Bagan was the capital of The Kingdom of Pagan, which unified the area of modern-day Myanmar and ruled from the 9th to 13th century. During this time, over 10…
Stand supports the white statue of the Metteyya Awakened One with Awareness. A simple start is a steel stand with three levels. This is the main surface of the Pagoda, so you may want to put some effort into this.
Place the Matteyya Awakened One with Awareness
onto the Pagoda.
First need was an image of the Matteyya Awakened One with Awareness.
You can have as many as you like. This will go on the topmost level of
the Pagoda. It is considered ‘bad etiquette’ to place the Matteyya Awakened One with Awareness lower than any other image in the same Pagoda.
In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo Shinshū (Pure Land) tradition of Buddhism and in Nichiren
Buddhism. Some buddhist schools recommend certain standardized
arrangements of images for their lay members, in Japan often as
triptychs with the main Buddha surrounded by either bodhisattvas, dharma
guardians or lineage masters. This is not necessary, even after
Japanese standards, and Chinese-Taiwanese Buddhism is usually less
standardized when it comes to home shrines.
4
If a suitable Buddha image simply cannot be obtained, a picture of Buddha’s relics, a stūpa , a Buddhist holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.
5
On the next level, you may place an image of a Buddhist teacher like the Dalai Lama or a small statue of the Chinese Bùdài (the Laughing Buddha, considered to be a manifestation of Buddha Maitreya.)
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
6
Place offerings on the lowest level or, if you wish, a Buddhist scripture or a bowl of water. Some find a bell or singing bowl on a cushion useful.[3]
7
Traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure heart.[4]
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
8
Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.
9
It is traditional to change the offering water every morning, however, the old water should never go to waste.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
10
If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.
Community Q&A
Question
Which would best time in the Morning Offering water before Sunshine?
Community Answer
The exact time (i.e., 4am or
6:30am) are not what’s important. One should wake up early enough to
have time to think about the purpose of one’s life. When you wake up
try to think that I have been in meditation and that your Lama (or the
Dalai Lama or Amitabha, Tara or any Bodhidattva) is seated on a lotus on
the crown of your head. Think that today I will pray to help all
sentient beings even if it is just by being kind, compassionate and
generous to those with whom I come in contact. Then rise and go to your
shrine. You could light a stick of incense and think; To the Buddha,
Dharma and Sangha, I make this offering. Then continue by offering your
seven (or 1 or 2 . . .) water bowls, etc
Can I use a picture of Buddha instead of a statue for the top of my shrine?
Community Answer
Yes, that is absolutely fine. If
you’d like, you could write “BUDDHA” on a piece of crumpled-up loose
leaf paper; you’d still be fine. It really does not matter what the
shrine looks like, but rather what it is about for you.
For how long should a food offering be left
on the shrine at home? How should the food offering be discarded? Can
anyone eat a food offering?
Community Answer
Leave it for a few hours. Do not
let it go bad! Food can be offered to guests, animals, the hungry or
just offered to Buddhahood and eaten. It is sinful to discard food.
Anyone can eat the food. Before a meal you offer the food to the Buddha,
then you eat it. The principle is the same for altars and everything
else.
Yes. Flowers symbolize the causes,
while fruits symbolize the effects. They play a part in reminding
practitioners of the truth of cause and effect, which most refer to as
Karma.
Yellow, white, orange, red, and blue are recommended colours of decoration.
Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
What matters is sincerity, not the shrine itself. It would be
better if you didn’t have a shrine and were very sincere in cultivating
virtue than if you had a shrine and wasted time going through the
formalities of making it look pretty.
Some Buddhists is to have cushions near their shrine to sit on
while meditating. Decorated Indian cushion covers are favoured
considerably. Some prefer a meditation stool or a tightly stuffed zafu.
The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
You should set aside a symbolic day once a month or so to clean
the shrine of dust, and perhaps once a year to clean it thoroughly. In
East Asia the days before new moon is a widespread shrine cleaning time.
If you are unable to create levels, make sure any statues of
Buddha are not directly on the floor because this can be thought
disrespectful.[5]
Warnings
If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
Avoid cheap, low-quality incense. It is generally manufactured
in Asia where safety standards are comparatively low and can contain
unsafe chemicals.
Things You’ll Need
A Buddha or Bodhisattva image or statue.
A water bowl
Flowers/incense/fruit/electric candles.
A photograph or image of your own Buddhist teacher, if you have one.
NX CAD - Surfacing - PROLIM PLM Lunch Bytes
PROLIM
Welcome to another edition of the PROLIM PLM Lunch Bytes series. Our topic we cover in this edition is surfacing in NX CAD.
Learn more: https://prolim.com/software/nx-cad
View Training available:
NX CAD - Surfacing - PROLIM PLM Lunch Bytes
Welcome to another edition of the PROLIM PLM Lunch Bytes series. Our topic we cover in this edition is surfacing in NX CAD. Learn more: https://www.prolim.co…
NX 12.0.0 is available on the
following platforms; Windows 64-Bit, Linux 64-Bit, and Mac OS 64-Bit.
Please refer to the Release Notes for specific Operating System
requirements.
Homechevron_rightBlogchevron_rightNX12 is Now Available for Download
Download Information
NX 12.0.0 is available on the
following platforms; Windows 64-Bit, Linux 64-Bit, and Mac OS 64-Bit.
Please refer to the Release Notes for specific Operating System
requirements.
Please use the following steps to download the NX 12.0.0 Full Product Release. Note: A valid WebKey account is required.
If you encounter any problems installing NX 12.0.0, contact us.
