000 each .But even those who used to be
purchased at Rs.10 turned him down. And if I am a CIA man, why hasn’t
this government taken any action against me? That shows it is a hijra
(eunuch) government.
QUESTION: - They say you spent a lot of money on the Lucknow rally.
KANSHI RAM:
-Rs. 22 lakhs were spent on hiring the buses alone .But I am angry. It
should have been Rs. 22 crores .A time will come when people should
spend Rs. 22 crores on my call .I don’t feel any dearth of money. If
money is coming from a treasury, it will be extinguished. I am getting
money from a perennial source of funds. I need only one crore rupees to
win all the 542 parliamentary seats. One day, voters will queue up to
pay money to Kanshi Ram. The next day, they will que up to vote for
Kanshi Ram.
QUESTION: - Some of your party men have broken away from you.
KANSHI RAM:
- You cannot keep all the people together. Some people may get tired.
Some people may be purchased. Some may become frightened. This will be a
permanent feature. It will not demoralise us. I have created a method
where in a given time if 10 people go away , we will produce 110 people
of the same caliber .Whom we dropped as deadwood , others are trying to
pick up and burn a fire .They are trying to use them against us.
QUESTION: - You reiterate that you have never taken funds from a foreign source.
KANSHI RAM:
- When I went to England two years ago, some people - there are seven
lakh Chamars there - offered me funds. I decided not to take the money,
though Indira Gandhi, Rajiv Gandhi and Buta Singh had taken money from
the same source - the Guru Ravidass Gurdwara in Birmingham. They had
given to Babu Ji also .I was the only person who didn’t accept.
QUESTION: - What Kind of change are you looking for?
KANSHI RAM:
- I don’t want temporary changes. I am not prepared to attain what I
cannot sustain .Let us attain whatever we can, but it must be retained
and retained only by permanent change.
QUESTION: - And when do you intend to contest elections?
KANSHI RAM: - I will stand when there are 100 constituencies in India where I can get a walk over.
Lucknow The BSP faces its biggest threat from the Congress,
party chief and Uttar Pradesh Chief Minister Mayawati said on Monday
while addressing a huge rally of party workers here to mark the BSP’s
silver jubilee and the birth anniversary of party founder Kanshiram.
Accusing
the Congress of trying tricks to harm her party, Mayawati said she
would not let down the Dalits. “SC/ST samaj ka seer niche nahin hone
dungi kisi kimat par ( I won’t let down the SC/ST community at any
cost),” she said.
She
narrated the conditions in which the BSP was formed by the Kanshiram
in 1984. “In the beginning days, the Congress had tried to project
Kanshiram as an agent of the CIA,” she told the gathering. The Congress
had tried to create an impression that Kanshiram used to manage fund
to run his party from outside. But this could not stop the workers from
donating fund to run the party, she added.
The
BSP chief also made a comparison between her party’s progress and the
first 25 years of the Congress. “The BSP has a glorious history in the
first 25 years in comparison to that of the Congress party’s primary
stage,” she said. She said although several of its leaders left, her
party continues to make progress.
Terming
the Congress as anti-SC/ST, she said this was proved by the failure of
the UPA-1 government to declare national mourning even for a single
day after the death of Kanshiram in 2006. “This is an example of the
Congress’s anti-Dalit attitude,” she added.
She
also described the Women’s Reservation Bill as an anti-SC/ST move of
the Congress. She said her party would hold a demonstration against the
Bill on October 14.
The
Chief Minister also criticised the opposition parties, particularly
the Congress, for raising questions over the construction of memorials
and parks in the honour of SC/ST and backward community personalities.
Referring
to her own statues in parks and memorials, she said: “Is there any law
that stops the construction of anyone’s statue in his or her
lifetime?”
She
said the construction of statutes of elephants has nothing to do with
her party’s election symbol. Stating that her government has
distributed bicycles under the Savitri Bai Phule Schemes, she said,
“So, the symbol of the SP should be banned.”
Similarly,
she said people waving hands is common so the Congress should also be
prohibited from using hand as it election symbol.
In
her speech, Mayawati also spoke about the party’s growth over the
years and announced that party general secretary Satish Chandra Mishra,
considered the architect of the BSP’s Dalit-Brahmin social
engineering, would now head the party’s legal cell. Mishra would not
attend political programmes of the party at the cost of legal matters,
she said.
