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988 LESSON 23-07-2013 TUESDAY FREE ONLINE eNālāndā Research and Practice UNIVERSITY run through http://sarvajan.ambedkar.org Universal Welfare Friend - E- GOOD NEWS Buddha Sasana VOICE OF SARVA SAMAJ In capitalism, you can buy a Merc and hire a Brahmin driver CODI (CO-OPERATIVE DIRECT INVESTMENT) CF SALE MART (CYBERNETIC FAIR SALE MART)
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988 LESSON 23-07-2013 TUESDAY 
FREE ONLINE  eNālāndā Research and Practice UNIVERSITY 
run through http://sarvajan.ambedkar.org 

Universal Welfare Friend - E- GOOD NEWS

Buddha Sasana


VOICE OF SARVA SAMAJ

In capitalism, you can buy a Merc and hire a Brahmin driver

CODI

(CO-OPERATIVE DIRECT INVESTMENT)

CF SALE MART

(CYBERNETIC FAIR SALE MART)



Buddhist Festivals and Holidays




There are many special or holy days held throughout the year
by the Buddhist community. Many of these days celebrate the
birthdays of Bodhisattvas in the Mahayana tradition or other
significant dates in the Buddhist calendar. The most significant
celebration happens every May on the night of the full
moon, when Buddhist all over the world celebrate the birth,
enlightenment and death of the Buddha over 2,500 years ago.
It has become to be known as Buddha Day.

Buddhist Festivals are always joyful occasions. Typically on
a festival day, lay people will go the the local temple or monastery
and offer food to the monks and take the Five Precepts and listen
to a Dharma talk. In the afternoon, they distribute food to
the poor to make merit, and in the evening perhaps join in a
ceremony of circumambulation of a stupa three times as a sign
of respect to the Buddha, Dhamma, Sangha. The day will conclude
with evening chanting of the Buddha’s teachings and meditation.


 
* The Thai Buddhist Calendar (similar if not the same as the
Laotian and Cambodian). Some holy days are specific to a particular
Buddhist tradition or ethnic group (as above). There are two
aspects to take into consideration regarding Buddhist festivals:
Most Buddhists, with the exception of the Japanese, use the
Lunar Calendar and the dates of Buddhist festivals vary from
country to country and between Buddhist traditions. There are
many Buddhist festivals, here are some of the more important
ones:

Buddhist New Year

In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia
and Laos, the new year is celebrated for three days from the
first full moon day in April. In Mahayana countries the new
year starts on the first full moon day in January. However,
the Buddhist New Year depends on the country of origin or ethnic
background of the people. As for example, Chinese, Koreans and
Vietnamese celebrate late January or early February according
to the lunar calendar, whilst the Tibetans usually celebrate
about one month later.

Vesak or Visakah Puja (”Buddha Day”)

Traditionally, Buddha’s Birthday is known as Vesak or Visakah
Puja (Buddha’s Birthday Celebrations). Vesak is the major Buddhist
festival of the year as it celebrates the birth, enlightenment
and death of the Buddha on the one day, the first full moon
day in May, except in a leap year when the festival is held
in June. This celebration is called Vesak being the name of
the month in the Indian calendar.

Magha Puja Day (Fourfold Assembly or “Sangha Day”)

Magha Puja Day takes places on the full moon day of the third
lunar month (March). This holy day is observed to commemorate
an important event in the life of the Buddha. This event occurred
early in the Buddha’s teaching life.

After the first Rains Retreat (Vassa) at the Deer Park at Sarnath,
the Buddha went to Rajagaha city where 1250 Arahats,(Enlightened
saints) who were the Buddha’s disciples, without prior appointment,
returned from their wanderings to pay respect to the Buddha.
They assembled in the Veruvana Monastery with the two chief
disciples of the Buddha, Ven. Sariputta and Ven. Moggalana.

The assembly is called the Fourfold Assembly because it consisted
of four factors: (1) All 1250 were Arahats; (2) All of them
were ordained by the Buddha himself; (3) They assembled by themselves 
without any prior call; (4) It was the full moon day of Magha
month (March).


 
Asalha Puja Day (”Dhamma Day”)

Asalha Puja means to pay homage to the Buddha on the full moon
day of the 8th lunar month (approximately July). It commemorates
the Buddha’s first teaching: the turning of the wheel of the
Dhamma (Dhammacakkappavattana Sutta) to the five ascetics at
the Deer Park (Sarnath) near Benares city, India. Where Kondanna,
the senior ascetic attained the first level of enlightenment
(the Sotapanna level of mind purity).


   
Uposatha (Observance Day)

The four monthly holy days which continue to be observed
in Theravada countries - the new moon, full moon, and quarter
moon days. Known in Sri Lanka as Poya Day. [ Web Link: Uposatha
or Observance Days ]

Pavarana Day

This day marks the conclusion of the Rains retreat (vassa).
In the following month, the kathina ceremony is held, during
which the laity gather to make formal offerings of robe cloth
and other requisites to the Sangha.

Kathina Ceremony (Robe offering ceremony)

Is held on any convenient date within one month of the conclusion
of the Vassa Retreat, which is the three month rains retreat
season (Vassa) for the monastic order. It is the time of the
year when new robes and other requisites may be offered by the
laity to the monks.

Anapanasati Day

At the end of one rains retreat (vassa), the Buddha was so pleased
with the progress of the assembled monks that he encouraged
them to extend their retreat for yet another month. On the full-moon
day marking the end of that fourth month of retreat, he presented
his now-famous instructions on mindfulness of breathing (anapanasati),
which may be found in the Anapanasati Sutta (MN 118) - The Discourse
on Mindfulness of Breathing.

Abhidhamma Day

In the Burmese tradition, this day celebrates the occasion when
the Buddha is said to have gone to the Tushita Heaven to teach
his mother the Abhidhamma. It is held on the full moon of the
seventh month of the Burmese lunar year starting in April which
corresponds to the full moon day in October.


Songkran

This Thai Buddhist festival goes on for several days during
the middle of April. People clean their houses and wash their
clothes and enjoy sprinkling perfumed water on the monks, novices
and other  people for at least two or three days. They
gather around the riverbank, carrying fishes in jars to put
into the water, for April is so hot in Thailand that the ponds
dry out and the fish would die if not rescued. People go to
the beach or river bank with jars or buckets of water and splash
each other. When everyone is happily wet they are usually entertained
by boat races on the river.

Loy Krathong (Festival of Floating Bowls)

At the end of the Kathin Festival season, when the rivers and
canals are full of water, the Loy Krathong Festival takes place
in all parts of Thailand on the full moon night of the Twelfth
Lunar month. People bring bowls made of leaves (which contain
flowers) candles and incense sticks, and float them in the water.
As they go, all bad luck is suppose to disappear. The traditional
practice of Loy Krathong was meant to pay homage to the holy
footprint of the Buddha on the beach of the Namada River in
India.

The Ploughing Festival

In May, when the moon is half-full, two white oxen pull a gold
painted plough, followed by four girls dressed in white who
scatter rice seeds from gold and silver baskets. This is to
celebrate the Buddha’s first moment of enlightenment, which
is said to have happened when the Buddha was seven years old,
when he had gone with his father to watched the ploughing. 
(Known in Thailand as Raek Na)

The Elephant Festival

The Buddha used the example of a wild elephant which, when it
is caught, is harnessed to a tame one to train. In the same
way, he said, a person new to Buddhism should have a special
friendship of an older Buddhist. To mark this saying, Thais
hold an elephant festival on the third Saturday in November.


 
The Festival of the Tooth

Kandy is a beautiful city in Sri Lanka. On a small hill is a
great temple which was especially built to house a relic of
the Buddha - his tooth. The tooth can never be seen, as it is
kept deep inside may caskets. But once a year in August, on
the night of the full moon, there is a special procession for
it.


***

Ulambana
(Ancestor Day)

Is celebrated throughout the Mahayana tradition from the first
to the fifteenth days of the eighth lunar month. It is believed
that the gates of Hell are opened on the first day and the ghosts
may visit the world for fifteen days. Food offerings are made
during this time to relieve the sufferings of these ghosts.
On the fifteenth day, Ulambana or Ancestor Day, people visit
cemeteries to make offerings to the departed ancestors. Many
Theravadins from Cambodia, Laos and Thailand also observe this
festival.

Ulambana is also a Japanese Buddhist festival known as Obon,
beginning on the thirteenth of July and lasting for three days,
which celebrates the reunion of family ancestors with the living.

Avalokitesvara’s
Birthday (Kuan Yin)

This is a festival which celebrates the Bodhisattva ideal represented
by Avalokitesvara. Who represents the perfection of compassion
in the Mahayana traditions of Tibet and China. It occurs on
the full moon day in March.

Bodhi
Day (A
wakenment Day)

Bodhi
Day honours the
awakenment of Siddhartha Gautama — the Buddha.
Buddhists observe the importance of this event by celebrating
Bodhi Day usually on the eighth of December. The day is observed
in many ways, including prayer, meditation and teachings.

Thanks to BuddhaNet.net


2013 Buddhist
Calendar
(9.5 MB) - Free Download / Click Here

***

-
A Printable (PDF) Buddhist Wall Calendar for 2013 -
The Forest Sangha Community - www.forestsangha.org

http://www.thebuddhism.net/2013/07/21/esala-poya/

TheBuddhism.Net

Esala Perahera


Esala Poya commemorates several important events in the history of Buddhism Prominent events associated with Esala

Buddha’s preaching of his First Sermon,
the Dhammacakkappavattana Sutta, to the five ascetics took place at the
‘Deer Park’, near Benares, on an Esala poya day  thereby inaugurating
his public ministry.

The other noteworthy events connected
with this day include the conception of the Bodhisatta in the womb of
Queen Maya, his Great Renunciation, the performance of the Twin Miracle (yamaka-patihariya), and his preaching the Abhidhamma for the first time in the Tavatimsa heaven.

An additional factor that enhances the value of this poya to Sri
Lanka is the first local ordination of a Sri Lankan, when Prince
Arittha, the nephew of the king, entered the Order at Anuradhapura,
under Arahant Mahinda, following the introduction of Buddhism. On this
day there also took place the laying of the foundation for the
celebrated dagoba,


the Mahastupa or the Ruwanvelisaya and
also its enshrinement of relics by King Dutugemunu. It is owing to the
combination of all these events that the Sinhala Buddhists fittingly
observe this day ceremonially by holding Esala festivals throughout the
island, giving pride of place to the internationally famous Kandy Esala
Perahera.

The Esala pageant

The term perahera, primarily
meaning ‘procession’, signifies a popular Buddhist ceremony replete with
many rituals, commencing and culminating respectively with the
kap-planting and the water-cutting ceremonies. These two ceremonies are
respectively the introductory and the concluding rites of the annual
Esala festivals, held in July and August in various parts of the island.
They are essentially connected with deities, either to invoke their
blessings or to give thanks to them for favours received.

During this period every year, such
religious festivals are held in almost all the religious centres of Sri
Lanka where there are abodes dedicated to various deities. However, the
festival par excellence of this category is the Kandy Esala Perahera,
which is connected with the Temple of the Tooth and the abodes
(devalayas) of the four  Hindu deities, Vishnu, Kataragama, Natha, and
the Goddess Pattini. The main feature of all these festivals held during
this period is the elaborate procession held on the lines of the Kandy
Esala Perahera.

Both the kap-planting and water-cutting
ceremonies are performed by the lay officials (kapuralas) of the
devalaya concerned, who are traditionally the experts regarding the
details of their performances. These details are generally regarded as
secret and are not divulged to the public.

The preliminary rite of kap-planting
consists of planting a shaft, usually fashioned from a felled young jak
tree, which must have borne no fruit. When cut, this tree exudes a white
sap which is regarded as a symbol of prosperity. Even felling the tree
is done with several attendant rituals at an auspicious time. The trunk
is divided into four, one for each of the devalayas, where it is carried
with drums in attendance. On the day of the new moon, at an auspicious
hour (nakata), the ‘kaps’ thus prepared are set up in the ground in a special place decorated with leaves, flowers, and fruits.

For five nights small processions are
conducted within the devalaya precincts around the consecrated kaps.
Sometimes benedictory stanzas are chanted by monks. This rite of kap is a
kind of vow that the Esala festival, consisting mainly of the perahera,
will be held successfully. It is also an invitation to the deities to
be present during the festival, providing the necessary protection for
its successful performance. In this sense it is this ritual that
inaugurates the festival.

The water-cutting ceremony (diya-kapum-mangalyaya),
which is the concluding ritual of the Esala festival, is performed in
the early hours of the day following the final perahera. The Kapurala
proceeds on a caparisoned elephant to a selected place along a river
bank. He would either go to a selected spot in the river by boat or wade
through the water to a particular spot and after drawing a magic circle
on the water with the sword he carries, ‘cuts’ the water and fills the
vessel he carried there with water from that spot. Before doing so he
empties the water that he took in this same manner the previous year. He
then returns to the devalaya, and the vessel of water is kept there
until the following year’s water cutting ritual which is performed in an
identical manner. This is believed to be a rain-making ceremony of
sympathetic magic, which type of ritual is quite common in agrarian
societies the world over. The Buddhists seem to have adopted this to
suit their purposes.