About NX 12.0.0
NX 12 removes barriers to
innovation and empowers engineers to quickly achieve optimal design
solutions by utilizing their full creative potential. This release
includes hundreds of end-user CAD enhancements that will increase your
productivity. One example is the simultaneous display of multiple
windows, which greatly improves concurrent working methods.
Building on major
enhancements introduced in NX 11, such as Convergent Modeling™, NX 12
delivers refined tools that support the generative design workflow by
allowing direct manipulation of scanned or optimized facet geometry. In
addition, our close integration with Mentor Graphics Capital unites
electrical, mechanical and control systems in a single integrated
platform. To support the increasing adoption of additive manufacturing,
this release combines advanced tools with traditional modeling methods
for designing lightweight parts, reinforcing the new capabilities with
custom design validation checkers that ensure manufacturability.
Together, with topology
optimization, non-linear solutions, and hundreds of additional
enhancements in Simulation and Manufacturing, this new functionality
will bolster NX’s standing as the design tool of choice.
1 Comment. Leave new
sankarshana bk
Mar 31, 2020 4:01 am
good
Reply
Leave a Reply
Your email address will not be published. Required fields are marked *
Read reviews, compare
customer ratings, see screenshots, and learn more about Unigraphics Nx
10 Software With. Download Unigraphics Nx 10 Software With for macOS
10.13.6 or later and enjoy it on your Mac.
What’s New
Dec 10, 2019
This update contains stability improvements and bug fixes
Ratings and Reviews
4.5 out of 5
1.9K Ratings
Tim27 ,
03/25/2020
Works fine!
I have used Unigraphics
Nx 10 Software With for years now, and have been impressed with its
features and versioning. Numerous upgrades to several editions exist,
and you don’t need to always go with the latest edition only, such as
with apps from the Apple Mac Store. What’s particularly great is the
scalability. Unigraphics Nx 10 Software With is a great allrounder and
finalizer tool, easy for beginners. Highly recommended.
CedricJason ,
03/21/2020
Great for Free
Unigraphics Nx 10
Software With is close to being perfect but software is just so WEIRD!
The developer obviously spends a lot of time adding good features, but
the this is not intuitive at all. The majority of new users will have a
hard time learning the basic features.
Regular-Warren ,
03/15/2020
Good design
Unigraphics Nx 10
Software With is UNBELIEVABLY good, easy to use, and well-integrated
with professional results. The app’s design is great, intuitive, and
lets you unleash your true creativity without having to know some of the
more arcane details of “coding” and such. HIGHLY recommend Unigraphics
Nx 10 Software With!
Applicants can now pay the prescribed RTI fee or Additional fee using their RuPay Card also.
Please
do not file RTI applications through this portal for the public
authorities under the State Governments, including Government of NCT
Delhi. If filed, the application would be returned, without refund of
amount.
This
is a portal to file RTI applications/first appeals online along with
payment gateway. Payment can be made through internet banking of SBI,
debit/credit cards of Master/Visa and RuPay cards. Through this portal,
RTI applications/first appeals can be filed by Indian Citizens for all
Ministries/Departments and other Public Authorities of Central
Government. RTI applications/first appeals should not be filed for other
Public authorities under Central/State Govt. through this portal.
Please read instructions carefully while submitting request/appeal.
Login for Registered Users
(Note: User Registration is not mandatory)
rti logo
Username:
Password:
Forgot Password
Not Registered Yet ? Sign Up here
Help Desk : For any query or feedback related to this portal, Please contact at 011-24622461, during normal office hours
(9:00 AM to 5:30 PM, Monday to Friday except Public Holidays) or send an email to helprtionline-dopt[at]nic[dot]in
Last updated on 25-09-2018 :: 17:19:49
Home | National Portal of India | Complaint & Second Appeal to CIC | FAQ
RTI Information: What information can we get under RTI?
Right to Information Act
RTI Information: What information can we get under RTI?
Sanjeet Kumar
RTI Information: What information can be given under RTI
Many
of us think that we can ask everything from government under Right to
Information Act, 2005, but that is not correct. RTI Act, 2005 clearly
defines “information”, and puts some limitation on the type of
information we can ask. Thus, it is important to understand what is RTI
Information? What information can be given under RTI?
Table of Contents
RTI Information: Definition of “Information” and “Right to Information” under RTI Act:
Definition of “Record” under RTI Act
Definition of “Right to Information” under RTI Act
RTI Information: Observation of Supreme Court on definition of “Information” and “Right to Information”:
RTI Information: Definition of “Information” and “Right to Information” under RTI Act:
Definition
of “Information” under RTI Act: As per Section 2(f), “information”
means any material in any form, including records, documents, memos,
e-mails, opinions, advices, press releases, circulars, orders, logbooks,
contracts, reports, papers, samples, models, data material held in any
electronic form and information relating to any private body which can
be accessed by a public authority under any other law for the time being
in force;
Definition of “Record” under RTI Act
As per Section 2(i), “record” includes—
(a) any document, manuscript and file;
(b) any microfilm, microfiche and facsimile copy of a document;
(c) any reproduction of image or images embodied in such microfilm (whether enlarged or not); and
(d) any other material produced by a computer or any other device;
Definition of “Right to Information” under RTI Act
As
per Section 2(j), right to information” means the right to information
accessible under this Act which is held by or under the control of any
public authority and includes the right to-
i) inspection of work, documents, records;
(ii) taking notes, extracts or certified copies of documents or records;
(iii) taking certified samples of material;
(iv)
obtaining information in the form of diskettes, floppies, tapes, video
cassettes or in any other electronic mode or through printouts where
such information is stored in a computer or in any other device;
Section 3: Right to Information: Subject to the provisions of this Act, all citizens shall have the right to information.