Uttar Pradesh Chief Minister Mayawati on Monday said the BSP would
celebrate 25th anniversary of its foundation on the birth anniversary of
its founder Kanshiram on March 15.”The party, which came into existence
on April 14, 1984 completed 25 years last year, but the party could not
celebrate silver jubilee due to Lok Sabha and assembly elections in
some states,” Mayawati told reporters here.
She said now the party has decided to celebrate its 25th foundation day
on the birth anniversary of BSP founder Kanshiram on March 15 in
Lucknow. “As part of its silver jubilee celebration the party will also
organise a massive national rally in the state capital at Ramabai ground
on the same day,” she said. During the rally, two special bulletins on
the party and its founder Kanshiram would also be released, Mayawati
said.
“A film depicting life struggle of Kanshiramji would be screened so
that the party workers should take inspiration and complete his
unfulfilled work,” she said. Attacking the Congress, the chief
minister alleged that the party which ruled the country and states for
several years did nothing for the upliftment of the downtrodden,
backwards, and religious minorities.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
On 15-03-2013 Let us celebrate Manyawar Shree Kanshi Ram Ji’s birthday in befitting manner by gathering large number of people in all the Assembly Constituencies.
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
DHAMMAKA SEVAK - 3 DAYS TRAINING AT CHENNAI. LIMITED ADMISSION.MARCH 26,27 AND 28. WELCOME TO LEARN BUDDHIST MEDITATION DHAMMA PRACTICESW UNDER VEN. DR. BODHIPALA, SCHOLARS. CONTACT-9094869175
BSP,S ELEPHANT is the only hope of the NATION. In its absence and its SC/ST/OBC Minorities and poorer Upper Castes base Congress won. TWO MONTHS HARD WORK will make BSP the GOVERNING CLASS for PEACE, WELFARE and HAPPINESS of the Entire Society free from regular price rise of essential commodities like rice, wheat, dal, edible oils, vegetables, fruits, gas, petrol, rail fare hike etc. with equal distribution of wealth. A GOOD LINE OF THINKING ABOUT THE PARTY. LET US GUIDE YOUNGSTERS TO BUILD THE PARTY. - MR. KAMALANABHAN IPS - BSP KAR GEN.SECRETARY
VOICE OF SARVAJAN MASTER KEY of the governance system
Many of us feel let down. Our cities, villages, states, and the
country as a whole should have been so much better, after 6 decades of
independence. We have been asking ourselves, ‘how can this be changed?’
And finally, across the country, many people are coming to the same
conclusion - that we must be the MASTER KEY of democracy too. Only then will
we get the kind of country we want. And that’s what BSP is doing too -
trying to acquire the MASTER KEY of the governance system that they want.
People spend a lot of money in elections. But let’s also
remember one thing - most of the people who spend money LOST ANYWAY.
Only one person wins each seat, regardless of how many others spend
money. Often, the person who spends the most does not win. What this
tells us that money ALONE is not the determining factor.
In fact, I feel that in most cases, money is just spent because
candidates - especially bad candidates who have nothing positive to tell
voters - feel spending is necessary to compete in elections. People who
have a positive message and booth level missionaries don’t need to spend as much money.
Urban
voters are just as interested in elections as anyone else. BSP is
interested in urban voters, and so they do everything for them. As
a result, urban voters are coming closer to BSP.Nowadays there are more
and more urban voters, and in many states they
will soon be a majority. BSP does not ignore urban voters as they’re
recognising this. As BSP reach out to urban voters
and their issues more and more, participation rates - and outcomes, too
- will show the difference.
There must be separation of planning and execution, and planning
should cover all aspects of social and economic development. Now, the
same agencies do planning and administration, and they don’t talk to
each other. This needs to be fixed by creating statutory planning bodies
with which all departments engage.
Local governments must get more finances from the State and
Centre, so that they can pursue their own development agendas. Each city
should also create an Economic Development Group for itself, and start
pushing its own development goals. There must be much higher
levels of citizen participation, especially through properly functioning
ward committees.
This agenda is actually already in the law, but it is not being implemented.
Price
rise of all essential commodities including, rice, wheat, dhal, edible
oils, soaps, medicines, gas, petrol, rail fare has to be contained.
Metropolitan Planning Committee for Bangalore and other cities must be constituted.
Urban development policy must be adopted.