The annual Esala Perahera in Kandy, is
the most colourful traditional procession in the country. It is the
prototype of the other peraheras held elsewhere in the island in such
places as Kataragama, Aluthnuwara, Lankatilaka, Bellanwila, Devinuwara,
etc. The Kandy Perahera  has been held with state patronage from the
time the Tooth Relic was brought to Sri Lanka from India in the 4th
century AD.

Although periodically there have been
intermittent breaks due to unsettled political conditions, the festival
was never neglected intentionally. This had been so even during colonial
times. Respected as the palladium of Sinhala royalty, the Relic had
been accommodated in different parts of the country, depending on the
change of the capital city. Ultimately it came to stay in Kandy, which
was the last royal seat of the Sinhala people.

‘Vas’ and Esala

Esala poya assumes prominence for yet
another ritual of the Sri Lankan Buddhists. This is the annual rains
retreat of the monks, “Vas”, which commences on the day following the
Esala full moon. On the next poya day, Nikini (August), those monks who
failed to commence the normal Vas on the day following Esala Poya, are
allowed to enter the “late Vas.”

This article is an extract from the book ‘Buddhist ceremonies and rituals of Sri Lanka’   by A.G.S. Kariyawasam
Courtesy: The Daily Mirror
Source : daladamaligawa.org

VOICE OF SARVA SAMAJ 

The Times of India



In capitalism, you can buy a Merc and hire a Brahmin driver

The
launch of the first SC/ST venture capital fund was a red-letter day for
SC/ST entrepreneurs. But can the rise of a handful of SC/ST
billionaires empower a historically oppressed and exploited community? SC/ST intellectual and writer Chandra Bhan Prasad believes it can. Defending the market as a liberating force, he tells  that despite its drawbacks, capitalism, not quotas, is the way to go.

Black
capitalism in the US is the inspiration for SC/ST capitalism. But
statistics show that African-Americans continue to languish behind on
all socio-economic indicators. So how will SC/ST capitalism benefit SC/STs?


Black capitalism has brought visibility with recognition to the Blacks.
If you compare their situation today with their immediate past, there
is a landmark change. In absolute terms of course they remain unequal to
the Whites. In India, capitalism is e m a n c i p at o r y because in
capitalism , nothing is fixed by birth . The only permanent
thing is competition and a SC/ST has the opportunity to move ahead
through competition. In the caste order, you cannot buy Brahmin status.
In capitalism, you can buy a Mercedes and hire a Brahmin driver. That’s
the difference capitalism is making.

But you will agree
that capitalism introduces a different set of inequities. And SC/STs are
the worst sufferers because they are still at the bottom of the ladder.

Capitalism may have class-based problems but these are
radically different from caste-based problems. A caste-based system is a
system of humiliation. In capitalism , there is poverty of course but
that is universal to everyone regardless of his birth. Anyone who is
lazy, who doesn’t want to compete, will face the problem of poverty but
minus the humiliation.

What do you hope to achieve
through this SC/ST venture capital fund? Will it give SC/STs jobs,
business opportunities, social mobility?

The SC/ST
Indian Chamber of Commerce and Industry (SC/STICCI) has floated the fund to
produce 100 SC/ST billionaires. That will send a powerful message to SC/STs that they can succeed. SC/STICCI president Milind Kamble’s philosophy
is to fight caste with capital. There have been many movements
historically to replace the caste system but we had nothing to replace
it with. Now capitalism has come and material markers have replaced
social markers . SC/STs need to know that in this phase of history, only
their work matters , not their birth. We do not see capitalism as
merely a system of economic transaction. It is also a social order. The
market doesn’t care about social groups. It only recognizes i n d iv i d
u a l s who have surpluses in their pockets . And that is good
for SC/STs because the market will not reject a SC/ST simply because he
is a SC/ST.

The market can be cruel too. It makes no allowances for those who are weak and vulnerable as most SC/STs still are.


There cannot be anything more liberating than the market if you compare
market with caste. If somebody has faced the cruelty of caste, the
cruelty of the market can be enjoyed in fact. In the old order, you
worked without rewards. Now I can work hard and reap the benefits.

Aren’t you depending too much on symbolism? Mayawati is a symbol of political success. A billionaire is a symbol of economic success. Surely SC/STs need more than symbols.


In no society can all members become billionaires . We are saying that SC/ST billionaires will lead the charge of emancipation. This is the
beginning of a new era for SC/STs , in which with very little education,
they can be driving a BMW. Otherwise they will be doomed to compete for
a few government jobs through reservations.

Are you saying that we should do away with reservations and welfare schemes for SC/STs?


I am not saying that we should abandon state benefits. A section of SC/STs needs help from the government. But we are saying that this is no
enough. In the US, the idea of Black capitalism and affirmative action
came together. And capitalist welfarism is much better than socialist
welfarism because a socialist state has no surplus to distribute where
as a capitalist system does.

It seems more like you are trying to prove something to the upper castes and upper classes.


We want to send a message to all that SC/STs are not only takers. They
are also givers . It is important to change the image of SC/STs and show
that they can dream beyond a BPL card and reservations. Those who
belong to the poverty school think they are losing SC/STs if they see a SC/ST capitalist. An ideal SC/ST for them is one who is dark-skinned ,
bare chested, carrying a farm tool, sweating profusely under a hot sun,
sweating profusely. It’s a shock for them to see a SC/ST walking into a
boardroom.

Jagatheesan Chandrasekharan(Bangalore)


http://www.dailypioneer.com/sunday-edition/foray/big-names/money-matters.html


Mayawati
is a symbol of political success. A billionaire is a symbol of economic
success. Surely SC/STs need both. SC/ST billionaires must help BSP to
acquire the MASTER KEY as desired by Dr.Ambedkar and 25% of their
profit for spreading Dhamma as they are quiet aware of this. They must
also help Start-up small enterprises in their humble way.

They are aware of the fact that whatever they do it is of the SC/STs by
the SC/STs for the Sarva Samaj Sadbhavan.

The SC/ST Indian Chamber of Commerce and Industry and all Buddhist
traders and business communities all over the world could start

CO-OPERATIVE DIRECT INVESTMENT
CODI
CYBERNETIC FAIR SALE MART
CF SALE MART

CO-OPERATIVE DIRECT INVESTMENT CODI CYBERNETIC FAIR SALE MART assert
that, “The way to change the world is to change the nature of man,”that
offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and
sustainable path of development.

CYBERNETIC FAIR SALE MART much to offer that process. CYBERNETIC FAIR
SALE MART assert that,

“The way to change the world is to change the nature of man,” offers a
critical insight into how to improve conditions for our planet and its
inhabitants.

The spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of CYBERNETIC FAIR
SALE MART - and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in
concert for the advancement of our common well-being. That is the best
way to secure individual and collective progress in an interdependent
world.

We must also change longstanding assumptions and open our minds to new
ideas and possible solutions if we are to address major global threats,
from the proliferation of deadly weapons to intolerance and inequality.

We must invite Awaken Ones with Awareness and people of all traditions
to use the occasion to reflect on how we can change our actions to pave
the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts
that can guide our efforts to resolve the severe problems facing today’s
world.

Injunction against the three poisons of greed, anger and ignorance is
especially relevant to multilateral efforts to overcome the hunger that
needlessly affects nearly a billion people in a world of plenty, the
brutal violence that takes millions of lives each year, and the
senseless environmental damage that humans cause to our only home, the
planet Earth.

Socio-economic development may sound modern, but its core is the very
problem of human suffering that was addressed more than 2,500 years ago.

Numerous Awakened One With Awareness organizations are putting these
thoughts into practice. Their support is for activities to achieve the
Millennium Development Goals, our blueprint for enabling all people to
enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness to
act in solidarity with those who are suffering, thereby contributing to a
more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (CYBERNETIC FAIR SALE MART ) is
to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous
actions of individuals following the moral law.

CYBERNETIC FAIR SALE MART accept existing political and economic
institutions, even while providing a democratic social ethos
revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly activist
fiscal policy even though he believed only meditation could help people
to advance in moral living.

CYBERNETIC FAIR SALE MART places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive cycle of
one’s current social and economic position is due to one’s good cause
and condition accumulated in the past. This does not mean indifference
to the poor, for one’s economic status is not only dependent on the laws
of cause and condition, but is also complemented by the moral virtues
of compassion and generosity.’ Alms giving to the poor is regarded as
increasing one’s merit. The importance of our active intervention has
some important implications for behavior of the “righteous ruler” as
well.

CYBERNETIC FAIR SALE MART kings are also known for the financial aid
which they provided for the poor; indeed, the kings were advised to give
their gifts to all who are poor. Moreover, gifts to the those who
practice CYBERNETIC FAIR SALE MART do not prevent them from providing a
refuge for the destitute or from redistributing such beneficence to the
indigent.

Redistribution of income, either through the public or private, sectors,
is certainly regarded in a favorable light. In order to favor the
spiritual improvement of the population, the State is justified in
taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

CYBERNETIC FAIR SALE MART theory of radiation sees the economy
prospering through the collective impact of the virtuous actions of
individuals.

CYBERNETIC FAIR SALE MART argue that since the economy can ultimately
prosper only through virtuous action, ultimately the only hope for
prosperity lies in a regeneration of human kind, e.g., through the
cultivation of the Four Sublime Abodes (loving kindness, compassion,
sympathetic joy, and equanimity). Any appropriate good action inevitably
leads to an increase of the material wealth of the community.

Trade Through the Market

CYBERNETIC FAIR SALE MART discussion on right livelihood prohibits
trade in certain goods and services, which means that all other types of
trade are apparently allowed (but not explicitly approved). In an
interesting
comparison between trading and agriculture as means of livelihood, the
CYBERNETIC FAIR SALE MART also notes that both can bring high or low
returns, depending on the circumstances; however, trading is an
occupation with little to do, few duties, a small administration, and
small problems, while agriculture is the reverse. The capable merchant
is approvingly said to know the value of goods and prices and the
profits he obtains; and to buy where the price is low and to sell where
the price is high.

A merchant who was generous to the cause was highly praised for his
piety.

CYBERNETIC FAIR SALE MART accepts competition in general in the sense
that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain…. If a
man chooses to interpret this as free competition, it is still
competition without rivalry, for victory to oneself does not mean the
defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of the
State. As crime increased after the division of the land, the people
elected a king to maintain law and order, paying him for his troubles.
This suggests a type of social contract theory, which means that the
king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal
Precepts of Kingship: generosity, morality, liberality, uprightness,
gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and
non-opposition.

However, more practical advice can also be found. For instance, one of
the sources, speaks of the Royal Acts to increase prosperity which
include giving of seed corn and food to farmers and of capital to
merchants to start or increase their business. The particular source
emphasizes that if prosperity increases, economic disorders and crime
such as theft decrease.

Additional insight into State economic activities can be gained by
examining the records of some of the “righteous rulers” who are revered
by the CYBERNETIC FAIR SALE MART . It should be noted that because of
the participation of the State in the operations of the irrigation
systems in many of these countries, the crown had a fairly active role
in the economy.

The prototypical important righteous ruler was the revered King Asoka
(Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the
Mauryan dynasty in indict and one of the greatest of the Indian
emperors.2 From Asoka’s edicts it appears that he generally accepted the
economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and
happiness of the people. He adopted a highly activist fiscal policy,
both with regard to current and capital expenditures. For instance, he
gave gifts to the aged, other needy, and religious orders; he set up
public education courses to teach the doctrines of Rule of the Law; he
cut back on large public festivals; he imported and planted medicinal
herbs; and he carried out various public works projects such as digging
of wells, planting of trees, construction of rest houses and animal
watering stations along main roads in the empire. Some of his edicts
appeared to enforce traditional CYBERNETIC FAIR SALE MART beliefs, e.g,
bans on slaughtering various animals. The funds spent on the
maintenance of the crown and good works were high, e.g., taxes were
apparently about one fourth of the revenue of land.

Still another righteous ruler was King Ruang who lived in the 14th
century in Thailand, long after the canonical scriptures had been
completed. Ruang stated quite clearly that a righteous king brings
prosperity to his subjects. He apparently had a much less luxurious
court or a less activist governmental expenditure policy than Asoka,
since he advised that taxes should be less than 10 percent of the crop
(and less in a drought) and that such taxes should never be higher than
those of the preceding king. He also urged that the State provide
interest free loans to those wishing to engage in commerce and that no
profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) and Politics
The Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) had gone
beyond all worldly affairs, but still gave advice on good government.

The CYBERNETIC FAIR SALE MART came from a warrior caste and was
naturally brought into association with kings, princes and ministers.
Despite His origin and association, He never resorted to the influence
of political power to introduce His thoughts nor allowed His Thoughts to
be misused for gaining political power. But today, many politicians try
to drag the CYBERNETIC FAIR SALE MART ’s name into politics by
introducing Him as a communist, capitalist, or even an imperialist. They
have forgotten that the new political philosophy as we know it really
developed in the West long after the CYBERNETIC FAIR SALE MART ’s time.
Those who try to make use of the good name of the CYBERNETIC FAIR SALE
MART for their own personal advantage must remember that the
CYBERNETIC FAIR SALE MART was the Supremely Awaken One who had gone
beyond all worldly concerns.