Thus,
it is clear from section 3 of the RTI Act that citizen can not get
every information but only those information that are in line with the
provisions of the RTI Act.
RTI Information: Observation of Supreme Court on definition of “Information” and “Right to Information”:
Honorable Supreme Court took opportunity to interpret what is RTI Information? What information can be given under RTI?
Honorable
Supreme Court on Right to Information Act, 2005 in Civil Appeal No.6454
of 2011, arising out of SLP[C] No.7526/2009 in the case of Central
Board of Secondary Education & Anr. Vs Ajitya Bandopadhyay & Ors
clarified coverage of information with following observation:
“At
this juncture, it is necessary to clear some misconceptions about the
RTI Act. The RTI Act provides access to all information that is
available and existing. This is clear from a combined reading of section
3 and the definitions of `information’ and `right to information’ under
clauses (f) and (j) of section 2 of the Act. If a public authority has
any information in the form of data or analyzed data, or abstracts, or
statistics, an applicant may access such information, subject to the
exemptions in section 8 of the Act. But where the information sought is
not a part of the record of a public authority, and where such
information is not required to be maintained under any law or the rules
or regulations of the public authority, the Act does not cast an
obligation upon the public authority, to collect or collate such non-
available information and then furnish it to an applicant. A public
authority is also not required to furnish information which require
drawing of inferences and/or making of assumptions. It is also not
required to provide `advice’ or `opinion’ to an applicant, nor required
to obtain and furnish any `opinion’ or `advice’ to an applicant. The
reference to `opinion’ or `advice’ in the definition of `information’
in section 2(f) of the Act, only refers to such material available in
the records of the public authority. Many public authorities have, as a
public relation exercise, provide advice, guidance and opinion to the
citizens. But that is purely voluntary and should not be confused with
any obligation under the RTI Act.”
Accordingly,
you can get all information, except information pertaining to section 8
& 9 of the RTI Act, from government that is available and existing.
I will clarify this further with examples:
You can ask government to provide following information:
What is status of your Passport Application? What action has been taken on your application till date?
What is the status of your Income Tax Refund?
Certified copies of your Answer Sheet?
Expenditures in any government project?
Status and actions taken on your complaints submitted in government office, etc.
These documents are available with government. Thus, you have right to get these information.
But
you can’t ask government to provide information which requires drawing
of inferences and/or making of assumptions. For example:
What will be government actions if some tragedy happens ( if it has been not been documented)?
What will be government steps for empowering women after 5 years (if it has been not been documented)?
Such information requires making assumptions, and PIO is not bound to provide information that requires making assumptions.
The
above mentioned provisions of RTI Act, and observations of Supreme
Court clearly outline what is RTI Information? What information can be
given under RTI? If you still have doubts whether information required
by you can be sought under RTI Act or not, you can ask through comment
box.
If this article was helpful to you, please share using below buttons. Please Like us on Facebook at
Please Click the buttons below to Share this Article with Friends:
WhatsApp
Telegram
Tweet
Save
Share
Print
Can Questions be asked under RTI Act? What/Why/How/When? Best AnswerIn “Right to Information Act”
RTI Complaint Format in English: Template for RTI Complaint under Section 18In “RTI Application Forms”
RTI Application Form for Inspection of Records: TemplateIn “RTI Application Forms”
Prev Article
Next Article
About The Author
Sanjeet Kumar
I
have passed my Bachelor of Engineering in Electronics and Communication
Engineering, and Master of Technology in Telecommunication from
National Institute of Technology Calicut. I have filed many RTI
Applications, First Appeals, Second Appeals, and Complaints. I have also
filed few Writ Petitions in High Court, and Supreme Court. At present, I
am General Secretary at Bharat Electronics Officers Association, and
General Secretary at Bharat Electronics Officers’ Club.
I
DONT CARE says Murderer of democratic institurtons (Modi) of BJP
(Bevakoof Jhoothe Psychopaths) who had resorted to fraudulent way of
tampering the electronic voting machines (EVMs) to Gobble the Master Key BJP
and company had used the EVMs in 2014 itself to win the General
Election. Voters thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM scandal of BJP.
MODI
CARES TRUST gobbling lakhs of crores of Rupees fund is exclusively
meant for the Foreigners thrown out from Bene Israel, Tibet,Africa,
Eastern Europe, Western Germany, Northern Europe, South,Russia,Hungary,
etc.,chitpavan brahmins of RSS (Rowdy Rakshasa Swayam sevaks) which
raises funds through unaccounted tax free Guru Dhakshana is followed by
own mother’s flesh eaters, stooges, slaves and boot lickers who must be forced to quit Prabuddha Bharat.
The
Buddha’s last days are described in the Pali text called the Great
Parinirvana Sutra (Parinirvana meaning “completed nirvana”).
The Buddha’s living nirvana, achieved during enlightenment, at
death transforms to nirvana without human residue. Self possessed,
without psychological pain, untroubled by the thoughts of death,
the Buddha identifies four places of future pilgrimage: the sites
of his birth, enlightenment, first sermon, and death. “But
don’t hinder yourself by honouring my remains,” he added.
On reaching the village
of Kusinara of the Mallas on the further side of the Hiranyavati
river, the Buddha realised that his end was fast approaching.
He told Ananda to prepare a bed for him with its head turned towards
the north between two sal trees. Ananda who served him for 20
years was deeply upset. “Don’t grieve, Ananda!” the
Buddha consoles him. “The nature of things dictates that
we must leave those dear to us. Everything born contains its own
cessation. I too, Ananda, am grown old, and full of years, my
journey is drawing to its close, I am turning 80 years of age,
and just as a worn-out cart can only with much additional care
be made to move along, so too the body of the Buddha can only
be kept going with much additional care”.