Ward committees must be constituted in the major cities without the courts demand this.
BSP will be pushing for this change.
Elected persons will be asked to write to the departments demanding implementation of their policies and programs.
BSP intend to involve citizens much more in pursuing the development agenda.
Anything that is talked about widely, and any new initiative that is sought by many citizens, will surely happen.
Elected representatives will be asked to engage with the public
much, and therefore there is no churn of new ideas for growth and
development. People will be involved more and more, then things will
start to happen that much faster.
BSP will work with domain experts outside government also to create a
culture of collaboration between government and private sector in
solving problems. This is extremely doable. BSP will certainly play that role.
BSP will not distinguish between ‘civil’ society and the rest. All citizens are
equally entitled to, and capable of engaging the institutions of
government directly. Sadly, because governments have not made this easy,
various NGOs have propped up to play intermediary roles between
government and society. But if we improve governance, all of society
will be ‘civil’.
Cardamom
aids digestive process, helping the body break down and assimilate
nutrients. It is also known to boost metabolism and burn body fat aiding
with weight loss. Toss a few cloves of Cardamom into your evening chai
for a steamy cup of good health.
Garlic has strong
ant-bacterial
effects. Helps reduce (LDL) bad colosteral and unhealthy fat levels in
the body.Ginger-garlic paste is found in dishes across in every region.
Buttermilk
is full of good health.Provides essential nutrients and low in fat and
calorie contents. Chop up coriander and green chilli to it and add
little salt and pepper.
Cabbage is great
antioxidant. aids to your weight loss plan. make it sure it is part of your meal.
Chillies are great ingredients to burn that excess fat
Cinnamon and cloves
Curry Leaves
Honey
Millets
Mustard Oil and Moong Dal
Turmeric
2. 4.
Catutthapàràjikaü
1. Tena samayena buddho bhagavà
vesàliyaü viharati mahàvane kåñàgàrasàlàyaü. Tena kho pana samayena
sambahulà sandiññhà sambhattà bhikkhå vaggumudàya nadiyà tãre vassaü
upagacchiüsu. Tena kho pana samayena vajjã dubbhikkhà hoti dvãhitikà
setaññhikà-1. Salàkà vuttà na sukarà u¤chena paggahena yàpetuü.
2. Atha kho tesaü bhikkhånaü etadahosi: - etarahi kho vajji
dubbhikkhà dvãhitikà setaññhikà salàkà vuttà na sukarà u¤chena paggahena
yàpetuü. Kena nu kho mayaü upàyena samaggà sammodamànà avivadamànà
phàsukaü vassaü vaseyyàma, na ca piõóakena kilameyyàmà’ti.
3. Ekacce evamàhaüsu: - “handa mayaü àvuso gihãnaü kammantaü
adhiññhema, evaü te amhàkaü dàtuü ma¤¤issanti”, evaü mayaü samaggà
sammodamànà avivadamànà phàsukaü vassaü vasissàma, na ca piõóakena
kilamissàmà”ki.
Samanuggàhiyamànoti yaü vatthu pañi¤¤àtaü hoti, tasmiü vatathusmiü
samanuggàhiyamàno: ‘kiü te adhigataü, kinti te adhigataü, kadà te
adhigataü, kattha te adhigataü, katame te kilesà pahãnà, katamesaü tvaü
dhammànaü và làbhã’ti.