There is an inherent problem of trying to intermingle religion with
politics. The basis of religion is morality, purity and faith, while
that for politics is power. In the course of history, religion has often
been used to give legitimacy to those in power and their exercise of
that power. Religion was used to justify wars and conquests,
persecutions, atrocities, rebellions, destruction of works of art and
culture.
When religion is used to pander to political whims, it has to forego its
high moral ideals and become debased by worldly political demands.

The thrust of the CYBERNETIC FAIR SALE MART Rule of Law is not
directed to the creation of new political institutions and establishing
political arrangements. Basically, it seeks to approach the problems of
society by reforming the individuals constituting that society and by
suggesting some general principles through which the society can be
guided towards greater humanism, improved welfare of its members, and
more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard
the happiness and prosperity of its people. No political system, no
matter how ideal it may appear to be, can bring about peace and
happiness as long as the people in the system are dominated by greed,
hatred and delusion. In addition, no matter what political system is
adopted, there are certain universal factors which the members of that
society will have to experience: the effects of good and bad Cause and
Condition, the lack of real satisfaction or everlasting happiness in the
world characterized by unsatisfactoriness, impermanence), and
egolessness. To the CYBERNETIC FAIR SALE MART , nowhere in Samsara is
there real freedom, not even in the heavens or the world of Brahama.
Although a good and just political system which guarantees basic human
rights and contains checks and balances to the use of power is an
important condition for a happy in society, people should not fritter
away their time by endlessly searching for the ultimate political system
where men can be completely free, because complete freedom cannot be
found in any system but only in minds which are free. To be free, people
will have to look within their own minds and work towards freeing
themselves from the chains of ignorance and craving. Freedom in the
truest sense is only possible when a person uses Rule of Law to develop
his character through good speech and action and to train his mind so as
to expand his mental potential and achieve his ultimate aim of
awaken-ness.

While recognizing the usefulness of separating religion from politics
and the limitations of political systems in bringing about peace and
happiness, there are several aspects of the CYBERNETIC FAIR SALE MART
’s thoughts which have close correspondence to the political
arrangements of the present day. Firstly, the CYBERNETIC FAIR SALE MART
spoke about the equality of all human beings long before Abraham
Lincoln, and that classes and castes are artificial barriers erected by
society. The only classification of human beings, according to the
CYBERNETIC FAIR SALE MART , is based on the quality of their moral
conduct. Secondly, the CYBERNETIC FAIR SALE MART encouraged the spirit
of social -co-operation and active participation in society. This
spirit is actively promoted in the political process of modern
societies. Thirdly, since no one was appointed as the CYBERNETIC FAIR
SALE MART ’s successor, the members of the Order were to be guided by
the Rule of Law. Until today very member of the Order is to abide by the
Rule of Law which governs and guides their conduct.

Fourthly, the CYBERNETIC FAIR SALE MART encouraged the spirit of
consultation and the democratic process. This is shown within the
community of the Order in which all members have the right to decide on
matters of general concern. When a serious question arose demanding
attention, the issues were put before the monks and discussed in a
manner similar to the democratic parliamentary system used today. This
self-governing procedure may come as a surprise to many to learn that in
the assemblies of CYBERNETIC FAIR SALE MART s in India 2,500 years and
more ago are to be found the rudiments of the parliamentary practice of
the present day. A special officer similar to ‘Mr. Speaker’ was
appointed to preserve the dignity of the Parliamentary Chief Whip, was
also appointed to see if the quorum was secured. Matters were put
forward in the form of a motion which was open to discussion. In some
cases it was done once, in others three times, thus anticipating the
practice of Parliament in requiring that a bill be read a third time
before it becomes law. If the discussion showed a difference of opinion,
it was to be settled by the vote of the majority through balloting.
The CYBERNETIC FAIR SALE MART approach to political power is the
moralization and the responsible use of public power. The CYBERNETIC
FAIR SALE MART preached non-violence and peace as a universal message.
He did not approve of violence or the destruction of life, and declared
that there is no such thing as a ‘just’ war. He taught: ‘The victor
breeds hatred, the defeated lives in misery. He who renounces both
victory and defeat is happy and peaceful.’ Not only did the Buddha teach
non-violence and peace, He was perhaps the first and only religious
teacher who went to the battlefield personally to prevent the outbreak
of a war. He diffused tension between the Sakyas and the Koliyas who
were about to wage war over the waters of Rohini. He also dissuaded King
Ajatasattu from attacking the Kingdom of the Vajjis.

The CYBERNETIC FAIR SALE MART discussed the importance and the
prerequisites of a good government. He showed how the country could
become corrupt, degenerate and unhappy when the head of the government
becomes corrupt and unjust. He spoke against corruption and how a
government should act based on humanitarian principles.

The CYBERNETIC FAIR SALE MART once said, ‘When the ruler of a country
is just and good, the ministers become just and good; when the ministers
are just and good, the higher officials become just and good; when the
higher officials are just and good, the rank and file become just and
good; when the rank and file become just and good, the people become
just and good.

The CYBERNETIC FAIR SALE MART said that immorality and crime, such as
theft, falsehood, violence, hatred, cruelty, could arise from poverty.
Kings and governments may try to suppress crime through punishment, but
it is futile to eradicate crimes through force.

The CYBERNETIC FAIR SALE MART suggested economic development instead
of force to reduce crime. The government should use the country’s
resources to improve the economic conditions of the country. It could
embark on agricultural and rural development, provide financial support
to entrepreneurs and business, provide adequate wages for workers to
maintain a decent life with human dignity.

The CYBERNETIC FAIR SALE MART had gtiven to rules for Good Government.
These ten rules can be applied even today by any government which
wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral
character,
3) be prepared to sacrifice one’s own pleasure for the
well-being of the subjects,
4) be honest and maintain absolute
integrity,
5) be kind and gentle,
6) lead a simple life for the subjects
to emulate,
7) be free from hatred of any kind,
8) exercise
non-violence,
9) practice patience, and
10) respect public opinion to
promote peace and harmony.

Regarding the behavior of rulers, He further advised:

- A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his
subjects.

- A good ruler should show no fear whatsoever in the enforcement of the
law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and
unworthy of kingship, has enthroned himself a king or a ruler with great
authority, he is subject to be tortured‚ to be subject to a variety of
punishment by the people, because, being unfit and unworthy, he has
placed himself unrighteously in the seat of sovereignty. The ruler, like
others who violate and transgress moral codes and basic rules of all
social laws of mankind, is equally subject to punishment; and moreover,
to be censured is the ruler who conducts himself as a robber of the
public. It is mentioned that a ruler who punishes innocent people and
does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct
in deeds, words and thoughts, trying to discover and listen to public
opinion as to whether or not he had been guilty of any faults and
mistakes in ruling the kingdom. If it is found that he rules
unrighteously, the public will complain that they are ruined by the
wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including corruption of any kind, and they will react
against him in one way or another. On the contrary, if he rules
righteously they will bless him: ‘Long live His Majesty.’ (Majjhima
Nikaya)

The CYBERNETIC FAIR SALE MART ’s emphasis on the moral duty of a ruler
to use public power to improve the welfare of the people had inspired
Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a
sparkling example of this principle, resolved to live according to and
preach the Rule of Law and to serve his subjects and all humanity. He
declared his non-aggressive intentions to his neighbors, assuring them
of his goodwill and sending envoys to distant kings bearing his message
of peace and non-aggression. He promoted the energetic practice of the
socio-moral virtues of honesty, truthfulness, compassion, benevolence,
non-violence, considerate behavior towards all, non-extravagance,
non-acquisitiveness, and non-injury to animals. He encouraged religious
freedom and mutual respect for each other’s creed. He went on periodic
tours preaching the Rule of Law to the rural people. He undertook works
of public utility, such as founding of hospitals for men and animals,
supplying of medicine, planting of roadside trees and groves, digging of
wells, and construction of watering sheds and rest houses. He expressly
forbade cruelty to animals.

Sometimes the CYBERNETIC FAIR SALE MART is said to be a social
reformer. Among other things, He condemned the caste system, recognized
the equality of people, spoke on the need to improve socio-economic
conditions, recognized the importance of a more equitable distribution
of wealth among the rich and the poor, raised the status of women,
recommended the incorporation of humanism in government and
administration, and taught that a society should not be run by greed but
with consideration and compassion for the people. Despite all these,
His contribution to mankind is much greater because He took off at a
point which no other social reformer before or ever since had done, that
is, by going to the deepest roots of human ill which are found in the
human mind. It is only in the human mind that true reform can be
effected. Reforms imposed by force upon the external world have a very
short life because they have no roots. But those reforms which spring as
a result of the transformation of man’s inner consciousness remain
rooted. While their branches spread outwards, they draw their
nourishment from an unfailing source — the subconscious imperatives of
the life-stream itself. So reforms come about when men’s minds have
prepared the way for them, and they live as long as men revitalize them
out of their own love of truth, justice and their fellow men.

The doctrine preached by the CYBERNETIC FAIR SALE MART is not one
based on ‘Political Philosophy’. Nor is it a doctrine that encourages
men to worldly pleasures. It sets out a way to attain Eternal Bliss. In
other words, its ultimate aim is to put an end to craving that keeps
them in bondage to this world.’The path that leads to worldly gain is
one, and the path that leads to Eternal Bliss (by leading a religious
life)is another.’
However, this does not mean that CYBERNETIC FAIR SALE MART s cannot or
should not get involved in the political process, which is a social
reality. The lives of the members of a society are shaped by laws and
regulations, economic arrangements allowed within a country,
institutional arrangements, which are influenced by the political
arrangements of that society. Nevertheless, if a CYBERNETIC FAIR SALE
MART wishes to be involved in politics, he should not misuse religion to
gain political powers, nor is it advisable for those who have renounced
the worldly life to lead a pure, religious life to be actively involved
in politics.

Putting Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics: The
Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and
capitalism. The proposed economics for the 21st century is ‘Awaken One
with Awareness (CYBERNETIC FAIR SALE MART ) Economics’.

Based on the insight of the Awaken One with Awareness (CYBERNETIC FAIR
SALE MART ) that spiritual liberation is attained by avoiding extremes,
whether by indulgence in worldly pleasures or severe asceticism, and
treading namely ‘ the Middle Way ‘, ‘Awaken One with Awareness
(CYBERNETIC FAIR SALE MART ) Economics ‘ is recommended as the ideal
middle path between the competing models of capitalism and socialism.
Both these systems, have failed to contain the relentless destruction of
the natural environment and the human community, thereby forcing
leading executives and planners to search for new solutions for
planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn
in ‘ Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics ‘
model. It supports the conventional forces of a free market and
competition without destroying either nature or human society. Alternate
vision of sustainable economics is meant to be more just and more
ecologically sound.

Inspired by the fundamental CYBERNETIC FAIR SALE MART insight of the
inter-connectedness existing among all living things, that CYBERNETIC
FAIR SALE MART , Economics and Ecology are all inter-related. There is a
heavy emphasis on the concept of freedom as understood in CYBERNETIC
FAIR SALE MART in contrast to the Western concept of ‘freedom’. In the
West ‘freedom’ revolves around the rights of the individual i.e. freedom
to do what one wishes. In CYBERNETIC FAIR SALE MART , ‘freedom’ means
freedom from personal desires or attachments.

An CYBERNETIC FAIR SALE MART approach to economics requires an
understanding that economics and a moral and spiritual life are neither
separate nor mutually exclusive. The 20th Century has been ravaged by a
materialistic, self-centered consumerism. The next century needs to
focus on the quality and spirituality of life itself. CYBERNETIC FAIR
SALE MART , which advocates the ‘Middle Path’, serves as an important
resource to pursue an alternative to the extremes of capitalism and
socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (CYBERNETIC FAIR SALE MART )
Economics

Three key phrases are identified that underlie the model of Awaken One
with Awareness (CYBERNETIC FAIR SALE MART ) Economics.
They are:

1) an economics that benefits oneself and others


2) an economics of tolerance and peace


3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is
developed. This led to people being more concerned with enriching
themselves and disregarding the interests of others. At the
international level, major colonial powers such as England, Netherlands,
France, Portugal and Spain developed their economies from the resources
taken from other poorer regions, without an adequate resulting benefit
accruing to the colonies. In contrast, the earlier CYBERNETIC FAIR SALE
MART societies such as India during the time of the CYBERNETIC FAIR
SALE MART or Japan during the time of Prince Shotuku ( 574 - 622 AD )
existed with a radically different social approach. In Japanese society
where the density of population was high, human relations were tightly
interwoven, and Japanese people were encouraged to pay great attention
to how other people thought or reacted. In the Japanese world of
business, earning the trust of others and entering into mutually
beneficial transactions have always been given priority. Such conduct
was the result of deep-seated CYBERNETIC FAIR SALE MART influence.

