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LESSON 2937 Wed 20 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies for welfare, happiness and peace on the path of Eternal Bliss as Final Goal https://www.liser.lu/?type=news&id=1674 Towards a smart nation with the 2019 Smart City INTERNATIONAL CONFERENCE on A State in a Digital Age: Transformation towards Good Governance From March 27th - 28th 2019

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Posted by: site admin @ 7:24 pm

LESSON 2937 Wed 20 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

https://www.liser.lu/?type=news&id=1674

Towards a smart nation with the 2019 Smart City INTERNATIONAL CONFERENCE

A State in a Digital Age:

Transformation towards Good Governance From March 27th - 28th 2019

Seminar Hall I New Arts & Commerce Building

Yogi Vemana University, Kadapa. A.P.

Towards a smart nation with the 2019 Smart City International

The
event focuses on the emergence of smart cities and the managerial,
technological, organizational, socio-economic and geographical changes.

The emergence of the Smart City: stakes, challenges, practices and impacts for public governance.

The
event aims to promote a culture of discussion and debate between
English-speaking public leaders and public and university affairs
consultants. These discussions leads to the formulation of new knowledge
that can be action based on the impact of administrative reforms. This
particularly concerns values, organisational structures, official
management frameworks and public action tools.

This year’s event focuses on the theme”A State in a Digital Age:Transformation towards Good Governance“.
More than 200 participants took part in the two-day conference that
started with the welcome speech of Dr Devarapalli Ravindra Satish Babu
Convenor, International Conference, Department of Political Science
& Public Administration, Yogi Vemana University, Kadapa, A.P. India
Cell: 9441742450 Email: yvupspainc2019@gmail.com highlighting the
Government’s priority for electric mobility.

The key takeaway during the two-day event will be the more than 85
presentations of notable worldwide and influencers in the
domain of Smart cities and public governance. These will take form in round
tables, pitches, thematic workshops and poster sessions. To get an
overview of the main topics that were covered, the organisation team
invites you to watch the video of the event available in this news
article.

https://www.newdelhitimes.com/promotion-of-e-governance-in-nam-member-states/

Non-Aligned Movement has proven itself to be a boon for its Member
States. It was formulated to encourage peace within the developing
countries and promote economic stability and adequacy among its Member
States. Over the years, the body enlarged its area of focus from
essential political issues to the endorsement of solutions to global,
economic and other issues. The foundation firmly believes in the concept
of multilateralism and accordingly emphasizes the earnest efforts to be
made by its Member States to maintain the decorum and the idea which
highlights the existence of the body.

Aiming for the uninterrupted growth of the nations, NAM emphasises over a
technology-driven system for ease of doing things in terms of easy and
fast accessibility of services and administrative authorities to bring
relief in developing countries like Jambudvipa/Prabuddha Bharath and other Member States that
constitute NAM. The Member States have been initiating efforts to boost
up their economies with the advancement of time. One such effort that
queues up is the initiative towards e-governance. The term is held to be
promisable in relatable terms as it helps carrying out governance and
enables public avail its benefits as well.

E-governance defines itself as the administration of government services
and information to the public while making use of the electronic means
often referred to as Information Technology or IT. Also, the term is
associated with the process through which a society navigates itself.

The establishment of Department of Electronics in 1970 followed by
another evolution in the sector with National Informatics Centre (NIC)
coming up in 1977 brought ‘information’ and its communication in focus
to capture the success of the economy. However, the launch of NICNET-the
national satellite based computer network in 1987 revolutionised the
concept of e-governance in Jambudvipa/Prabuddha Bharath .

Jambudvipa/Prabuddha Bharath along with other NAM Member States and with its earnest efforts
has to the date modified its working criterions in administering its
citizens. Making e-governance a matter of success, the interactions
between the state, private enterprises and civil society are being
increasingly assimilated and amended through the influence of
Information and Communication Technologies (ICTs).

The concept of e-governance in India has devotedly evolved from
computerisation of the government departments to initiatives that encase
the finer points of good governance such as citizen centricity, service
orientation and transparency. With its sincere efforts to promote
e-governance, India has managed to make its citizens accessible of
e-services ranging over the domains like transportation, education,
health care, telecommunication and a lot more.