6. Tãhàkàrehi - pañhama¤ca jhànaü su¤¤ata¤ca samàpattiü, pañhama¤ca
jhànaü animitta¤ca samàpattiü, pañhama¤ca jhànaü appaõihita¤ca
samàpattiü samàpajjiü, samàpajjàmi, samàpanno, pañhamassa ca jhànassa
appaõihitàya ca samàpattiyà làbhãmhi, vasãmhi, ‘pañhamaü ca jhànaü
appaõihità ca samàpatti sacchikato mayà’ti sampajànamusà bhaõantassa
àpatti pàràjikassa -pe- 1
7. Tãhàkàrehi - pañhamaü ca jhànaü tisso ca vijjà samàpajjiü,
samàpajjàmi, samàpanno, pañhamassa ca jhànassa tissannaü ca vijjànaü
làbhãmhi, vasãmhi, ‘pañhamaü ca jhànaü tisso ca vijjà sacchikatà mayà’ti
sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
8. Tãhàkàrehi pañhamaü ca jhànaü cattàro ca satipaññhàne, pañhamaü ca
jhànaü cattàro ca sammappadhàne, pañhamaü ca jhànaü cattàro ca
iddhipàde samàpajjiü, samàpajjàmi, samàpanno, pañhamassa ca jhànassa
catunna¤ca iddhipàdànaü làbhãmhi, vasãmhi, ‘pañhamaü ca jhànaü cattàro
ca iddhipàdà sacchikatà mayà’ti sampajànamåsà bhaõantassa àpatti
pàràjikassa -pe-
9. Tãhàkàrehi - pañhamaü ca jhànaü pa¤ca ca indriyàni, pañhamaü ca
jhànaü pa¤ca ca [PTS Page 096] [\q 96/] balàni samàpajjiü, samàpajjàmi,
samàpanno, pañhamassa ca jhànassa pa¤cannaü ca balànaü làbhãmhi,
vasãmhi, ‘pañhamaü ca jhànaü pa¤ca ca balàni sacchikatàni mayà’ ti
sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
10. Tãhàkàrehi - pañhamaü ca jhànaü satta ca bojjhaïge samàpajjiü,
samàpajjàmi, samàpanno, pañhamassa ca jhànassa sattannaü ca bojjhaïgànaü
làbhãmhi, vasãmhi, ‘pañhamaü ca jhànaü satta ca bojjhaïgà sacchikatà
mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
11. Tãhàkàrehi - pañhamaü ca jhànaü ariyaü ca aññhaïgikaü maggaü
samàpajjiü, samàpajjàmi, samàpanno, pañhamassa ca jhànassa ariyassa ca
aññhaïgikassa maggassa làbhãmhi, vasãmhi, ‘pañhamaü ca jhànaü ariyo ca
aññhaïgiko maggo sacchikato mayà’ti sampajànamusà bhaõantassa àpatti
pàràjikassa -pe-
11-2. Vinidhàya bhàvaü mu.
[BJT Page 218] [\x 218/]
12. Tãhàkàrehi - pañhamaü ca jhànaü sotàpattiphalaü ca, pañhamaü ca
jhànaü sakadàgàmiphalaü ca, pañhamaü ca jhànaü anàgàmiphalaü ca,
pañhamaü ca jhànaü arahattaü ca samàpajjiü, samàpajjàmi, samàpanno,
pañhamassa ca jhànassa arahattassa ca làbhãmhi, vasãmhi, ‘pañhamaü ca
jhànaü arahattaü ca sacchikataü mayà’ti sampajànamusà bhaõantassa àpatti
pàràjikassa -pe-
13. Tãhàkàrehi - pañhamaü ca jhànaü, samàpajjiü, samàpajjàmi,
samàpanno, pañhamassa ca jhànassa làbhãmhi, vasãmhi, pañhamaü ca jhànaü
sacchikataü mayà, ràgo ca me catto, doso ca me catto, moho ca me catto,
vanto, mutto, pahãno, pañinissaññho, ukkheñito, samukkheñito, ti
sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
14. Tãhàkàrehi -pe- sattahàkàrehi - pañhamaü ca jhànaü samàpajjiü,
samàpajjàmi, samàpanno, pañhamassa ca jhànassa làbhãmhi, vasãmhi,
pañhamaü ca jhànaü sacchikataü mayà, ràgà ca me cittaü vinãvaraõaü, dosà
ca me cittaü vinãvaraõaü, mohà ca me cittaü vinãvaraõanti sampajànamusà
bhaõantassa àpatti pàràjikassa: pubbevassa hoti “musà bhaõissa”nti,
bhaõantassa hoti “musà bhaõàmi”ti, bhaõitassa hoti “musà mayà
bhaõita”nti, vinidhàya diññhiü, vinidhàya khantiü, vinidhàya ruciü,
vinidhàya bhàvaü,
-Khaõóacakkaü niññhitaü-
1. Tãhàkàrehi dutiyaü ca jhànaü tatiyaü ca jhànaü samàpajjiü -
samàpajjàmi - samàpanno - dutiyassa ca jhànassa tatiyassa ca jhànassa
làbhãmhã - vasãmhi - dutiyaü ca jhànaü tatiyaü ca jhànaü sacchikataü
mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
2. Tãhàkàrehi dutiyaü ca jhànaü catutthaü ca jhànaü samàpajjiü -
samàpajjàmi - samàpanno - dutiyassa ca jhànassa catutthassa ca jhànassa
làbhãmhi - vasãmhi - dutiyaü ca jhànaü catutthaü ca jhànaü sacchikataü
mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
3. Tãhàkàrehi dutiyaü ca jhànaü su¤¤ataü ca vimokkhaü - animittaü ca
vimokkhaü - appaõihitaü ca vimokkhaü - su¤¤ataü ca samàdhiü - animittaü
ca samàdhiü - appaõihitaü ca samàdhiü - su¤¤ataü ca samàpattiü -
animittaü ca samàpattiü - appaõihitaü ca samàpattiü - tisso ca vijjà -
cattàro ca satipaññhàne - cattàro ca sammappadhàne - cattàro ca
iddhipàde - pa¤ca ca indriyàni - pa¤ca ca balàni - satta ca bojjhaïge -
ariya¤ca aññhaïgikaü maggaü - sotàpattiphalaü ca - sakadàgàmiphalaü ca -
anàgàmiphalaü ca - arahattaü ca - samàpajjiü - samàpajjàmi - samàpanno -
dutiyassa ca jhànassa arahattassa ca làbhimhi - vasãmhi - dutiyaü ca
jhànaü arahattaü ca sacchikataü mayà’ti sampajànamusà bhaõantassa àpatti
pàràjikassa -pe-
[BJT Page 220] [\x 220/]
4. Tãhàkàrehi dutiyaü ca jhànaü samàpajjiü - samàpajjàmi - samàpanno
dutiyassa ca jhànassa làbhãmhi - vasãmhi - dutiyaü ca jhànaü sacchikataü
mayà - ràgo ca me catto - doso ca me catto - moho ca me catto - vanto
mutto pahãno pañinissaññho ukkheñito - samukkheñito ràgà ca me cittaü
vinãvaraõaü - dosà ca me cittaü vinãvaraõaü - mohà ca me cittaü
vinãvaraõanti sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
5. Tãhàkàrehi -pe- sattahàkàrehi dutiyaü ca jhànaü pañhamaü ca jhànaü
samàpajjiü - samàpajjàmi - samàpanno - dutiyassa ca jhànassa pañhamassa
ca jhànassa làbhãmhi - vasãmhi - dutiyaü ca jhànaü pañhamaü ca jhànaü
sacchikataü mayà’ti sampajànàmusà bhaõantassa àpatti pàràjikassa.