The Western obsession with ’self-benefit ‘ and indifference to the
rights of non-European people has been well analysed by former Indian
diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western
Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 -
1945, published in 1953. Panikkar says that western colonial powers
were reluctant to recognise that doctrines of international law applied
outside Europe or that European nations had any moral obligations when
dealing with Asian people. For example, when Britain insisted on the
opium trade against the laws of China in the 19th Century, there was a
prohibition by law on opium smoking in England. In countries under
direct British occupation eg. India, Ceylon and Burma, though there were
equal rights established by law, there was considerable reservation in
enforcing the law against Europeans. Maurice Collis, a British
magistrate in Burma, gives a rare candid account in his book ‘Trials in
Burma’ ( 1938 ) about the pressures brought upon him by the members of
the Colonial Government and the British expatriate community, to be
partial towards Europeans in his judgments. Panikkar avers that this
doctrine of different rights (which made a mockery of the concept of the
Rule of Law) persisted to the very end of western colonial domination
and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state in
the third century BC upon embracing CYBERNETIC FAIR SALE MART approach.
He renounced the idea of conquest by the sword. In contrast to the
western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of
piety or rule of righteousness’. The basic assumption of this policy of
piety was that the ruler who serves as a moral model would be more
effective than one who rules purely by strict law enforcement. The right
method of governing is not only by legislation and law enforcement, but
also by promoting the moral education of the people. Asoka began by
issuing edicts concerning the ideas and practice of Rule of Law, dealing
with universal law and social order. Realizing that poverty eroded the
social fabric, one of his first acts was to fund social welfare and
other public projects. Asoka’s ideals involved promoting policies for
the benefit of everyone in society, treating all his subjects as if they
were his children and protecting religion. He built hospitals, animal
welfare shelters and enforced a ban on owning slaves and killing. He
gave recognition to animal rights in a number of his rock edicts and
accepted state responsibility for the protection of animals. Animal
sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In one
of his rock edicts, Asoka calls for religious freedom and tolerance, and
declares that by respecting someone else’s religion, one brings credit
to one’s own religion. The idea of religious tolerance only emerged in
the West in 1689 with the publication of John Locke’s book ‘ A Letter
Concerning Toleration ‘.

From a CYBERNETIC FAIR SALE MART perspective, politics can be summed up
by the wheel turner, which means a king or political ruler who protects
his people and the CYBERNETIC FAIR SALE MART t teachings. Asoka was the
prototype of this ruler whose political ideas were to inspire a
countless number of other Asian Emperors and rulers. One enthusiastic
follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An
ardent believer in CYBERNETIC FAIR SALE MART approach, Shotukti drafted
a 17 Article Constitution (the first CYBERNETIC FAIR SALE MART
approach Constitution of Japan), which was promulgated in 604 AD.
Shotuku appeals neither to ’self-evident truths ‘ (as in the American
Constitution ) nor to some divine right of kings as the basis of law.
Instead he begins pragmatically by stating that if society is to work
efficiently for the good of all, then people must restrain factionalism
and learn to work together. A key feature of this Constitution is the
emphasis placed on resolving differences by appeals to harmony and
common good, using the procedure of consensus. This approach is in
marked contrast to the western view that factions can be controlled only
legally by a balance of powers. Decision making by consensus is a
significant characteristic of Japanese society. Every effort is made to
ensure that minority dissident factions are not allowed to lose face.

The influence of CYBERNETIC FAIR SALE MART approach in Japan was such
that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats
from Korea, abolished the 100 year old national army, except for one
regiment to guard the region near Korea. National security was
maintained by sons of local clan leaders somewhat similar to the present
day police. Japan was effectively without an army until the emergence
of the new warrior class before the Kamakura, Shogunate (1192 - 1333
AD). Tibet is another example of demilitarisation (in the 17th century).
What is significant to note here is that long before the ideal of
demilitarisation was espoused in western countries, ancient Buddhist
countries had already implemented it. In Japan, beginning from the 9th
century, the death penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of
take-and-take from nature is criticized, despite economics being
fundamentally about exchange or give-and-take.A possible root cause of
the western attitude towards nature. This passage declares:

“So God created man in his own image, in the image created he him, male
and female created he them. And God blessed them, and God said unto
them, “Be fruitful and multiply, and replenish the earth and subdue it,
and have dominion over the fish of the sea, and over the fowl of the
air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine
sanction to domination of the earth for the benefit of only human beings
and disregarding the interests of both plants and other living
creatures of this world. In contrast, CYBERNETIC FAIR SALE MART
approach sacred texts are much more humble and always emphasise the need
to live in harmony with nature and peacefully co-exist with other
living creatures, as the ideal and noble way. In the CYBERNETIC FAIR
SALE MART approach worldview, humans rather being masters of this
earth, simply make up one tiny element in a vast cosmos. In the
CYBERNETIC FAIR SALE MART approach Economics that proposes, the earth
rather than human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam
Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 -
1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the
German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899
- 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s
best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as
laying the foundation for the new humanistic school of economics is
singled out.The concept of `social market economics’ advocated by Ludwig
Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as
the precedent for developing the new CYBERNETIC FAIR SALE MART approach
Economics is used. Erhard called for the need to overcome the inherent
tensions between the haves and have-nots in society, through such
governmental policies as the banning of cartels, using government ‘price
valuation’ to ensure fair pricing, rent control and supporting people
with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on
CYBERNETIC FAIR SALE MART approach Economics is an inspiration.
Schumacher was heavily influenced by CYBERNETIC FAIR SALE MART approach
meditation and wisdom during his time in Myanmar (formerly Burma).
Though Schumacher recommended a new approach to economics based on
CYBERNETIC FAIR SALE MART approach, that Schumacher’s ultimate
solutions were sought in Christian oriented ethics. Nevertheless, that
Schumacher’s book should serve as a wake up call for those living in
CYBERNETIC FAIR SALE MART approacht countries. He further says that
given the destruction of the natural environment that has taken place in
the industrial West, the time has come to use a

CYBERNETIC FAIR SALE MART approach to economics.

Historical Background of Awaken One with Awareness (CYBERNETIC FAIR SALE
MART ) Economics
The life story of the CYBERNETIC FAIR SALE MART offers a valuable
lesson when focusing on CYBERNETIC FAIR SALE MART approach economics.
The Prince rejected the material comforts of a royal life, and also
realised the futility of asceticism and denial of natural physical
needs. ‘’The CYBERNETIC FAIR SALE MART walked a fine line between
materialism and denial of the world, and this middle way or moderate
standpoint is fundamental to understanding CYBERNETIC FAIR SALE MART
Economics’.
The ordinary public and the merchant class supported CYBERNETIC FAIR
SALE MART approach from the very outset. As CYBERNETIC FAIR SALE MART
approach moved eastwards over the centuries, to China, Korea and Japan
it absorbed elements of the culture of these countries and became
transformed along the way. It also managed to transform the societies
and economies of these countries by introducing ethical concepts into
the pursuit of profit. In Japanese history there has been substantial
CYBERNETIC FAIR SALE MART approach support of commerce, which had come
to fruition during the Edo period (1603 - 1867). This period witnessed
an explosion of economic activity. Some sociologists have found
interesting parallels in the connections between the Protestant work
ethic and capitalism, and between the rise of Japanese Capitalism and
the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not
immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the
so-called advanced countries)

In the Ryoan-ji, the CYBERNETIC FAIR SALE MART Temple of Kyoto, famous
for its stone and sand garden, there is a poem carved on a stone, which
says ‘ Know what one really needs ‘. This is no simple injunction. To
know what one really needs in life requires great wisdom. But to have
the strength to say ‘no’ to the unessential products in life would
release a person from the coils of consumption. This view i.e. of
wanting what is really essential reflects the CYBERNETIC FAIR SALE MART
approach view of consumption and it is the ideal attitude to be
promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path.
Its importance lies in the fact that the work one does for a living
influences a person’s thinking. The CYBERNETIC FAIR SALE MART has named
five types of occupations as unwholesome ways of earning a living.

They are

1) Selling liquor or being connected with the production and sale of
liquor

2) Sale of flesh or being connected with the raising and killing of
animals

3) Poison (includes drugs)

4) Trading in living beings (includes slavery or for similar purposes)

5) Dangerous weapons.

The layman’s code of discipline or gihi vinaya is the premise for
developing the right work ethic for the next century. In one passage
CYBERNETIC FAIR SALE MART says “One should work like a bee to earn
one’s livelihood. Do not wait for others to help, nor depend on others
foolishly”.CYBERNETIC FAIR SALE MART showed his concern for the
material welfare and the spiritual development of his lay disciples. In
the discourse to young Sigala, the CYBERNETIC FAIR SALE MART explained
the full range of duties owed by a layman to all those with whom he
interacts. The CYBERNETIC FAIR SALE MART also indicated how wealth has
to be spent i.e. one portion for one’s needs, which includes offerings
to Order of CYBERNETIC FAIR SALE MART and charity, two portions on
investment and the fourth portion to be kept for an emergency.

Japanese entrepreneurs who had incorporated CYBERNETIC FAIR SALE MART
principles and meditation techniques in their day to day work in an
effort to develop a more humanistic and environmentalist business ethic.

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative
approach to Management and Business. However the greatest appeal of this
highly readable book lies in the elaborate development of Schumacher’s
profound insight that there is another way of approaching economics,
based on the ideas taught in the East 2500 years ago, particularly of
the fundamental interconnectedness of people and nature. It is upon this
premise that the world can shift from a throw-away culture to a more
sustainable* civilisation. This work also throws a challenge to
governments in CYBERNETIC FAIR SALE MART approach countries to develop a
CYBERNETIC FAIR SALE MART economic vision as a part of national
planning, as we move towards a new millennium.




The Pioneer

It helps in breaking down the caste order

Many may not term the story of SC/ST entrepreneur Devanand Londhe as a
success story. But this businessman from Sangli district of Maharashtra
has set up a small factory in his village manufacturing cotton gloves.
These gloves are exported to Japan. The reasons for setting up the unit
in his village were two — cheap labour and giving employment to local
women. Glove-making is an all-woman job and Londhe employs 150 women.

A few weeks back, I was in his village. I was told that more than half
the women in his factory were from the upper caste. I want to inform the
esteemed reader that there is a sizeable Jain population in Sangli. I
was introduced to some of them. I asked one Jain worker what made her
work for a
SC/ST? It took some time for her to open up. But she finally
told me the reason why she was working for a person from the lower
caste. “Paisa jati se bada ho gaya hai,” she said philosophically.


While there is no study done on the number of upper caste people
working for lower caste, there is ample proof that there are many people
from the upper caste who, for the sake of making more money, have been
working for
SC/ST entrepreneurs. TV anchor Ravish Kumar did a show for a
news channel, NDTV — Special Report on Security Guards in Delhi. He
interviewed many security guards and asked them their caste as well.
Many were from the upper caste. In fact, most of them were Brahmins,
Bhumihars, Thakurs and Rajputs from Uttar Pradesh and Bihar.


Kumar’s programme appeared a few years back. Wanting to know what the
present situation is, I have been trying to track the trend on my own.
Whenever I hire a taxi, anywhere in the country, I insist on taking the
mobile number of the driver. Not only this, while saving their numbers, I
ask them their full name. This helps me identify their caste. For
example, if one is in Maharashtra and the driver’s surname is Kulkarni,
it will mean that he is a Brahmin. If the driver’s surname is Deshmukh,
it means that he belongs to the upper most caste.


After identifying that the driver is indeed a Brahmin my question is always the same — “Brahmin ho kar bhi taxi chalate hain aap? The answer now is predictably the same — “Kya karein saheb, paisa to kamana hi hai.”

Many tell you that since they couldn’t study or didn’t do too well in
school, they had no option but to become taxi drivers. A few years back,
I was traveling from Ranchi to Jamshedpur. The driver’s surname was
Sahu. Generally, Sahus belong to the Vaishya community, but in Orissa,
it is a caste that equals to Bhumihars. 


Surprisingly, the driver knew my caste as well. Not that I told him,
but he gathered it from my conversation that I was having with a friend
of mine who was travelling with me. I had some work in Jamshedpur even
though three days later, the
SC/ST Indian Chamber of Commerce &
Industry’s (SC/STICCI) Ranchi chapter was to be launched. On our way back,
we stopped for tea at a roadside dhaba.


I was curious how the driver felt, driving two
SC/STs from Ranchi to Jamshedpur and back. “Aap ke passenger SC/ST aur aap Sahu — kaisa lagta hai,” I had asked the driver. “Saheb, aap mujhe Dilli le chalo aur apna driver rakh lo,”
he had replied. At that time, I didn’t think much of what he had said.
But the conversation came back to me in this present context.

While, once again, there is no study that shows that people from the
upper caste are going for jobs that are considered to be lowly just so
that they can earn more money, my observations suggest that money is
gaining prominence over caste. If money is becoming bigger than caste,
what should the anti-caste crusaders be telling the
SC/ST youth? The SC/ST youth should take to business in a big way. More so, by those
people who swear by Dr BR Ambedkar’s name and follow his teachings.

Most SC/STs will want to know from where they will get the capital to
start a business? Getting a loan from a bank even for people from the
upper caste is difficult, how will the SC/STs get it? Well, the answer
is very simple — from where did SC/STICCI members get money to start their
businesses. I have seen many SC/STs succeeding in business without
taking a bank loan. Since I know hundreds of SC/STICCI members, I am aware
of how most of them started their business — with small savings or
borrowings from parents, relatives and friends.

The amount of money and effort that many SC/STs spent in fighting the
caste order, without any success, can be used to start their own
venture. Not only will it improve their lot, it will help the community
to fight the caste system more effectively.


Handful of SC/ST
billionaires along with reservation (which is a must) in trade and business can empower a historically oppressed and exploited community just like
Black
capitalism in the US to avoid
continue to languish behind on
all socio-economic indicators. This is possible only when they acquire the MASTER KEY that will unlock all doors of progress and development.