The use of internet by civil society and NGOs, the increasing
electronic delivery of government and commercial service and
information, the liberalisation of telecommunication markets and shift
towards web-enabled mobile telephony and digital television have loudly
advocated the facilitation of this evolution. These steps taken by the
government of India have proven to be highly instrumental in bringing
the revolution of e-governance in Jambudvipa/Prabuddha Bharath.

E-governance in the NAM Member States has witnessed rapid growth over
the past 17 years since the first attempt of United Nations (UN) in
2001 to set a touchstone for the state of e-governance. With an aim to
make the reach of the government efficient, vast and responsive,
e-governance with the nations’ remarkable efforts is breaking all the
stereotypes. From taking into account the use of Information and
Communication Technology (ICT) for elections, census and computerisation
of all the government offices to digital lockers, e-Kranti portals and
e-sewa Kendras, the new India has laid the foundations in the world of
e-governance.

The Unique Identification Authority of India, the central government
wing assigning a 12-digit-code – the Aadhaar number to every Indian
citizen has added more to the substantial efforts of the country towards
e-governance. In lieu of Digital India, the country is gushing towards
the reign of change and revolution. The governments in the Member States
of NAM are pushing hard and making concerted efforts to situate
information and technology in their operations.

In the United Nation E-Government Survey 2018 India has for the first
time made it into top 100 among the 193 countries accessed. It has been
positioned at 96th rank for its remarkable performance in development
and execution of Information Technologies, levelling up from 107th rank
in 2016 and 118th position in 2014.

To enter the era of progression, of modernisation, of technological
advancements and of prolonged growth and development, NAM brings into
focus the cooperative and collaborative efforts of its Member States
simultaneously working towards preventing malfunctioning in the ongoing
processes.

https://www.youtube.com/watch?v=NK0Q3wUqkOo

Mahasatipatthana Sutta Discourse day 1 (ENGLISH)

arun chandar

Published on Aug 16, 2014

https://www.youtube.com/watch?v=_CknCCJu13g&list=PLAYVRpCOIZnha4f1jIFedBFjRf5OHHzFD

How to Tread the Path of Superconscious Mahabodhi Meditation

The Way of Mindfulness -The Satipatthana Sutta

DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —

[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Introduction

I. Observation of Kāya

A. Section on ānāpāna

B. Section on postures

C. Section on sampajañña

D. Section on repulsiveness

E. Section on the Elements

F. Section on the nine charnel grounds

Introduction

Thus have I heard:  

one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,

a market town of the Kurus. There, he addressed the bhikkhus:

– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:  

– This,

bhikkhus, is the path that leads to nothing but the purification of

beings, the overcoming of sorrow and lamentation, the disappearance of

dukkha-domanassa, the attainment of the right way, the realization of

Nibbāna, that is to say the four satipaṭṭhānas.

Which four?

Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī

sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having

given up abhijjhā-domanassa towards the world. He dwells observing citta

in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa

towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī

sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Section on ānāpāna

And

how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,

bhikkhus, a bhikkhu, having gone to the forest or having gone at the

root of a tree or having gone to an empty room, sits down folding the

legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being

thus sato he breathes in, being thus sato he breathes out. Breathing in

long he understands: ‘I am breathing in long’; breathing out long he

understands: ‘I am breathing out long’; breathing in short he

understands: ‘I am breathing in short’; breathing out short he

understands: ‘I am breathing out short’; he trains himself: ‘feeling the

whole kāya, I will breathe in’; he trains himself: ‘feeling the whole

kāya, I will breathe out’; he trains himself: ‘calming down the

kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the

kāya-saṅkhāras, I will breathe out’.

Just

as, bhikkhus, a skillful turner or a turner’s apprentice, making a long

turn, understands: ‘I am making a long turn’; making a short turn, he

understands: ‘I am making a short turn’; in the same way, bhikkhus, a

bhikkhu, breathing in long, understands: ‘I am breathing in long’;

breathing out long he understands: ‘I am breathing out long’; breathing

in short he understands: ‘I am breathing in short’; breathing out short

he understands: ‘I am breathing out short’; he trains himself: ‘feeling

the whole kāya, I will breathe in’; he trains himself: ‘feeling the

whole kāya, I will breathe out’; he trains himself: ‘calming down the

kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the

kāya-saṅkhāras, I will breathe out’.