As desired by the Buddha, the Mallas
of Kusinara were informed of his impending death, and they came
to pay respects to him. Among them was a mendicant named Subhadra,
a 120 year old Brahmin. He had earlier been turned away by Ananda
but when the Buddha overheard this he called the Brahmin to his
side. He was admitted to the Sangha (Buddhist order) and immediately
after his conversion he passed away.
The Ramabhar Stupa: The Buddha’s
cremation place, Kusinara.
When the third quarter of the night
approached, the Buddha asked his disciples three times if there
were any doubts about the teachings or the disciplines. The Bhikkhus
stood silent. “Not one, Ananda, has misgivings. All will
eventually reach enlightenment.
The Buddha then said his final words, “Listen, Bhikkhus,
I say this: all conditioned things are subject to decay, strive
with diligence for your liberation”.
He then passed into meditational
absorptions and entered Mahaparinirvana (the great passing away).
It was the full moon of the month of Vaisakha (April-May) and
the year was probably between 487 and 483 B.C. However, according
to the Sri Lankan tradition and other southeastern countries,
it is believed that the Buddha entered Parinirvana in 544-543
B.C.
For the next six days the body
of the Great Master was laid in state. Preparations were made
for his funeral under the direction of Anirudha a cousin and follower
of the Buddha. On the seventh day, after honouring the body with
perfumes and garlands, it was taken to the Mukutbandhana Chaitya,
the sacred shrine of the Mallas. The last ceremony was performed
by Maha Kasapa and the body of the Great Master was cremated with
due honour. When the cremation was completed the ashes were collected
by the Mallas as relics, which consisted of a skull bone, teeth
and inner and outer shrouds. The relics were then distributed
into eight shares amongst the representatives of the other eight
Kingdoms which constituted ancient northern India. These relics
were again subdivided after King Ashoka decided to build 84,000
stupas. Today these relics are enshrined in stupas across Asia.
Mahaparinirvana
Temple, Kusinara.
The present
temple was built by the Indian Government in 1956 as part of the
commemoration of the 2,500th year of the Mahaparinivana or 2500
BE (Buddhist Era). Inside this temple, one can see the famous
Reclinging Buddha image lying on its right side with the head
to the north. The statue is 6.1 m long and rests on a stone couch. [see
link ]
On the front
of the couch are three sculptures, believed to represent Ven.
Ananda near the feet, Ven. Subhadda at the middle and Ven. Dabba
Malla at the corner. At the centre is an inscriptionof the 5th
century AD, which states the statue was “a gift of the
monk Haribala of the Mahavihara and was fashioned by Dinna”. This 1500-year old reclining Buddha image was executed out
of one block of red sandstone brough in from Mathura during the
Gupta period. It was discovered in 1876 in a dilapidated condition
and the scattered fragments were successfully pieced together.
Excavation
showed that the original temple on the site consisted of an oblong
hall and antechamber with its entrance facing the west. Large
number of bricks with carved surfaces found among the rubbish
indicated that the temple had a barrel-vaulted roof not unlike
that on the modern temple.t
iconography in Greco-Roman style
of
the Buddha’s Pariinibbana
Starting from USD 135 / INR 9,890 per Person per Night
“Buddham Sharanam Gachaami
Dhammam Sharanam Gachaami
Sangham Sharanam Gachaami”
In
the Mahaparinirvana sutra, the Buddha tells his followers that they can
attain merit and a noble rebirth by going on pilgrimage to the places
where he was born (Lumbini), gained enlightenment (Bodhgaya), first
taught (Sarnath), and attained Nirvana (Kushinagar).
India,
the country where Buddhism originated, still has a rich reminiscence of
the Buddhist legacy. As part of its drive towards austerity, the only
kind of art and architecture that it supported were Stupas (stone cased
moulds that commemorated relics of Budha), Chaityas (prayer halls) and
Viharas (cells for the monks).
Come, discover the path to enlightenment with the Buddhist Circuit Special Train.
Buddhism
is a religion based on the teachings of Siddhartha Gautama, who lived
about 26 centuries ago in what is now Nepal and northeastern India. He
came to be called “the Buddha,” which means “awakened one,” after he
experienced a profound realization of the nature of life, death and
existence. In English, the Buddha was said to be enlightened, although
in Sanskrit it is bodhi, “awakened.”
In
the remaining years of his life, the Buddha traveled and taught.
However, he didn’t teach people what he had realized when he became
enlightened. Instead, he taught people how to realize enlightenment for
themselves. He taught that awakening comes through one’s own direct
experience, not through beliefs and dogmas.
In
the centuries following the Buddha’s life, Buddhism spread throughout
Asia to become one of the dominant religions of the continent. Estimates
of the number of Buddhists and Buddhist Itinerary in the world today
vary widely, in part because many Asians observe more than one religion,
and in part because it is hard to know how many people are practicing
Buddhism in Communist nations like China. The most common estimate is
350 million, which makes Buddhism the fourth largest of the world’s
religions.