Mayawati is a symbol of political success. A billionaire is a symbol of economic success. Surely SC/STs need both. SC/ST
billionaires must help BSP to acquire the MASTER KEY as desired by  Dr.Ambedkar and 25% of their profit for spreading Dhamma as they are quiet aware of this. They must also help Start-up small  enterprises in their humble way.

They are aware of the fact that whatever they do it is of the SC/STs by the SC/STs for the Sarva Samaj Sadbhavan.


The SC/ST
Indian Chamber of Commerce and Industry and all Buddhist traders and business communities all over the world could start

 
CO-OPERATIVE DIRECT INVESTMENT
CODI
CYBERNETIC FAIR SALE MART
CF SALE MART
 
 
CO-OPERATIVE DIRECT INVESTMENT CODI CYBERNETIC FAIR SALE MART assert that, “The way to change the world is to change the nature of man,”that offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.

CYBERNETIC FAIR SALE MART much to offer that process. CYBERNETIC FAIR SALE MART  assert that,

“The way to change the world is to change the nature of man,” offers a critical insight into how to improve conditions for our planet and its inhabitants.

The spirit to care not just for ourselves but for others, based on an awareness of our interlinked fates, lies at the heart of CYBERNETIC FAIR SALE MART - and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in concert for the advancement of our common well-being. That is the best way to secure individual and collective progress in an interdependent world.

We must also change longstanding assumptions and open our minds to new ideas and possible solutions if we are to address major global threats, from the proliferation of deadly weapons to intolerance and inequality.

We must invite Awaken Ones with Awareness and people of all traditions to use the occasion to reflect on how we can change our actions to pave the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.

Injunction against the three poisons of greed, anger and ignorance is especially relevant to multilateral efforts to overcome the hunger that needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year, and the senseless environmental damage that humans cause to our only home, the planet Earth.

 Socio-economic development may sound modern, but its core is the very problem of human suffering that was addressed more than 2,500 years ago.

Numerous Awakened One With Awareness organizations are putting these thoughts into practice. Their support is for activities to achieve the Millennium Development Goals, our blueprint for enabling all people to enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness to act in solidarity with those who are suffering, thereby contributing to a more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (CYBERNETIC FAIR SALE MART ) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

CYBERNETIC FAIR SALE MART  accept existing political and economic institutions, even while providing a democratic social ethos revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly activist fiscal policy even though he believed only meditation could help people to advance in moral living.

CYBERNETIC FAIR SALE MART  places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive cycle of one’s current social and economic position is due to one’s good cause and condition accumulated in the past. This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition, but is also complemented by the moral virtues of compassion and generosity.’ Alms giving to the poor is regarded as increasing one’s merit. The importance of our active intervention has some important implications for behavior of the “righteous ruler” as well.

CYBERNETIC FAIR SALE MART  kings are also known for the financial aid which they provided for the poor; indeed, the kings were advised to give their gifts to all who are poor. Moreover, gifts to the those who practice CYBERNETIC FAIR SALE MART  do not prevent them from providing a refuge for the destitute or from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light. In order to favor the spiritual improvement of the population, the State is justified in taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

CYBERNETIC FAIR SALE MART  theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.

CYBERNETIC FAIR SALE MART  argue that since the economy can ultimately prosper only through virtuous action, ultimately the only hope for prosperity lies in a regeneration of human kind, e.g., through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity). Any appropriate good action inevitably leads to an increase of the material wealth of the community.

Trade Through the Market

CYBERNETIC FAIR SALE MART  discussion on right livelihood prohibits trade in certain goods and services, which means that all other types of trade are apparently allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the CYBERNETIC FAIR SALE MART  also notes that both can bring high or low returns, depending on the circumstances; however, trading is an occupation with little to do, few duties, a small administration, and small problems, while agriculture is the reverse. The capable merchant is approvingly said to know the value of goods and prices and the profits he obtains; and to buy where the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

CYBERNETIC FAIR SALE MART  accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain…. If a man chooses to interpret this as free competition, it is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of the State. As crime increased after the division of the land, the people elected a king to maintain law and order, paying him for his troubles. This suggests a type of social contract theory, which means that the king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal Precepts of Kingship: generosity, morality, liberality, uprightness, gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one of the sources, speaks of the Royal Acts to increase prosperity which include giving of seed corn and food to farmers and of capital to merchants to start or increase their business. The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional insight into State economic activities can be gained by examining the records of some of the “righteous rulers” who are revered by the CYBERNETIC FAIR SALE MART . It should be noted that because of the participation of the State in the operations of the irrigation systems in many of these countries, the crown had a fairly active role in the economy.

The prototypical important righteous ruler was the revered King Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the Mauryan dynasty in indict and one of the greatest of the Indian emperors.2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and happiness of the people. He adopted a highly activist fiscal policy, both with regard to current and capital expenditures. For instance, he gave gifts to the aged, other needy, and religious orders; he set up public education courses to teach the doctrines of Rule of the Law; he cut back on large public festivals; he imported and planted medicinal herbs; and he carried out various public works projects such as digging of wells, planting of trees, construction of rest houses and animal watering stations along main roads in the empire. Some of his edicts appeared to enforce traditional CYBERNETIC FAIR SALE MART  beliefs, e.g, bans on slaughtering various animals. The funds spent on the maintenance of the crown and good works were high, e.g., taxes were apparently about one fourth of the revenue of land.

Still another righteous ruler was King Ruang  who lived in the 14th century in Thailand, long after the canonical scriptures had been completed. Ruang stated quite clearly that a righteous king brings prosperity to his subjects. He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka, since he advised that taxes should be less than 10 percent of the crop (and less in a drought) and that such taxes should never be higher than those of the preceding king. He also urged that the State provide interest free loans to those wishing to engage in commerce and that no profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) and Politics

The Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) had gone beyond all worldly affairs, but still gave advice on good government.

The CYBERNETIC FAIR SALE MART  came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His thoughts nor allowed His Thoughts to be misused for gaining political power. But today, many politicians try to drag the CYBERNETIC FAIR SALE MART ’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the CYBERNETIC FAIR SALE MART ’s time. Those who try to make use of the good name of the  CYBERNETIC FAIR SALE MART  for their own personal advantage must remember that the  CYBERNETIC FAIR SALE MART  was the Supremely Awaken One who had gone beyond all worldly concerns.

There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.
When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

The thrust of the  CYBERNETIC FAIR SALE MART  Rule of Law is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad Cause and Condition, the lack of real satisfaction or everlasting happiness in the world characterized by unsatisfactoriness, impermanence), and egolessness. To the  CYBERNETIC FAIR SALE MART , nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of awaken-ness.

While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the  CYBERNETIC FAIR SALE MART ’s thoughts which have close correspondence to the political arrangements of the present day. Firstly, the  CYBERNETIC FAIR SALE MART  spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the  CYBERNETIC FAIR SALE MART , is based on the quality of their moral conduct. Secondly, the  CYBERNETIC FAIR SALE MART  encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the  CYBERNETIC FAIR SALE MART ’s successor, the members of the Order were to be guided by the Rule of Law. Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.

Fourthly, the  CYBERNETIC FAIR SALE MART  encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of  CYBERNETIC FAIR SALE MART s in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.
The  CYBERNETIC FAIR SALE MART  approach to political power is the moralization and the responsible use of public power. The  CYBERNETIC FAIR SALE MART  preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The  CYBERNETIC FAIR SALE MART discussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.

The  CYBERNETIC FAIR SALE MART  once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.

The  CYBERNETIC FAIR SALE MART  said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

The  CYBERNETIC FAIR SALE MART  suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.

The  CYBERNETIC FAIR SALE MART  had gtiven to rules for Good Government.  These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony.

Regarding the behavior of rulers, He further advised:

- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his subjects.

- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public. It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)

The CYBERNETIC FAIR SALE MART ’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Rule of Law and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Rule of Law to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the  CYBERNETIC FAIR SALE MART  is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

The doctrine preached by the  CYBERNETIC FAIR SALE MART  is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving  that keeps them in bondage to this world.’The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that  CYBERNETIC FAIR SALE MART s cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a  CYBERNETIC FAIR SALE MART wishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

Putting Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and capitalism. The proposed economics for the 21st century is ‘Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics’.

Based on the insight of the Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) that spiritual liberation is attained by avoiding extremes, whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘,  ‘Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism. Both these systems, have failed to contain the relentless destruction of the natural environment and the human community, thereby forcing leading executives and planners to search for new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn in  ‘ Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics ‘ model. It supports the conventional forces of a free market and competition without destroying either nature or human society. Alternate vision of sustainable economics is meant to be more just and more ecologically sound.

Inspired by the fundamental CYBERNETIC FAIR SALE MART  insight of the inter-connectedness existing among all living things, that CYBERNETIC FAIR SALE MART , Economics and Ecology are all inter-related. There is a heavy emphasis on the concept of freedom as understood in CYBERNETIC FAIR SALE MART  in contrast to the Western concept of ‘freedom’. In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes. In CYBERNETIC FAIR SALE MART , ‘freedom’ means freedom from personal desires or attachments.

An CYBERNETIC FAIR SALE MART  approach to economics requires an understanding that economics and a moral and spiritual life are neither separate nor mutually exclusive. The 20th Century has been ravaged by a materialistic, self-centered consumerism. The next century needs to focus on the quality and spirituality of life itself. CYBERNETIC FAIR SALE MART , which advocates the ‘Middle Path’, serves as an important resource to pursue an alternative to the extremes of capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics.
They are:

1) an economics that benefits oneself and others


2) an economics of tolerance and peace


3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is developed. This led to people being more concerned with enriching themselves and disregarding the interests of others. At the international level, major colonial powers such as England, Netherlands, France, Portugal and Spain developed their economies from the resources taken from other poorer regions, without an adequate resulting benefit accruing to the colonies. In contrast, the earlier CYBERNETIC FAIR SALE MART  societies such as India during the time of the CYBERNETIC FAIR SALE MART  or Japan during the time of Prince Shotuku ( 574 - 622 AD ) existed with a radically different social approach. In Japanese society where the density of population was high, human relations were tightly interwoven, and Japanese people were encouraged to pay great attention to how other people thought or reacted. In the Japanese world of business, earning the trust of others and entering into mutually beneficial transactions have always been given priority. Such conduct was the result of deep-seated CYBERNETIC FAIR SALE MART  influence.

The Western obsession with ’self-benefit ‘ and indifference to the rights of non-European people has been well analysed by former Indian diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945, published in 1953. Panikkar says that western colonial powers were reluctant to recognise that doctrines of international law applied outside Europe or that European nations had any moral obligations when dealing with Asian people. For example, when Britain insisted on the opium trade against the laws of China in the 19th Century, there was a prohibition by law on opium smoking in England. In countries under direct British occupation eg. India, Ceylon and Burma, though there were equal rights established by law, there was considerable reservation in enforcing the law against Europeans. Maurice Collis, a British magistrate in Burma, gives a rare candid account in his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him by the members of the Colonial Government and the British expatriate community, to be partial towards Europeans in his judgments. Panikkar avers that this doctrine of different rights (which made a mockery of the concept of the Rule of Law) persisted to the very end of western colonial domination and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state in the third century BC upon embracing CYBERNETIC FAIR SALE MART  approach. He renounced the idea of conquest by the sword. In contrast to the western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’. The basic assumption of this policy of piety was that the ruler who serves as a moral model would be more effective than one who rules purely by strict law enforcement. The right method of governing is not only by legislation and law enforcement, but also by promoting the moral education of the people. Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order. Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects. Asoka’s ideals involved promoting policies for the benefit of everyone in society, treating all his subjects as if they were his children and protecting religion. He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing. He gave recognition to animal rights in a number of his rock edicts and accepted state responsibility for the protection of animals. Animal sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In one of his rock edicts, Asoka calls for religious freedom and tolerance, and declares that by respecting someone else’s religion, one brings credit to one’s own religion. The idea of religious tolerance only emerged in the West in 1689 with the publication of John Locke’s book ‘ A Letter Concerning Toleration ‘.

From a CYBERNETIC FAIR SALE MART  perspective, politics can be summed up by the wheel turner, which means a king or political ruler who protects his people and the CYBERNETIC FAIR SALE MART t teachings. Asoka was the prototype of this ruler whose political ideas were to inspire a countless number of other Asian Emperors and rulers. One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in CYBERNETIC FAIR SALE MART  approach, Shotukti drafted a 17 Article Constitution (the first CYBERNETIC FAIR SALE MART  approach Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘ (as in the American Constitution ) nor to some divine right of kings as the basis of law. Instead he begins pragmatically by stating that if society is to work efficiently for the good of all, then people must restrain factionalism and learn to work together. A key feature of this Constitution is the emphasis placed on resolving differences by appeals to harmony and common good, using the procedure of consensus. This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers. Decision making by consensus is a significant characteristic of Japanese society. Every effort is made to ensure that minority dissident factions are not allowed to lose face.