2. Tãhàkàrehi tatiya¤ca jhànaü samàpajjiü - samàpajjàmi - samàpanno-
tatiyassa ca jhànassa làbhãmhi - vasãmhi - tatiya¤ca jhànaü sacchikataü
mayà - ràgo ca me catto - doso ca me catto - moho ca me catto vanto
mutto pahãno pañinissaññho ukkheñito samukkheñito. Ràgà ca me cittaü
vinãvaraõaü - dosà ca me cittaü vinãvaraõaü - mohà ca me cittaü
vinãvaraõanti sampajànamusà bhaõantassa àpatti pàràjikassa. -Pe-
4. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü pañhama¤ca jhànaü
-pe-dutiya¤ca jhànaü tatiya¤ca jhànaü samàpajjiü - samàpajjàmi -
samàpanno - mohà ca me cittaü vinãvaraõaü
Catutthassa ca jhànassa làbhãmhi - vasãmhi - mohà ca me cittaü
vinãvaraõaü catuttha¤ca jhànaü sacchikataü mayà’ti sampajànamusà
bhaõantassa àpatti pàràjikassa. -Pe-
1. Cakkaü - sãmu.
[BJT Page 222] [\x 222/]
5. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü [PTS Page 097] [\q 97/]
su¤¤ata¤ca vimokkhaü animitta¤ca vimokkhaü appaõihita¤ca vimokkhaü
samàpajjiü - samàpajjàmi - samàpanno - mohà ca me cittaü vinãvaraõaü,
appaõihitassa ca vimokkhassa làbhãmhi - vasãmhi - mohà ca me cittaü
vinãvaraõaü appaõihito ca vimokkho sacchikato mayà’ti sampajànamusà
bhaõantassa àpatti pàràjikassa. -Pe-
6. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü su¤¤ata¤ca samàdhiü
animitta¤ca samàdhiü appaõihita¤ca samàdhiü samàpajjiü - samàpajjàmi -
samàpanno - mohà ca me cittaü vinãvaraõaü, appaõihitassa ca samàdhissa
làbhãmhi - vasãmhi - mohà ca me cittaü vinãvaraõaü appaõihito ca samàdhi
sacchikato mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa. -Pe-
7. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü su¤¤ata¤ca samàpattiü
animitta¤ca samàpattiü appaõihita¤ca samàpattiü samàpajjiü - samàpajjàmi
- samàpanno - mohà ca me cittaü vinãvaraõaü, appaõihitàya ca
samàpattiyà làbhãmhi - vasãmhi - mohà ca me cittaü vinãvaraõaü
appaõihità ca samàpatti sacchikatà mayà’ti sampajànamusà bhaõantassa
àpatti pàràjikassa. -Pe-
8. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü tisso ca vijjà samàpajjiü
- samàpajjàmi - samàpanno - mohà ca me cittaü vinãvaraõaü tissannaü ca
vijjànaü làbhãmhi - vasãmhi mohà ca me cittaü vinãvaraõaü tisso ca vijjà
sacchikatà mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa -pe-
9. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü cattàro ca satipaññhàne
cattàro ca sammappadhàne cattàro ca iddhipàde samàpajjiü - samàpajjàmi -
samàpanno - mohà ca me cittaü vinãvaraõaü catunnaü ca iddhipàdànaü
làbhãmhi - vasãmhi - mohà ca me cittaü vinãvaraõaü cattàro ca iddhipàdà
sacchikatà mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa. Pe-
10. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü pa¤ca ca indriyàni pa¤ca
ca balàni samàpajjiü - samàpajjàmi - samàpanno - mohà ca me cittaü
vinãvaraõaü pa¤canna¤ca balànaü làbhãmhi - vasãmhi - mohà ca me cittaü
vinãvaraõaü pa¤ca ca balàni sacchikatàni mayà’ti sampajànamusà
bhaõantassa àpatti pàràjikassa. -Pe-
11. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü satta ca bojjhaïge
samàpajjiü - samàpajjàmi - samàpanno - mohà ca me cittaü vinãvaraõaü
sattanna¤ca bojjhaïgànaü làbhãmhi - vasãmhi - mohà ca me cittaü
vinãvaraõaü satta ca bojjhaïgà sacchikatà mayà’ti sampajànamusà
bhaõantassa àpatti pàràjikassa. -Pe
[BJT PAGE 224 12.] Tãhàkàrehi mohà ca me cittaü vinãvaraõaü ariya¤ca
aññhaïgikaü maggaü samàpajjiü - samàpajjàmi - samàpanno - mohà ca me
cittaü vinãvaraõaü ariyassa ca aññhaïgikassa maggassa làbhãmhi - vasãmhi
- mohà ca me cittaü vinãvaraõaü ariyo ca aññhaïgiko maggo sacchikato
mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa. -Pe-
13. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü sotàpattiphalaü ca
sakadàgàmiphalaü ca anàgàmiphalaü ca arahatta¤ca samàpajjiü -
samàpajjàmi - samàpanno - mohà ca me cittaü vinãvaraõaü arahattassa
làbhãmhi - vasãmhi mohà ca me cittaü vinãvaraõaü arahatta¤ca sacchikataü
mayà’ti sampajànamusà bhaõantassa àpatti pàràjikassa. -Pe-
14. Tãhàkàrehi mohà ca me cittaü vinãvaraõaü pañhamaü ca jhànaü
samàpajjiü - samàpajjàmi - samàpanno - mohà ca me cittaü vinãvaraõaü
pañhamassa ca jhànassa làbhãmhi - vasãmhi - mohà ca me cittaü
vinãvaraõaü pañhamaü ca jhànaü sacchikataü mayà’ti sampajànamusà
bhaõantassa àpatti pàràjikassa -pe-
15. Tãhàkàrehi -pe- sattahàkàrehi mohà ca me cittaü vinãvaraõaü
dutiyaü ca jhànaü -pe- tatiyaü ca jhànaü -pe-catutthaü ca jhànaü -pe-
su¤¤ataü ca vimokkhaü -pedosà ca me cittaü vinãvaraõanti sampajànàmusà
bhaõantassa àpatti pàràjikassa -pe-pubbevassa hoti ‘musà bhaõissanti,
bhaõantassa hoti ‘musà bhaõàmã’ti, bhaõitassa hoti ‘musà mayà
bhaõita’nti, vinidhàya diññhiü, vinidhàya khantiü, vinidhàya ruciü,
vinidhàya bhàvaü.