Places Associated with Budha’s Life
Lumbini (Nepal) : Birthplace of the Buddha
Bodhgaya : Site of Buddha’s enlightenment
Sarnath : First turning of the Wheel of Dharma
Rajgir : Second turning of the Wheel of Dharma
Sravasti : Teachings in the Jetavana Grove
Sankashya : Where Lord Buddha descended from Tushita Heaven
Nalanda : Site of the great monastic university
Kushinagar : Where Buddha entered mahaparinirvana
Ajanta Caves
Dharamshala
Sanchi
Kapil Vastu
Vaishali
DISTANCE CHART
Patna – Bodhgaya
125
Patna – Nalanda
90
Nalanda – Rajgir
12
Rajgir – Bodhgaya
80
Bodhgaya- Varanasi
Varanasi – Gorakhpur
210
Gorakhpur – Kushinagar
56
Gorakhpur – Lumbini
125
Lumbini – India Border
25
Lumbini – Balrampur
225
Balrampur – Sravasti
15
Lumbini – Kapilvastu (India)
110
Kapilvastu (India) – Balrampur
130
Sravasti – Lucknow
175
Patna – Bodhgaya
125
Patna – Nalanda
90
Lucknow – Sankasia
300
Sankasia – Agra
170
Agra – Delhi
200
Kushinagar – Patna
350
Patna – Vaishali
70
Vaishali – Kushinagar
280
Varanasi – Allahabad
130
Allahabad – Kaushambi
54
Varanasi – Sarnath
12
Lucknow – Agra
363
* (All distance are in kilometers and approximately calculated)
LUMBINI
The
birthplace of the Gautama Buddha, Lumbini, is the Mecca of every
Buddhist, being one of the four holy places of Buddhism. Lumbini now is
in Nepal and most popular Buddhist Sites in Nepal. It is said in the
Parinibbana Sutta that Buddha himself identified four places of future
pilgrimage: the sites of his birth, enlightenment, first discourse, and
death. All of these events happened outside in nature under trees. While
there is not any particular significance in this, other than it perhaps
explains why Buddhists have always respected the environment and
natural law.
Sightseeing
The
main area is known as the “Sacred Garden.” It only takes a couple of
hour to see everything. Most people, who come here, visit for the day
from Bhairawa. The best time to visit Lumbini is the early morning or
late afternoon, and the hot mid-afternoon is best avoided.
The Rummendei pillar
Three
hundred years after the Mahaparinirvana, Emperor Ashoka visited Lumbini
and erected a pillar there. This pillar, though broken, still remains
at the site. It is known as the Rummendei pillar after the earlier name
of the place (modern name Rupandehi) in Nepal.
Maya Devi Temple
The
central focus at Lumbini is the Maya Devi temple. A stone relief
(probably 2nd century AD) shows her giving birth to the Buddha watched
by the two Hindu gods Brahma and Indra. The area is currently being
developed into a Sacred Peace Garden spread over 8 sq. km. along with
the building of several stupas and monasteries by Buddhist traditions
from all over the world. The Ashokan Pillar stands out quite clearly and
is surrounded by the ruins of four stupas.
On
the south of the Maya Devi temple there is the famous sacred bathing
pool known as Puskarni. It is believed that Maha Devi took a bath in
this pool before the delivery. By the side of the Ashoka pillar there is
a river which flows southeast and is locally called the ‘OL’ river. In
1996, an archaeological dig unearthed a “flawless stone” placed there by
the Indian Emperor Ashoka in 249 BC to mark the precise location of the
Buddha’s birth more than 2,600 years ago, if authenticated, the find
will put Lumbini even more prominently on the map for millions of
religious pilgrims.
Recently,
several beautiful shrines have been built by devotees from Buddhist
countries. A visit to Lumbini, the birthplace of Buddha, is not only for
spiritual enlightenment but also for solace and satisfaction that one
gets in such a calm and peaceful place.
Niglihawa
Some
of the very valuable archaeological finds (Dating 3rd century B.C) have
been unearthed at Niglihawa. Positioned to the northeast of Tilaurakot,
this place encompasses a quadrangular tank, two broken pieces of
another Ashokan Pillar. The pillar dedication commemorates Ashoka’s
visit to the place.
Sagarhawa
Identified
by Archaeologists as the “Palace of Massacre of the Shakyas”, the ruins
of an ancient water tank were excavated in the forest of Sagarhawa. It
lies to the northwest of Niglihawa.
Aroarakot
This
place once had a walled rectangular fortress. The citadel was Buddha’s
natal town. Laying to the northeast of Niglihawa, here you can find
remains of ancient moat and brick fortifications reminding you of its
glorious past.
Location
In the foothills of the Himalayas Lumbini is a small village in Nepal, 27 kms from Sonauli on the India – Nepal border.
How To Reach
Air
: The closest airport is at Bhairawa, Nepal, from where there are
regular flights to and from Kathmandu. The nearest airhead in India is
at Varanasi (323 kms), where you can
Rail : The nearest railhead is at Gorakhpur (India) 123 km away.
Road
: There is twice hourly minibuses service from Bhairawa (2 hr), which
is 22 km away. From where the buses let you off, you have to walk a
kilometer. The last bus back is about 5 pm. Buses from Bhairawa leave
from near the main intersection, across the street from the Hotel Yeti.
Also, buses ply up to the Indian side of the border, from where the
passengers have to disembark and take another bus after crossing the
border post.
BODHGAYA
Bodhgaya
is one of the most significant India Buddhist pilgrimage centre of the
world for being the place where the Buddha attained enlightenment.
The
four important places associated with the life of Gautam Buddha are
Lumbini, in Nepal, where he was born, Bodhgaya where he attained
enlightenment, Sarnath or Isipatan near Varanasi where he delivered his
first sermon and Kushinagar near Gorakhpur in Uttar Pradesh, where he
left his mortal body. Of all these places Bodhgaya has its own spiritual
significance. It is considered as the holy land where prince Siddhartha
Gautam became the enlightened Gautam Buddha. Bodhgaya is more of a
working Buddhist center, which attracts people from all over the world
who come here to learn about Buddhism and meditation.