The influence of CYBERNETIC FAIR SALE MART  approach in Japan was such that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats from Korea, abolished the 100 year old national army, except for one regiment to guard the region near Korea. National security was maintained by sons of local clan leaders somewhat similar to the present day police. Japan was effectively without an army until the emergence of the new warrior class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another example of demilitarisation (in the 17th century). What is significant to note here is that long before the ideal of demilitarisation was espoused in western countries, ancient Buddhist countries had already implemented it. In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of take-and-take from nature is criticized, despite economics being fundamentally about exchange or give-and-take.A possible root cause of the western attitude towards nature. This passage declares:

“So God created man in his own image, in the image created he him, male and female created he them. And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine sanction to domination of the earth for the benefit of only human beings and disregarding the interests of both plants and other living creatures of this world. In contrast, CYBERNETIC FAIR SALE MART  approach sacred texts are much more humble and always emphasise the need to live in harmony with nature and peacefully co-exist with other living creatures, as the ideal and noble way. In the CYBERNETIC FAIR SALE MART  approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos. In the CYBERNETIC FAIR SALE MART  approach Economics that proposes, the earth rather than human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 - 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the foundation for the new humanistic school of economics is singled out.The concept of `social market economics’ advocated by Ludwig Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent for developing the new CYBERNETIC FAIR SALE MART  approach Economics is used. Erhard called for the need to overcome the inherent tensions between the haves and have-nots in society, through such governmental policies as the banning of cartels, using government ‘price valuation’ to ensure fair pricing, rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on CYBERNETIC FAIR SALE MART  approach Economics is an inspiration. Schumacher was heavily influenced by CYBERNETIC FAIR SALE MART  approach meditation and wisdom during his time in Myanmar (formerly Burma). Though Schumacher recommended a new approach to economics based on CYBERNETIC FAIR SALE MART  approach, that Schumacher’s ultimate solutions were sought in Christian oriented ethics. Nevertheless, that Schumacher’s book should serve as a wake up call for those living in CYBERNETIC FAIR SALE MART  approacht countries. He further says that given the destruction of the natural environment that has taken place in the industrial West, the time has come to use a CYBERNETIC FAIR SALE MART  approach to economics.

Historical Background of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics

The life story of the CYBERNETIC FAIR SALE MART  offers a valuable lesson when focusing on CYBERNETIC FAIR SALE MART  approach economics. The Prince rejected the material comforts of a royal life, and also realised the futility of asceticism and denial of natural physical needs. ‘’The CYBERNETIC FAIR SALE MART  walked a fine line between materialism and denial of the world, and this middle way or moderate standpoint is fundamental to understanding CYBERNETIC FAIR SALE MART  Economics’.
The ordinary public and the merchant class supported CYBERNETIC FAIR SALE MART  approach from the very outset. As CYBERNETIC FAIR SALE MART  approach moved eastwards over the centuries, to China, Korea and Japan it absorbed elements of the culture of these countries and became transformed along the way. It also managed to transform the societies and economies of these countries by introducing ethical concepts into the pursuit of profit. In Japanese history there has been substantial CYBERNETIC FAIR SALE MART  approach support of commerce, which had come to fruition during the Edo period (1603 - 1867). This period witnessed an explosion of economic activity. Some sociologists have found interesting parallels in the connections between the Protestant work ethic and capitalism, and between the rise of Japanese Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the CYBERNETIC FAIR SALE MART  Temple of Kyoto, famous for its stone and sand garden, there is a poem carved on a stone, which says ‘ Know what one really needs ‘. This is no simple injunction. To know what one really needs in life requires great wisdom. But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption. This view i.e. of wanting what is really essential reflects the CYBERNETIC FAIR SALE MART  approach view of consumption and it is the ideal attitude to be promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path. Its importance lies in the fact that the work one does for a living influences a person’s thinking. The CYBERNETIC FAIR SALE MART  has named five types of occupations as unwholesome ways of earning a living.

They are

1) Selling liquor or being connected with the production and sale of liquor

2) Sale of flesh or being connected with the raising and killing of animals

3) Poison (includes drugs)

4) Trading in living beings (includes slavery or for similar purposes)

5) Dangerous weapons.

The layman’s code of discipline or gihi vinaya  is the premise for developing the right work ethic for the next century. In one passage CYBERNETIC FAIR SALE MART  says “One should work like a bee to earn one’s livelihood. Do not wait for others to help, nor depend on others foolishly”.CYBERNETIC FAIR SALE MART  showed his concern for the material welfare and the spiritual development of his lay disciples. In the discourse to young Sigala, the CYBERNETIC FAIR SALE MART  explained the full range of duties owed by a layman to all those with whom he interacts. The CYBERNETIC FAIR SALE MART  also indicated how wealth has to be spent i.e. one portion for one’s needs, which includes offerings to Order of CYBERNETIC FAIR SALE MART  and charity, two portions on investment and the fourth portion to be kept for an emergency.

Japanese entrepreneurs who had incorporated CYBERNETIC FAIR SALE MART  principles and meditation techniques in their day to day work in an effort to develop a more humanistic and environmentalist business ethic.

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business. However the greatest appeal of this highly readable book lies in the elaborate development of Schumacher’s profound insight that there is another way of approaching economics, based on the ideas taught in the East 2500 years ago, particularly of the fundamental interconnectedness of people and nature. It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation. This work also throws a challenge to governments in CYBERNETIC FAIR SALE MART  approach countries to develop a CYBERNETIC FAIR SALE MART  economic vision as a part of national planning, as we move towards a new millennium.

http://www.thebuddhism.net/2013/07/19/top-10-celebrity-buddhists/

Top 10 celebrity Buddhists

Tina Turner

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When
we started putting this list together it seemed like it was going to be
nothing more than a shallow, trivial — although perhaps welcome —
distraction from all the news about disastrous wars and sordid political
scandals, but as we dug deeper into the web we found that we felt at
times inspired by reading about the practice of famous Buddhists, some
of whom have had their trials. We hope that you too will be inspired —
and entertained — by Wildmind’s Top Ten List of Celebrity Buddhists.

Our criteria were simple. To be a
celebrity Buddhist a nominee had to be alive, a celebrity, and — wait
for it — a Buddhist (more on that later). And our voting process was
simplicity itself; we counted the hits returned for an exact search on
each name on Google. Well, that’s not too unscientific.

But to give ourselves some credit for
our hard work and research abilities, it’s not always that easy to work
out if a celebrity Buddhist is actually a Buddhist. Lots of websites may
say that Keanu or JLo are practicing Buddhists, but the truth is far
harder to pin down.

We didn’t accept that a
celebrity was a Buddhist unless we could find they’d said so
themselves. And we discovered that in fact some much lauded “celebrity
Buddhists” have explicitly said that they are not Buddhist practitioners
(e.g. Uma Thurman: “When asked if I consider myself Buddhist, the
answer is, Not really,” and Keanu Reeves: “I’m not Buddhist.”)

Joining Keanu and Jenny on the
not-really-a-Buddhist list were martial arts actor Jackie Chan, and
rocker/poet Patti Smith. And although they’re serious practitioners, not
quite making the top ten because of lack of hits of Google were
avant-garde musician Laurie Anderson (1,110,000 hits), jazzman Wayne
Shorter (1,100,000 hits), and REM frontman Michael Stipe (with a mere
813,000 hits). Guys, better luck next time.

Anyway, we know you’re dying to know who’s in and who’s not, so without further ado let’s introduce the top ten in reverse order.

10. Aung San Suu Kyi (1,170,000 hits)

aung-san-suu-kyi[1]With
impeccably non-frivolous credentials we start with nonviolent
pro-democracy activist, leader of the National League for Democracy in
Myanmar (Burma), and noted prisoner of conscience, Aung San Suu Kyi.

Heavily influenced by Mahatma Gandhi’s
philosophy of non-violence, Suu Kyi campaigned for the democratization
of Burma, which was (and is) under a military dictatorship, and in 1989
she was placed under house arrest. In 1991 Suu Kyi was awarded the Nobel
Peace Prize for her peaceful and non-violent struggle under a military
dictatorship. She has been in and out of house arrest since then and has
been sustained in her long confinement, during which she was not
allowed to meet her dying husband, by her vipassana meditation practice.
Commenting on her long isolation, she said “Isolation is not difficult
for me. Maybe it’s because of my Buddhist upbringing.”

9. Steven Seagal (1,340,000 hits)

steven-seagal[1]The
Buddhist world was, to put it mildly, in a state of deep, deep
bemusement when Hollywood star Steven Seagal announced in 1997 that he
had been recognized as a Tibetan incarnate lama, or tulku. “Wait,” we
said. “That Steven Segal? The action-movie hero who specializes in
toting powerful guns and blowing stuff up?” It seemed as bizarre as it
would today if the Pope were to appoint Paris Hilton as a bishop, and
many of us checked the calendar to make sure it wasn’t the first of
April. And yet the other shoe failed, resoundingly, to drop. In fact His
Holiness Penor Rinpoche, a respected Lama, indeed publicly confirmed
that he had recognized Seagal’s tulku-hood.

It turns out that Segal has a long
history of practice. Hemoved to Japan at age 17 to study martial arts,
acupuncture, and Zen, and he spent 15 years there before returning to
the US. While in Asia he had significant contact with Tibetan lamas
escaping China, whose torture-induced traumas he treated with
acupuncture. Seagal himself tends to be a little coy about his practice:
“I have been doing serious meditation in my own pitiful way for
probably twenty-seven years.”

8. Kate Bosworth (1,390,000 hits)

kate-bosworth[1]At last we hit some real frivolity, with the delightful Ms. Bosworth of Blue Crush and Superman Returns fame.
Or do we? Are we being harsh in thinking Bosworth only started
practicing because then-boyfriend, Orlando Bloom, was into Nichiren
Buddhism? Perhaps. And yet we’re happy to welcome Bosworth into the top
ten, even though she and Orlando broke up (“He snores and is cheap”) and
she may well have moved onto romantic and spiritual pastures new.

Still, while it lasted Bosworth’s affair
with the Buddhadharma really seemed to mean something: “It’s just a
really incredible state of mind. It’s just a beautiful place to try and
be at. It’s basically about constantly growing and making yourself a
better person and focusing on what you want for yourself and the world
and really putting it out there. It’s amazing.” To which we can only
say, “Awesome!”

7. Richard Gere (1,560,000 hits)

richard-gere[1]For many he’ll be the first celeb Buddhist to spring to mind, but Pretty Woman and Chicago heart-throb Richard Gere isn’t even in the top five — and that’s despite a friendship with the Dalai Lama.

Gere is a passionate advocate for human
rights in Tibet; he is a co-founder of the Tibet House, creator of The
Gere Foundation, and he is Chairman of the Board of Directors for the
International Campaign for Tibet. Because of his support for the Tibetan
cause he’s banned from the People’s Republic of China — and he’s also
banned as an Academy Award presenter because of using the podium to
denounce the Chinese government. Richard, you’re always welcome here.

Gere scores high marks for sincerity of practice, and meditates daily. “It helps me set my motivation for the day,” he says.

6. Herbie Hancock (1,590,000 hits)

herbie-hancock[1]One
of the most revered contributors to modern jazz and former collaborator
with Miles Davis, Hancock is a longstanding practitioner of Nichiren
Buddhism, which has a heavy emphasis on chanting as a form of
meditation. Hancock is a member of the Japanese Buddhist movement, Soka
Gakkai International, which also counts Tina Turner and Wayne Shorter
among its members.

Hancock became a Buddhist after seeing
the effect it had on the performing abilities on bassist Buster
Williams, and reckons that his own practice has been integral to his
artistic development: “Buddhism opened me up to being out of my comfort
zone — to exploring things and being courageous enough to try new
things.”

5. Leonard Cohen (1,620,000 hits)

leonard-cohen[1]Doyen
of despair, godfather of gloom, master of misery, Canadian
singer-songwriter Leonard Cohen’s oeuvre could be seen as an ongoing
exploration of the Buddhist teaching that life is inherently suffering.
But there’s much more to Cohen’s practice than that.

Following an interest in Buddhism that
started in the early 1970′s, Cohen was ordained in 1996 as a Zen monk at
the Mount Baldy Zen Center, on a mountain-top overlooking San
Bernadino, California, and was given the Dharma name, “Jikan.” Because
his teacher doesn’t know much English Cohen is a bit vague about what
the name means. Apparently it’s something to do with silence — “ordinary
silence, normal silence” — something like that anyway.

Zen practice helped steer Cohen away
from a long-term drug problem and, to his great surprise, helped dispel
the gloom that had pervaded his life: “When you stop thinking about
yourself all the time, a certain sense of repose overtakes you. It
happened to me by imperceptible degrees and I could not really believe
it; I could not really claim it for some time. I thought there must be
something wrong.” Yes, being happy can be sounsettling.

4. The Dalai Lama (1,640,000 hits)

dalai-lama[1]Uniquely
on our list of Buddhist celebs, His Holiness is a Buddhist first and
celebrity second. He may not croon into a mike or emote on a sound-set,
but the Dalai Lama can certainly pack (and wow) an auditorium, and stars
like Richard Gere and Keanu Reeves are eager to share the stage with
the supreme head of Tibetan Buddhism, leader of the Tibetan Government
in Exile, and incarnation of the Bodhisattva Avalokiteshvara.

And top marks for length of practice:
His Holiness is currently in his 14th documented incarnation as a lama,
easily beating our other celebs who have at best only one lifetime of
practice each — although admittedly in His Holiness’s sixth incarnation
he refused to become a monk and spent much of his time chasing the
ladies (ah, those youthful indiscretions!). The Dalai Lama also gets top
marks for modesty: His Holiness describes himself as being “a simple
Buddhist monk.”