1. Tãhàkàrehi -pe- sattàhàkàrehi pañhamaü ca jhànaü dutiyaü ca
jhànaü tatiyaü ca jhànaü catutthaü ca jhànaü su¤¤ataü ca vimokkhaü
animitta¤ca vimokkhaü appaõihitaü ca vimokkhaü su¤¤ataü ca samàdhiü
animittaü ca samàdhiü appaõihitaü ca samàdhiü su¤¤ataü ca samàpattiü
animittaü ca samàpattiü appaõihitaü ca samàpattiü tisso ca vijjà cattàro
ca satipaññhàne cattàro ca sammappadhàne cattàro ca iddhipàde pa¤ca ca
indriyàni pa¤ca ca balànã satta ca bojjhaïge ariya¤ca aññhaïgikaü maggaü
sotàpattiphala¤ca sakadàgàmiphala¤ca anàgàmiphala¤ca arahatta¤ca
samàpajjiü - samàpajjàmi - samàpanno -pe- ràgo ca me catto doso ca me
catto moho ca me catto vanto mutto pahãno pañinissaññho ukkheñito
samukkheñito, ràgà ca me cittaü vinãvaraõaü, dosà ca me cittaü
vinãvaraõaü, mohà ca me cittaü vinãvaraõanti sampajànamusà bhaõantassa
àpatti pàràjikassa -pe- pubbevassa hoti “musà bhaõissa”nti, bhaõantassa
hoti “musà bhaõàmã”ti, bhaõitassa hoti “musà mayà bhaõita”nti, vinidhàya
diññhiü, vinidhàya khantiü, vinidhàya ruciü, vinidhàya bhàvaü.
1. Tãhàkàrehi -pe- sattahàkàrehi ‘pañhama¤ca jhànaü dutiya¤ca jhànaü
tatiya¤ca jhànaü catuttha¤ca jhànaü su¤¤ata¤ca vimokkhaü animitta¤ca
vimokkhaü appaõihita¤ca vimokkhaü su¤¤ata¤ca samàdhiü animitta¤ca
samàdhiü appaõihita¤ca samàdhiü su¤¤ata¤ca samàpattiü animitta¤ca
samàpattiü appaõihita¤ca samàpattiü tisso ca vijjà cattàro ca
satipaññhàne cattàro ca sammappadhàne cattàro ca iddhipàde pa¤ca ca
indriyàni pa¤ca ca balàni satta ca bojjhaïge ariya¤ca aññhaïgikaü maggaü
sotàpattiphala¤ca sakadàgàmiphala¤ca anàgàmiphala¤ca arahatta¤ca
samàpajjiü -pe-ràgo ca me catto-pe- doso ca me catto-pe-moho ca me
catto, vanto, mutto pahãno, pañinissaññho, ukkheñito, samåkkheñito ràgà
ca me cittaü vinãvaraõaü, dosà ca me cittaü vinãvaraõaü, mohà ca me
cittaü vinãvaraõa’nti vattukàmo sampajànamusà bhaõantassa
pañivijànantassa àpatti pàràjikassa, na pañivijànantassa àpatti
thullaccayassa: -pe- vinidhàya bhàvaü.