Sightseeing
Bodhgaya
has many significant things associated with the life of Buddha. One of
the central point and prime attraction of the place is the Mahabodhi
temple which is built at the place the Buddha gained enlightenment. This
temple stands adjacent to the descendent of the original Bodhi tree
under which Buddha mediated to gain knowledge.
The Bodhi Tree
is
considered to be among the oldest and the most venerated tree in the
world. The present tree is considered only as the descendant of the
original tree. Bhikkhuni Sangamitta, daughter of Ashoka, took a shoot of
the original Bodhi tree to Sri Lanka in the 3rd century B.C. where the
Lankan king Devanampiya Tissa planted it at the Mahavihara monastery in
Anuradhapura where it still flourishes today. A cutting from it was
carried back to Bodhgaya when the original tree died. The Bodhi tree,
closely linked to the Buddha’s accomplishment is much sought after among
the pilgrims visiting the place. Pilgrims consider the Bodhi Tree’s
seeds and leaves as blessings for their monasteries and homes.
Vajrasan
or diamond throne is a red sandstone slab under the tree on which Buddha sat while mediating.
The Mahabodhi Temple
It
is believed that 250 years after the enlightenment of Buddha, Maurya
king emperor Ashoka visited Bodh Gaya and built a small shrine at the
spot where Buddha had attained enlightenment. Thus emperor Ashoka is
considered as the original founder of the Mahabodhi temple.
The
Mahabodhi Temple constructed in the 7th century A.D. has had repairs
and renovations from time to time. It has a long history that has seen
periods of invasions and destruction. Muslim invaders destroyed the
temple in the 12th century but the Burmese kings restored the temple in
the 14th century. However, the temple complex was severely flooded and
remained buried under silt till 1811. The temple finally received its
last and massive restoration and conservation work after it was
excavated in 1861 on the recommendation of Alexander Cunningham,
Director General of the Archaeological Survey of India.
In
1891 a Srilankan Buddhist, Anagarika Dharmapala, founded the Mahabodhi
Society of India to reclaim the Mahabodhi temple for the Buddhists which
till then had experienced considerable Hindu control over it. Finally
on 23rd May 1953, the temple was handed over to Dr S. Radhakrishnan, the
then Vice President of India.
The Mahabodhi Temple Architecture
Situated
about 13 kms from Gaya, it is one of the important places of worship
for the Buddhists. The temple is 15m in length as well as in breadth and
its height is 52m. It consists of a high pyramidal spire crowned by a
miniature stupa and a chhatravali on a platform. A double flight of
steps led up to the platform and the upper sanctum. The moldings on the
spire contained Buddha images in niches. On its four corners are four
towers rising gracefully, giving the whole structure a balanced look.
In
the main sanctum there is a huge gilded image of the Buddha in the
“touching the ground pose”, ‘Bhumisparsha mudra’. The image faces the
east and it is believed that Buddha attained supreme enlightenment in
this posture. This image is said to be 1700 years old. A chamber at the
top has a figure of Buddha’s mother, Mayadavi.
The
courtyard of the Mahabodhi temple consists of large number of elegant
looking Stupas of different sizes. Towards North of the Bodhi Temple is
Chankamana -a platform with foot impressions of Buddha. Also significant
is Animeshlocha Stupa, which is believed to be the place where Buddha
spent one week looking towards the great Mahabodhi Tree out of
gratitude, without blinking his eyes. The temple has ancient railings as
old as the first century BC. Near the Mahabodhi temple there are many
temples built by various nations like the Tibet temple, the Japanese,
the Thai, the Lankan and the Bhutan temple.
Around
the Bodhi tree and the Mahabodhi temple there are quadrangular stone
railings around 0.2m high with four bars including the top piece. They
are depict two different styles and were made in two different eras. The
older set is dated to about 150 BC and made of sandstone while the
latter probably belongs to the Gupta period (300-600 AD) and constructed
from course granite. The older set has a number of designs representing
scenes from the purchase of Jetavana by Ananthapindika at Sravasti,
Lakshmi being bathed by elephants, Surya riding a chariot drawn by four
horses, etc. On the latter there are figures of stupas, Garudas, etc.
The meditation- park is a new addition in the temple complex inaugurated
by His Holiness Dalai Lama. The atmosphere inside the temple compound
is of peace and serenity. People from all walks of life and religion
come here to worship and admire the temple.
UNESCO
has declared Maha Bodhi Temple at Bodh Gaya (Bihar) as a world heritage
site. Entry is free for all. The timings are from 6 am to 12 noon and
from 2 to 6.30 pm. A small sum of Rupees five is charged for taking
cameras inside.
Monastries
The
temples or monastries built by other Buddhist countries like Thailand,
China, Sri Lanka, Japan, Korea, Nepal, Taiwan, Bhutan etc are made in
their typical representative architectural style and are a great
attraction to the tourists. The Tibetan and monasteries were built way
back in 1934 and contain a large prayer wheel. The Japanese temple has a
large image of Buddha brought from Japan. The Tai Bodhi Kham Monastery
was built by Buddhist tribes from Arunanchal Pradesh and Assam.
The Archeological Museum
Can
also be visited for its collection of Buddha figures and pillars found
in the area. It remains open from 10 am to 5pm,Saturday to Thursday.
There is also a Hindu Shankararacharya Math, which owns a temple in
Bodhgaya that has a sculpture gallery. Across the Falgu River there are
two temples called the Dungeshwari and Suraya temple, which can be
visited.