His Holiness says, “Many of our problems
stem from attitudes like putting ourselves first at all costs. I know
from my own experience that it is possible to change these attitudes and
improve the human mind.”

Well, we can only say that we’re sure that in his next lifetime His Holiness will at least make the top three.

3. Tina Turner (1,710,000 hits)

tina-turner[1]The
“Queen of Rock and Roll” has an instantly recognizable voice, a career
dating back to 1960, unbelievable legs, and a serious Buddhist practice.
As shown in the biopic What’s Love Got to Do With It, it was
Turner’s Buddhist practice that gave her the strength to leave her
abusive marriage to Ike Turner in the 70′s, which in turn made her an
icon for abused women everywhere. Turner is another practitioner of
Nichiren Buddhism and famously chanted Nam Moho Rengye Kyo on Larry King Live (see video, below).

Turner said: “I had to teach myself
because I didn’t have the freedom to go to actually go to meetings or
for people to come to me … and it changed my life.”

2. Orlando Bloom (3,710,000 hits)

orlando-bloom[1]The dashing star of The Lord of the Rings and Pirates of the Caribbean turned
to Buddhist practice because “The philosophies behind it are very
current today and are a way of finding some sort of peace,” but also
because it helped keep him from the self-destructive path he was always
in danger of carving out for himself.

Bloom stresses that his Nichiren
practice is very practical: “The philosophy that I’ve embraced isn’t
about sitting under a tree and studying my navel, it’s about studying
what is going on in my daily life and using that as fuel to go and live a
bigger life.”

We wish Orlando well as he swashbuckles his way to Full and Perfect Enlightenment.

1. Tiger Woods (5,850,000 hits)

tiger-woods[1]Yes,
with close to six million hits on Google he’s bigger than Richard Gere,
more popular even than the Dalai Lama. Maybe even God. But then one
prophet did foretell, “Tiger will do more than any other man in history
to change the course of humanity … He is the Chosen One.” (That was
Earl, Tiger’s dad). And another seer spake thus: “He can hold everyone
together. He is the Universal Child.” (Yes, that was Koltida, his mom).

And in case you think that
quasi-religious adoration of Tiger is limited to his doting parents,
here’s Michael Jordan’s take: “I really do believe he was put here for a
bigger reason than just to play golf. I don’t think that he is a god,
but I do believe that he was sent by one.”

Despite these accolades, we’re not entirely sure
whether to regard Tiger as a Buddhist. He’s said, “I believe in
Buddhism … not every aspect, but most of it. So I take bits and pieces,”
which could make him sounds like a dilettante, but then even the Dalai
Lama has expressed similar sentiments so we’re giving Tiger the benefit
of the doubt.

Woods has also said, “I don’t practice
Buddhism on a day-to-day basis, just when I feel like it.” So on the bad
side he’s not a consistent practitioner, while on the good side he does
practice. Again, that counts him in. That practice and background (mom
Koltida is a Thai Buddhist) have helped Tiger become the almost
inscrutably equanimous player he’s become: “Buddhism has been a major
role in my life. It has given me an inner peace and calmness that I
think I wouldn’t have achieved at such an early age.”

In 1996 Tiger and his father launched
the Tiger Woods Foundation, which through personal enrichment programs,
scholarships, direct grants, junior golf teams and the new Tiger Woods
Learning Center, is helping millions of children reach their dreams.
Tiger takes his status as a youth role model seriously: “I am not trying
to preach to them that this is ‘a sport for you.’ I’m saying, ‘This is
an opportunity for you to grow as a person.’ I think that is what really
matters.”

So there we have it. Tiger Woods — Guru
of Golf, Zen master of the fairway, first prophet of putting, dare we
say even “demigod of the green” — is the world’s most famous celebrity
Buddhist. More power to your putting, Tiger — and to your practice.

First Published: Jun 05, 2007 on www.wildmind.org

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DHAMMACAKKA PAVATTANA CELEBRATIONS  22 JULY 2013   MAHA BODHI SOICETY 14, Kalidasa Road, Gandhinagar, Bengaluru - 560009, Karnataka, India 

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22-7-2013 Monday

9 AM To 5 PM        Chanting of
                                  DHAMMACAKKA PAVATTANA SUTTA
                                  And Dhamma Discourses

6 PM                         Special Dhamma Discourses and
                                   Merit didication in the name of
                                  Venerable Acharya Biddhaeakkhita
                                   For his good health

National Conference
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Date : 18th August, 2013
09:30AM to 05:00PM

Venue:
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The Clear White Light


This engraving depicts the Buddha’s first sermon, which according to the
Dhammacakka Pavattana Sutta took place in the Deer Park at Sarnath in
northern India.


Read it and experience it.

Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion

translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying at
Varanasi in the Game Refuge at Isipatana. There he addressed the group
of five monks:

“There are these two extremes that are not to be indulged in by one
who has gone forth. Which two? That which is devoted to sensual pleasure
with reference to sensual objects: base, vulgar, common, ignoble,
unprofitable; and that which is devoted to self-affliction: painful,
ignoble, unprofitable. Avoiding both of these extremes, the middle way
realized by the Tathagata — producing vision, producing knowledge —
leads to calm, to direct knowledge, to self-awakening, to Unbinding.

“And what is the middle way realized by the
Tathagata that — producing vision, producing knowledge — leads to calm,
to direct knowledge, to self-awakening, to Unbinding? Precisely this
Noble Eightfold Path: right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right
concentration. This is the middle way realized by the Tathagata that —
producing vision, producing knowledge — leads to calm, to direct
knowledge, to self-awakening, to Unbinding.

“Now this, monks, is the noble truth of stress:
Birth is stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful; association
with the unbeloved is stressful, separation from the loved is stressful,
not getting what is wanted is stressful. In short, the five
clinging-aggregates are stressful.

“And this, monks, is the noble truth of the origination of stress:
the craving that makes for further becoming — accompanied by passion
& delight, relishing now here & now there — i.e., craving for
sensual pleasure, craving for becoming, craving for non-becoming.

“And this, monks, is the noble truth of the cessation of stress: the
remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving.

“And this, monks, is the noble truth of the way of practice leading
to the cessation of stress: precisely this Noble Eightfold Path — right
view, right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.

“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This is the noble truth of stress.’ Vision arose, insight arose,
discernment arose, knowledge arose, illumination arose within me with
regard to things never heard before: ‘This noble truth of stress is to
be comprehended.’ Vision arose, insight arose, discernment arose,
knowledge arose, illumination arose within me with regard to things
never heard before:’ This noble truth of stress has been comprehended.’

“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This is the noble truth of the origination of stress’… ‘This noble
truth of the origination of stress is to be abandoned’ … ‘This noble
truth of the origination of stress has been abandoned.’

“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This is the noble truth of the cessation of stress’… ‘This noble truth
of the cessation of stress is to be directly experienced’… ‘This noble
truth of the cessation of stress has been directly experienced.’

“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This is the noble truth of the way of practice leading to the cessation
of stress’… ‘This noble truth of the way of practice leading to the
cessation of stress is to be developed’… ‘This noble truth of the way of
practice leading to the cessation of stress has been developed.’

“And, monks, as long as this — my three-round, twelve-permutation
knowledge & vision concerning these four noble truths as they have
come to be — was not pure, I did not claim to have directly awakened to
the right self-awakening unexcelled in the cosmos with its deities,
Maras, & Brahmas, with its contemplatives & brahmans, its
royalty & commonfolk. But as soon as this — my three-round,
twelve-permutation knowledge & vision concerning these four noble
truths as they have come to be — was truly pure, then I did claim to
have directly awakened to the right self-awakening unexcelled in the
cosmos with its deities, Maras & Brahmas, with its contemplatives
& brahmans, its royalty & commonfolk. Knowledge & vision
arose in me: ‘Unprovoked is my release. This is the last birth. There is
now no further becoming.’

That is what the Blessed One said. Gratified, the group of five monks
delighted at his words. And while this explanation was being given,
there arose to Ven. Kondañña the dustless, stainless Dhamma eye:
Whatever is subject to origination is all subject to cessation.

And when the Blessed One had set the Wheel of Dhamma in motion, the
earth devas cried out: “At Varanasi, in the Game Refuge at Isipatana,
the Blessed One has set in motion the unexcelled Wheel of Dhamma that
cannot be stopped by brahman or contemplative, deva, Mara or God or
anyone in the cosmos.” On hearing the earth devas’ cry, the devas of the
Four Kings’ Heaven took up the cry… the devas of the Thirty-three… the
Yama devas… the Tusita devas… the Nimmanarati devas… the
Paranimmita-vasavatti devas… the devas of Brahma’s retinue took up the
cry: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has
set in motion the unexcelled Wheel of Dhamma that cannot be stopped by
brahman or contemplative, deva, Mara, or God or anyone at all in the
cosmos.”

So in that moment, that instant, the cry shot right up to the Brahma
worlds. And this ten-thousand fold cosmos shivered & quivered &
quaked, while a great, measureless radiance appeared in the cosmos,
surpassing the effulgence of the devas.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you
really know?” And that is how Ven. Kondañña acquired the name
Añña-Kondañña — Kondañña who knows.

“Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion”
(SN 56.11), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 12 February 2012, http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html .


Gautama Siddhattha Buddha



The title Buddha means  Awakened One.
In Bhuddism, the Buddha refers to Siddhattha Gautama.


Buddha was born around 565 B.C. in Lumbini in modern day Nepal. His
name ‘Siddhattha Gautama,’ means ‘descendant of Gotama whose aims are
achieved/who is efficacious in achieving aims’, he later became the
Buddha (literally Enlightened One or Awakened One). He is also commonly
known as ‘Shakyamuni’ or ‘Sakyamuni’ (lit. “The sage of the Shakya
clan”) and as the Tathagata (lit. “thus come” or “thus gone”). Gautama
was a contemporary of Mahavira.


Few of the details of the Buddha’s life can be independently verified,
and it is difficult to determine what is history and what is myth.


According to most Buddhist traditions, Siddhattha Gautama, the future
Buddha lived many lives before coming to our present world era. In his
many existences during the long, long period of time and in the one
hundred thousand worlds, the future Buddha had fulfilled the Ten
Paramitas, and, in order to save this world, he was to be born in our
era and to become a fully enlightened Buddha.


Siddhartha Gautama was born in Lumbini (a town situated in modern Nepal,
near the Indian border) under the full moon of May to the clan of the
Shakyas, a warrior tribe. The day of his birth is widely celebrated in
Buddhist countries as Vesak. Gautama’s father was the king of
Kapilavastu in Magadha, and Gautama was born a prince, destined to a
life of luxury.


Before Siddartha Gautama’s birth, his mother dreamed
of a white elephant presenting her with a lotus flower.


During the birth celebrations, a seer announced that this baby would either become a great king or a great holy man.


Since King Suddhodana had long awaited a child, he and everyone else in
the palace rejoiced at the birth of a son. The King immediately called a
famous wise sage, Asita. Asita told the king, “If he remains at home,
the child will become the Wheel-rolling King. If he leaves home, he will
become the great teacher, the Buddha.”


His father, wishing for Gautama to be a great king, shielded his son from religious teachings or knowledge of human suffering.


His mother Maya, died, on the seventh day after her delivery and Maya’s
sister, Mahapajapati became the step mother of Siddhattha. The prince
grew up in an environment of care and love, respect and joy. However, he
was sometimes unhappy.


At a palace festival, the young prince sat down under a tree and was
soon lost in meditation. It is said that though the shadows of all the
trees had lengthened, the shadow of the tree under which he sat had
not moved.


Buddha studied science and technology, art and philosophy, religious
knowledge under the tuition of famous scholars, riding, archery, and
fencing. He excelled at everything. His expected much from his son and
made him crown prince and heir apparent.


But this did not please the young man, who steadily grew to be thoughtful and depressed.


To cheer him up, his worried father and foster mother built three
palaces, one for cold weather, one for hot weather, and one for the
rainy season. They appointed many beautiful court ladies to wait on him
and arranged banquets with dancing and music.


Hoping to give his son pleasure, King Suddhodana arranged four trips
outside the city of Kapilavastu, one through each of its four gates.


At the age of thirteen, Gautama was escorted by his attendant Channa on four subsequent visits outside of the palace.


There, he came across the “four sights”: an old crippled man, a diseased
man, a decaying corpse, and finally an ascetic. Gautama realized then
the harsh truth of life - that death, disease, age, and pain were
inescapable, that the poor outnumbered the wealthy, and that even the
pleasures of the rich eventually came to nothing.


“The four sights/gates” represent the state of mind of the prince with
respect to the suffering of aging, illness and death. Superficial
prosperity in economy and relative stability in political environment
cannot relieve people from worry, fear, anxiety and suffering and cannot
lead them to ultimate happiness.


As the boy reached the age of 16, his father arranged a marriage to a
cousin of the same age, Yashodhara, and she gave birth to a son, Rahula.
Although his father ensured that Gautama was provided with everything
he could want or need, Gautama was constantly troubled and internally
dissatisfied.


The future Buddha bid farewell to his wife, Princess Yasodhara and new
son, Rahula, before renouncing the householder’s life to seek an end to
suffering. He would devote himself to search for the ultimate truth.