[BJT Page 230] [\x 230/]
2. Tãhàkàrehi ‘dutiya¤ca jhànaü tatiya¤ca jhànaü catuttha¤ca jhànaü
su¤¤ata¤ca vimokkhaü animitta¤ca vimokkhaü appaõihita¤ca vimokkhaü
su¤¤ata¤ca samàdhiü animitta¤ca samàdhiü appaõihita¤ca samàdhiü
su¤¤ata¤ca samàpattiü animitta¤ca samàpattiü appaõihita¤ca samàpattiü
tisso ca vijjà cattàro ca satipaññhàne cattàro ca sammappadhàne cattàro
ca iddhipàde pa¤ca ca indriyàni pa¤ca ca balàni satta ca bojjhaïge
ariya¤ca aññhaïgikaü maggaü sotàpattiphalaü ca sakadàgàmiphalaü ca
anàgàmiphalaü ca arahattaü ca samàpajjiü ràgo ca me catto, doso ca me
catto, moho ca me catto, vanto, mutto pahãno, pañinissaññho, ukkheñito,
samåkkheñito ràgà ca me cittaü vinãvaraõaü, dosà ca me cittaü
vinãvaraõaü, mohà ca me cittaü vinãvaraõa’nti vattukàmo ‘pañhamaü jhànaü
samàpajji’nti sampajànamusà bhaõantassa pañivijànantassa àpatti
pàràjikassa, na pañivijànantassa àpatti thullaccayassa:
3. Tãhàkàrehi ‘tatiya¤ca jhànaü catutthaü ca jhànaü -pe-mohà ca me
cittaü vinãvaraõaü -pe- pañhama¤ca jhànaü samàpajji’nti vattukàmo
‘dutiyaü jhànaü samàpajji’nti sampajànamusà bhaõantassa pañivijànantassa
àpatti pàràjikassa, na pañivijànantassa àpatti thullaccayassa.
4. Tãhàkàrehi ‘mohà ca me cittaü vinãvaraõaü pañhama¤ca jhànaü
dutiya¤ca jhànaü tatiya¤ca jhànaü catuttha¤ca jhànaü -pe- ràgà ca me
cittaü vinãvaraõa’nti vattukàmo: ‘dosà ca me cittaü vinãvaraõa’nti
sampajànamusà bhaõantassa pañivijànantassa àpatti pàràjikassa, na
pañivijànantassa àpatti thullaccayassa: pubbevassa hoti “musà
bhaõissa”nti, bhaõantassa hoti “musà bhaõàmã”ti, bhaõitassa hoti “musà
mayà bhaõita”nti -pe- vinidhàya diññhiü, vinidhàya khantiü, vinidhàya
ruciü, vinidhàya bhàvaü.
7. Tãhàkàrehi -pe- sattahàkàrehi ‘yo te vihàraü paribhu¤ji, yo te
cãvaraü paribhu¤ji, yo te piõóapàtaü paribhu¤ji, yo te senàsanaü
paribhu¤ji, yo te gilànapaccayabhesajjaparikkhàraü paribhu¤ji, so
bhikkhu su¤¤àgàre catutthaü jhànaü samàpajji - samàpajjati - samàpanno,
so bhikkhu su¤¤àgàre catutthassa jhànassa làbhã, vasã. Tena bhikkhunà
su¤¤àgàre catutthaü jhànaü sacchikata’nti sampajànamusà bhaõantassa
pañivijànantassa àpatti thullaccayassa. Na pañivijànantassa àpatti
dukkañassa. -Pe
8. Tãhàkàrehi -pe- sattahàkàrehi ‘yena te vihàro paribhutto, yena te
cãvaraü paribhutto, yena te piõóapàto paribhutto, yena te senàsanaü
paribhuttaü, yena te gilànapaccayabhesajjaparikkhàro paribhutto, so
bhikkhu su¤¤àgàre catutthaü jhànaü samàpajji - samàpajjati - samàpanno,
so bhikkhu su¤¤àgàre catutthassa jhànassa làbhã, vasã. Tena bhikkhunà
su¤¤àgàre catutthaü jhànaü sacchikatanti sampajànamusà bhaõantassa
pañivijànantassa àpatti thullaccayassa. Na pañivijànantassa àpatti
dukkañassa. -Pe
Print
Brazil Nut
Cabbage, Broccoli,Brussels sprouts
Pomegranate
Garlic
Whole grain
YogaNine
Ven.Rajinda, Hyderabad
and 
Gotama Buddha, 1st century CE, 
He realized that neither the pleasures of life nor the ascetic practices of the Samana offered him the wisdom he sought. He needed to find a way between these two extremes – this he called the Middle Way.
The Bodhi Tree at the Maha Bodhi Temple.
An artist’s portrayal of Buddha’s entry into 
These eight elements are symbolized by a wheel and practiced simultaneously, since the practice of one supports the practice of the others. The Buddha maintained that one could develop the virtues described as one would develop any skill, with regular practice.
Education
Cardamom
Garlic has strong 
Buttermilk
Cabbage is great 
Chillies are great ingredients to burn that excess fat
Cinnamon and cloves
Curry Leaves
Honey
Millets
Mustard Oil and Moong Dal