How To Reach
By
Air : Gaya is the nearest airport from Bodh Gaya. It is located at a
distance of 17 kilometers. Various domestic airlines operate from Gaya
to other metro cities of India. You can also land at Patna and board
taxis and buses to reach Bodh Gaya which is around 135 kilometers from
Patna.
By
Rail : A good railway network connects Bodh Gaya with other major
cities of India. A whole range of trains is available to reach Bodh
Gaya. Gaya is the nearest railhead to Bodh Gaya at the distance of 17
kilometers. Besides ordinary trains, Indian Railway has introduced a
Bodh Gaya special ‘Buddha Parikrama Express’ specifically meant to cater
Buddhist spiritual tourists. The train links all the important places
relevant to Buddhists.
By
Road : Besides a good network or railway tracks, Bodh Gaya is well
connected by roads to various cities of India. Gaya is the nearest
transport hub which is connected with Grand Trunk Road and from where
you can catch direct busses to reach Patna, Nalanda, Rajgir and
Varanasi.
SARNATH
After
attaining enlightenment at Bodh Gaya the Buddha went to Sarnath; and it
was here that he preached his first discourse in the deer park to set
in motion the ‘Wheel of the Dharma’. It is one of the most holy sites as
in this place the stream of the Buddha’s teaching first flowed.
At
this place, the Buddha encountered the five men who had been his
companions of earlier austerities. On meeting the enlightened Buddha,
all they saw was an ordinary man; they mocked his well-nourished
appearance. “Here comes the mendicant Gautama,” they said, “who has
turned away from asceticism. He is certainly not worth our respect.”
When they reminded him of his former vows, the Buddha replied,
“Austerities only confuse the mind. In the exhaustion and mental stupor
to which they lead, one can no longer understand the ordinary things of
life, still less the truth that lies beyond the senses. I have given up
extremes of either luxury or asceticism. I have discovered the Middle
Way”. Hearing this the five ascetics became the Buddha’s first
disciples.
A
Monastic tradition flourished for over 1,500 years on the site of the
deer park at Sarnath. In the third century BC Ashoka erected a column
15.24 m in height which had four lions as its capital which is now
treasured in the archaeology museum. The lion symbolises both Ashoka’s
imperial rule and the kingship of the Buddha. The four-lion capital was
adopted as the emblem of the modern Indian republic. The last and
largest monastery constructed before the Muslim invasion was
Dharma-Chakar-Jina Vihar, erected by Kumardevi, wife of King Govinda
Chandra, who ruled over Benares during 1114 to 1154. In 1194 AD,
Kutubuddin Aibak, the Muslim conqueror, leveled the city to the ground.
Sarnath became a forest of debris below which the historical ruins
remained buried. Of the two great stupas which adorned the city only the
Dhamekha remained which is of the 6th century.
The Dhamekha Stupa
This
is the most conspicuous structure at Sarnath. Colonel Cunningham bore a
shaft from the top centre of the stupa and discovered a stone tablet on
which an inscription is written with the word Dhamekha, and mentions
that this is the spot where the Buddha delivered his first sermon.
Dhamekha seems to be a distorted form of Dharma Chakra which means
turning the wheel of the Dharma. It is also said that at this spot the
five ascetics who left Gautama Buddha in Bodh Gaya used to live in huts.
The original stupa was constructed by Ashoka. The present size of the
stupa is 31.3 m high and 28.3 m in diameter. The lower portion of the
stupa is covered completely with beautifully carved stones. The design
consists of a broad band of Swastika (fylfot) carved in different
geometrical patterns with a finely chiselled lotus wreath, running over
and below the swastikas.
The
Dhamekha stupa is considered to be the sacred place where the voice of
Buddhism was first heard. Many dignitaries of Buddhist countries visit
this place for circumambulation of this sacred stupa and to worship the
Buddha. Tibetans Buddhist circumambulate it chanting the mantra ‘Om mani
padme hum’. The first discourse of the Buddha was on the ‘Wheel of
Law’. The wheel symbolises samsara (world), the eternal round of
existence which goes on and on, life after life because of ceaseless
cravings and desire.
How To Reach
Sarnath
being an important pilgrimage and tourism destination is well connected
to the rest of Uttar Pradesh and India. The place is a hot tourism
destination and has a well-maintained infrastructure.
By
Air : The nearest airport from Sarnath is Varanasi. Varanasi Airport at
Babatpur is near about 30 kilometers from Sarnath. The airport is well
connected to other cities in India such as New Delhi, Mumbai, Agra,
Chennai and Bangalore through a range of flights operated by both
private as well as public carriers.
By
Rail / Train : Sarnath itself has a railway station that is connected
to Varanasi and Gorakhpur by passenger trains. Nevertheless, Varanasi
Cantonment railway station that is near about 10 kilometers from Sarnath
is a better option when it comes to connectivity. Varanasi station is
well connected to other cities in Uttar Pradesh.
RAJGIR
Rajgir,
situated 60 kms from Patna has got its name from Raj Griha meaning
abode of the king. It is one of the most famous pilgrimages of Buddhists
in India. Its craggy peaks and sheer mountains, dry forests and silent
ruins evoke memories of the Buddha at almost every turn. The city was
the entity of Magadh Empire. Lord Buddha lived for 12 years in the city.
It was Rajgir that lord Buddha delivered some of his legendary sermons.
Rajgir has witnessed a glorious and legendary past. The city is also
renowned for its health and winter resort with its warm water ponds.
Sightseeing
Griddhakuta or Venture’s peak
This
is the place where Lord Buddha set in motion his second wheel of law.