Thus he dwells observing kāya in kāya internally,

or he dwells observing kāya in kāya externally, or he dwells observing

kāya in kāya internally and externally; he dwells observing the samudaya

of phenomena in kāya, or he dwells observing the passing away of

phenomena in kāya, or he dwells observing the samudaya and passing away

of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is

present in him, just to the extent of mere ñāṇa and mere paṭissati, he

dwells detached, and does not cling to anything in the world. Thus,

bhikkhus, a bhikkhu dwells observing kāya in kāya.  

B. Section on postures

Furthermore,

bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or

while standing he understands: ‘I am standing’, or while sitting he

understands: ‘I am sitting’, or while lying down he understands: ‘I am

lying down’. Or else, in whichever position his kāya is disposed, he

understands it accordingly.

Thus he dwells observing kāya in kāya

internally, or he dwells observing kāya in kāya externally, or he dwells

observing kāya in kāya internally and externally; he dwells observing

the samudaya of phenomena in kāya, or he dwells observing the passing

away of phenomena in kāya, or he dwells observing the samudaya and

passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”

sati is present in him, just to the extent of mere ñāṇa and mere

paṭissati, he dwells detached, and does not cling to anything in the

world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

C. Section on sampajañña

Furthermore,

bhikkhus, a bhikkhu, while approaching and while departing, acts with

sampajañña, while looking ahead and while looking around, he acts with

sampajañña, while bending and while stretching, he acts with sThus he dwells observing kāya in kāya internally, or he

dwells observing kāya in kāya externally, or he dwells observing kāya

in kāya internally and externally; he dwells observing the samudaya of

phenomena in kāya, or he dwells observing the passing away of phenomena

in kāya, or he dwells observing the samudaya and passing away of

phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present

in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells

detached, and does not cling to anything in the world. Thus, bhikkhus, a

bhikkhu dwells observing kāya in kāya.  

ampajañña,

while wearing the robes and the upper robe and while carrying the bowl,

he acts with sampajañña, while eating, while drinking, while chewing,

while tasting, he acts with sampajañña, while attending to the business

of defecating and urinating, he acts with sampajañña, while walking,

while standing, while sitting, while sleeping, while being awake, while

talking and while being silent, he acts with sampajañña.  

D. Section on Repulsiveness

Furthermore,

bhikkhus, a bhikkhu considers this very body, from the soles of the

feet up and from the hair on the head down, which is delimited by its

skJust as if,

bhikkhus, there was a bag having two openings and filled with various

kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame

seeds and husked rice. A man with good eyesight, having unfastened it,

would consider [its contents]: “This is hill-paddy, this is paddy, those

are mung beans, those are cow-peas, those are sesame seeds and this is

husked rice;” in the same way, bhikkhus, a bhikkhu considers this very

body, from the soles of the feet up and from the hair on the head down,

which is delimited by its skin and full of various kinds of impurities:

“In this kāya, there are the hairs of the head, hairs of the body,

nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,

liver, pleura, spleen, lungs, intestines, mesentery, stomach with its

contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,

saliva, nasal mucus, synovial fluid and urine.”

Thus he dwells observing kāya in kāya internally, or he

dwells observing kāya in kāya externally, or he dwells observing kāya

in E. Section on the Elements

in and full of various kinds of impurities: “In this kāya, there are

the hairs of the head, hairs of the body, nails, teeth, skin, flesh,

tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,

lungs, intestines, mesentery, stomach with its contents, feces, bile,

phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,

synovial fluid and urine.”  

Furthermore,

bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,

however it is disposed: “In this kāya, there is the earth element, the

water element, the fire element and the air element.”  āya internally and externally; he dwells observing the samudaya of

phenomena in kāya, or he dwells observing the passing away of phenomena

in kāya, or he dwells observing the samudaya and passing away of

phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present

in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells

detached, and does not cling to anything in the world. Thus, bhikkhus, a

bhikkhu dwells observing kāya in kāya.  

Just as, bhikkhus, a skillful butcher or a

butcher’s apprentice, having killed a cow, would sit at a crossroads

cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on

this very kāya, however it is placed, however it is disposed: “In this

kāya, there is the earth element, the water element, the fire element

and the air element.”