Though his love to his family may have hindered him, the birth of his
son, Rahula, provided a favorable occasion for his departure since with
the birth of his son, Siddattha had fulfilled his karma to his father
and his wife according to the Indian tradition.


Departing from the palace and the wearing rags, the prince chose to become a Samana.


The young ascetic practiced extreme self-mortification for six years in
the hopes of discovering Truth. It is said he ate little more than a
single sesame seed or grain of rice each day. After these six years he
determined to continue his quest in a new manner. He practiced a Middle
Way between self-mortification and self- indulgence.


During that time, Siddhatha went to Rajagaha, the capital of Magadha,
which was the centre of culture with many orthodox and unorthodox monks.


By that time, the two major disciplines for the sake of enlightenment were meditation and ascetic austeritics.


Siddhattha studyied meditation under two famous teachers, Alara-Kalama and Uddaka-Ramaputta.


The state attained by Alara-Kalama was that of a much higher formless world where physical matter no longer exists.


Uddaka-Ramaputta reached an even higher state at which neither thought nor non-thought existed.


Siddhatha did not find it difficult to attain either state.


Attaining these states of mind did not ease his mental anxieties,
because once he stopped meditation, he returned to the mental state of
depression.


He knew that the true liberation from the attachment of ignorance and
suffering could be attained only by reaching a state of absolute
tranquility.


He left his teachers to continue his search for the ultimate truth.


He next practised asceticism, which was very common among Samanas. They
believed that the human suffering was caused by the attachment to the
physical body and the mental spirit. Suffering can only be freed by
detaching the spirit imposed by the body. Therefore, they tormented
themselves for the purpose of weakening the power of the physical body
over the mental spirit, until the body was destructed.


Siddhattha passed through the country of Magadha to the town of Uruvela,
where he settled in a grove of trees to find enlightenment.


Practising austerities for six years, he was extremely tough on himself
and put himself through many difficult tests after which was became so
weak his body was nothing more than skin and bones.


Soon thereafter, a young woman offered the future Buddha a bowl of rice and milk.
He accepted it, restored his strength, and began his practice anew.


He sat under the shade of a pippala tree (now called a Bodhi tree)
determined not to rise until fully enlightened. He accepted a bowl of
milk from a maid Sugata. He ate and gradually recovered his strength.
Soon he realized the 4 Noble Truths and the secret to true peace and
happiness.




These Are My Four Nobel Truths


1. The Noble Truth of Suffering: There is Suffering - Rebirth,
old age, disease, death, sorrow, lamentation, pain, grief and despair,
association with objects we dislike, separation from objects we love,
not to obtain what one desires cause suffering. There are also many
happy hours and pleasure in man’s life-time, but according to the law of
nature, they are impermanent and these last only for a short time and
vanish into nothing. Only sorrow, lamentation, pain, grief and despair
are left by them behind.


2. The Noble Truth of The Arising of Suffering: Suffering has an
origin - The Threefold Craving leads every being from birth to birth and
is accompanied by joy and lust, seeking its gratification here and
there, namely: Sensual Craving, Craving for Existence and Craving for
Wealth and Power. There are also a sixfold craving, namely the eye
craves for forms, the ear craves for sounds, the nose craves for odours,
the tongue craves for taste, the body craves for objects, and the mind
craves for noun, dreams or illusions. These Cravings and ignorance of
the law of nature are the condition of origin of individual suffering.


3. The Noble Truth of the Cessation of Suffering: Suffering Can
Cease - The condition of cessation of suffering is the complete fading
away and extinction of this three fold craving, forsaking it and giving
it up, the liberation and detachment from it. The condition of mind of a
person who has been giving up his threefold cravings or this sixfold
craving together with ignorance can realize Nirvana (or the Extinction
of the Cravings).


4. The Noble Truth of The Path leading to the Cessation of Suffering:
There is a Path our of Suffering - It is the ‘Noble Eightfold Path’
(or the ‘Middle Path’ because it avoids the two extremes of sensual
pleasure and self-mortification), that leads to the Cessation of
Suffering.



He discovered the reality of universe, and found the path to free
humanity from the suffering of birth and death thus attaining eternal
happiness.


As a Buddha, an awakened one, he returned to teach his five fellow
practitioners the Noble Truth of Unsatisfactoriness, the Noble truth of
the Cause (Craving), the Noble Truth of Cessation, and the Noble 8-fold
Path leading to the cessation of all suffering. The wheel of Dharma
had been set in motion.


The Buddha gained many followers. On one occasion 1,250 monks gathered
spontaneously to hear his teaching. (This day is commemorated as a
holiday in Buddhist countries.)

Dhammacakka Pavattana Day - Dhamma Day
After his awakenment, the day on which he delivered his first discourse and
thereby set in motion the Wheel of Dhamma is celebrated with solemnity. This
discourse epitomizes the entire teaching of the Buddha. This is on the full-moon
day of July. This day also marks the beginning of the Vassa Vasa - Rains retreat
for monks for three months.

       



Observances by Buddhists

Buddhists observe on this day uposatha i.e. to observe eight precepts. Vipassana meditators practice meditation on this day under the guidance of their teachers. Rainy season i.e. varsha vassa
also starts with this day. During the rainy season lasting for three
lunar months from July to October. During this time Buddhist monks
remain in a single place, generally in their temples. In some
monasteries, monks dedicate the Vassa to intensive meditation. During
Vassa, many Buddhist lay people reinvigorate their spiritual training
and adopt more ascetic practices, such as giving up meat, alcohol, or
smoking.


Uposatha

The Uposathais Buddhist day of observance, in existence from the Buddha’s time (500 BCE), and still being kept today in Buddhist countries. The Buddha taught that the Uposatha day is for “the cleansing of the defiled mind,” resulting in inner calm and joy. On this day, lay disciples and monks
intensify their practice, deepen their knowledge and express communal
commitment through millennia-old acts of lay-monastic reciprocity. On
these days, the lay followers make a conscious effort to keep the Five Precepts or sometimes the 8-precepts. It is a day for practicing the Buddha’s teachings and meditation.


Theravada countries

In general, Uposatha is observed about once a week in Theravada countries in accordance with the four phases of the moon: the new moon, the full moon, and the two quarter moons in between. In some communities, such as in Sri Lanka, only the new moon and full moon are observed as uposatha days.

In Burma, Uposatha (called ဥပုသ် ubot nei) is observed by more pious Buddhists on the following days: waxing moon (လဆန်း la hsan), full moon (လပြည့်နေ့ la pyei nei), waning moon (လဆုတ် la hsote), and new moon (လကွယ်နေ့ la kwe nei).
The most common days of observance are the full moon and the new moon.
In pre-colonial Burma, the Uposatha day (commonly rendered as the
Buddhist Sabbath in English) was a legal holiday that was observed
primarily in urban areas, where secular activities like business
transactions came to a halt.However, since colonial rule, Sunday has replaced the Uposatha day as the legal day of rest. All major Burmese Buddhist holidays occur on Uposatha days, namely Thingyan,
the beginning of the Buddhist lent (beginning in the full moon of Waso,
around July to the full moon of Thadingyut, around October). During
this period, Uposatha is more commonly observed by Buddhists than during
the rest of the year. During Uposatha days, Buddhist monks at each
monastery assemble and recite the Patimokkha (a concise compilation of the Vinaya.

For a 2012 calendar of Thai uposatha days, see John Bullitt’s “Calendar of Uposatha Days.”

Mahayana countries

In Mahayana countries that use the Chinese calendar,
the Uposatha days are observed six times a month, on the 8th, 14th,
15th, 23rd and final two days of each lunar month. In Japan, these six
days are known as the roku sainichi (六斎日 Six Days of Fasting?).

Names of Full Moon Uposatha Days

The Pali names of the uposatha days are based on the Sanskrit names of the nakśatra (Pali: nakkhatta), the constellations or lunar mansions through which the moon passes within a lunar month.[9]

Full Moon Uposatha Day Names
Associated Month Pali Sanskrit Burmese Sinhala Thai
January Phussa Puṣya Pyatho Duruthu Pusaya (ปุศยะ)
February Māgha Maghā Tabodwe Navam Makha (มาฆะ)
March Phagguṇa Phalgunī Tabaung Medin (Maedhin) Pholkuni (ผลคุณี)
April Citta Chitrā Tagu Bak Chittra (จิตรา)
May Visākhā Viśākhā Kason Vesak Visakha (วิสาขา)
June Jeṭṭhā Jyeṣṭha Nayon Poson Chetta (เชษฐา)
July Āsāḷhā Aṣāḍhā Waso Esala (Aesala) Asarnha (อาสาฬหะ)
August Sāvana Śrāvaṇa Wagaung Nikini Savana (สาวนะ)
September Poṭṭhapāda Bhādrapadā Tawthalin Binara Phattarapratha (ภัทรปทา)
October Assayuja Aśvinī Thadingyut Vap Assavani (อัศวนี)
November Kattikā Kṛttikā Tazaungmon Il Krittika (กฤติกา)
December Māgasira Mṛgaśiras Natdaw Unduvap Maruekasira (มฤคศิระ)

The word “uposatha” is derived fromwhich refers to the pre-Buddhistic fast day that preceded Vedic sacrifices.

In the Buddha’s time, some ascetics used the new and full moon as
opportunities to present their teachings. The Uposatha Day was
instituted by the Buddha at the request of King Bimbisara, and the Buddha instructed the monks to give teachings to the laypeople on this day, and told the monks to recite the Patimokkha every second Uposatha day.

Lay practice

On each uposatha day, devout lay people practice the Eight Precepts.

For lay practitioners who live near a monastery, the uposatha is an opportunity for them to visit a local monastery, make offerings, listen to Dhamma talks by monks and participate in meditation sessions.

For lay practitioners unable to participate in the events of a local
monastery, the uposatha is a time to intensify one’s own meditation and
Dhamma practice, for instance, meditating an extra session or for a longer time,reading or chanting special suttas, recollecting or giving in some special way.

Monastic practice

On the new-moon and full-moon uposatha, in monasteries where there are four or more bhikkhus, the local Sangha will recite the Patimokkha. Before the recitation starts, the monks will confess any violations of the disciplinary rules to another monk or to the Sangha.
Depending on the speed of the Patimokkha chanter (one of the monks),
the recitation may take from 30 minutes to over an hour. Depending on
the monastery, lay people may or may not be allowed to attend.

Communal reciprocity

Describing his experience of Uposatha day in Thailand, Khantipalo (1982a) writes:

“Early in the morning lay people give almsfood to the bhikkhus who
may be walking on almsround, invited to a layman’s house, or the lay
people may take the food to the monastery. Usually lay people do not eat
before serving their food to the bhikkhus and they may eat only once
that day…. Before the meal the laity request the Eight Precepts [from
the bhikkhus] …, which they promise to undertake for a day and night.
It is usual for lay people to go to the local monastery and to spend all
day and night there…. [In monasteries where] there is more study,
[lay people] will hear as many as three or four discourses on Dhamma
delivered by senior bhikkhus and they will have books to read and
perhaps classes on Abhidhamma to attend…. In a meditation monastery
…, most of their time will be spent mindfully employed – walking and
seated meditation with some time given to helping the bhikkhus with
their daily duties. So the whole of this day and night (and enthusiastic
lay people restrict their sleep) is given over to Dhamma….”

Special uposatha days

In Thailand five full-moon uposatha days are of special significance and are called puja, ‘days of worship’, :

is the most sacred Buddhist holiday. It is the anniversary of the Buddha’s birth, awakening and parinibbana.

anniversary of the Buddha’s delivering his first discourse, “Dhammacakka Sutta.” The three-month-long Rains Retreat residence starts the following day.
the end of the Rains Retreat residence during which time each monk
atones before the Sangha for any offense they may have committed.

Anniversary of the Buddha’s delivering the “Anapanasati Sutta.” This event is not connected to an Uposatha (Poya) day in Sri Lanka and perhaps is particular to Thailand.

Anniversary of the assembling of 1250 monks in the Buddha’s presence
during which time he delivered the “Ovada-Patimokkha Gatha.”

In Sri Lanka three full moon Uposatha or Poya days are of special significance.









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Jagatheesan Chandrasekharan

movingthestill: Matthew Williams for Moving The Still: A GIF Festival. See this GIF and more at our live exhibition in Miami during Art Basel! And don’t forget to RSVP to the party on Friday, Dec. 7th with DJ sets by Dan Deacon and Wild Nothing!<br />
 Presented by @MilkStudios @Paddle8 @Tumblr @Smartwater | #MovingTheStill #SmartBasel “><br /></s></font></s></u></s></u></font></s></font></s></u></s></u></font></b><br />
<h3 id=Prime Ministers of India.
Jawaharlal Nehru proved that a rich man can become the country’s Prime Minister;

Lal Bahadur Shastri proved that a poor man can become the Prime Minister;

Indira Gandhi proved that a woman can become the Prime Minister;

Morarji Desai proved that an old man can become the Prime Minister;

Rajiv Gandhi proved that a young man can become the Prime Minister;

I.K. Gujral proved that a gentleman can become the Prime Minister;

Deve Gowda proved just about anybody can become the Prime Minister;

Manmohan Singh has proved that India does not need a Prime Minister.
Maha
Mayawati will prove that the wealth of the country has to be equally 
distributed among all sections of the society as a Prime Minister of
PRABUDDHA BHARATH





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