This was there for three months even during the rainy season. Also, he
preached many sermons at this place. Buddha gave here the two important
sutras the Lotus sutra and Prajnaparamita.
Shanti Stupa
The
Buddha Sangh from Japan has constructed a modern stupa, which is known
as Vishwa Shanti Stupa, at the top of the Ratnagiri hills in his
commemoration. A bridle path leads up to the hill but if you want to
have fun then go by the Aerial Chair lift which works everyday except of
Thursdays.
Ajatasatru fort
The
remains of the fort made by the King of Megadh in 6th century B.C can
be seen in the town. The ruins of Ajatasatru stupa has also been found
by the archeologists. This protects the Magadh share of Buddha’s
leftovers.
Venuvana
This
is the monastery made by King Bimbisara and was gifted to the Lord
Buddha on his arrival in Rajgir after his enlightenment. The monastery
was the first offering to Buddha by the king of Magadh.
Bimbisara Jail
This
is the jail where Ajatasatru kept his father Bimbisara in imprisonment.
The King Bimbisara himself chose this place as the place of his
confinement. So that he could see Lord Buddha climbing up his mountain
retreat atop the Griddhakuta hill.
Karanda Tank
The tank in which Lord Buddha used to take bathe.
Swarn Bhandar caves
These
two strange caves have been concaved out of a single substantial rock.
One of the compartments is believed to be the guard rooms. The rock has
one horizontal line and the rear wall has two straight vertical lines.
The doorway is supposed to lead the King Bimbisara treasury. It is also
believed that the writing found in the sankhalipi or the shell script
gives the clue to the open doorway, which is engraved into the wall. The
treasure according to the myths is still intact.
The cyclopean wall
This
40 Km wall used to encircle the whole of the ancient Rajgir. The wall
is one of the pre Mauryan stone constructions to be ever found. The wall
is made of the substantial stones carefully fitted together. At exist
of Rajgir to Gaya, the traces of the wall can still be seen.
Hot Springs
These
are warm water ponds at the foot of the Vaibhava hill. To approach to
various temples a staircase which leads to up side has been made. There
are separate bathing places for males and females. The water into the
pond comes through the spouts of saptdhara, the seven streams, believed
to find their source at the ‘Saptaparni Caves’, up in the hills.
Brahmakund is considered as the hottest spring with temperature of 450
degree Celsius.
Pippala Cave
On
the hills of Vaibhava, just above the hot spring is a rectangular stone
carved tower which appears that it must be used as a watch tower. The
name Pippala cave has been given Pippala since it became the resort of
pious hermits. The place is also known as ‘Jarasandh Ki Baithak’.
Jivakameavan Gardens
Lord
Buddha was brought to this dispensary of Jivaka for the dressing of his
wound, who was a royal physician in the rein of Ajatasatru and
Bimbisara.
How To Reach
By
Air : Gaya is the nearest airport from Rajgir. There are frequent
flights from Gaya to other metro cities of India. You can get down at
Gaya and from there board buses or taxis for Rajgir. Other than Gaya,
Patna airport is another good option. Patna is well connected with other
metro cities of India and some major cities of world.
By
Rail : Rajgir railway station is linked with other cities by a whole
range of trains. The place is well linked with Gaya and from Gaya you
can board trains for Mumbai, Delhi, Chennai, Kolkata, and Bangalore.
After getting down at Gaya, which is just 34 kilometers away, you can
hire taxis for Rajgir.
By Road : Rajgir is linked with most of the cities of Bihar by road network.
SARVASTI
Located
in the fertile Gangetic plains in the present day’s Gonda district of
Uttar Pradesh, Sravasti or Savatthi was the town that has the honor for
sheltering Buddha for 25 rainy seasons in the Jetvana Gardens. The
capital of the Kosala Mahajanapada, Sravasti was one of the biggest
towns in the Gangetic plains during the Buddha’s lifetime. It is here
that the Buddha is said to performed the only miracle of his life in
response to a challenge from six non-believers. According to the legend,
the Lord confounded his critics by making them witness a miraculous
million-fold self-manifestation seated on a thousand-petalled lotus, as
fire and water emanated from his body.
The
city founded by king Sarvast has age-old stupas, majestic monasteries
and several temples. However, it is more popularly known as the place
from where the Buddha started his preaching and expounded a major part
of the Tripitakas At Sarvasti tourists can visit the Jetavana Garden
where the famous Anand Bodhi tree, an offspring of the one, said to have
been planted by Buddha’s main disciple Anand is located. Also located
within the precincts of the garden are the ruins of Anandakuti and
Gandhakuti. It was here that the Lord stayed during his many visits to
Jetavana Vihara.
A
magnificent, seven-storied vihara, said to have been built by Sudatta
or Anathapindika (the incomparable alms giver) who was a disciple of the
Buddha is also located nearby as are the Sri Lanka, Chinese, Myanmarese
(Burmese) and Thai monasteries and temples. Also worth seeing is the
park with a large bell donated by Japanese pilgrims. Pakki Kuti said to
be Angulimala’s Stupa and Kachchi Kuti, identified as Sudatta’s Stupa is
the other attractions of Sarvasti. Besides being an important Buddhist
pilgrimage, Sravasti is also an important Jain religious centre as the
Jain Tirthankara Mahavira had visited this place many times.
How To Reach
By
Air : The nearest airport from Shravasti is Lucknow. Lucknow Airport is
near about 170 kilometers from Sravasti. The airport is well connected
to other cities in India such as New Delhi, Mumbai, Agra, Chennai and
Bangalore through a range of flights operated by both private as well as
public carriers.
By
Train : The nearest railhead is Balrampur that is 17 Kilometers from
Sravasti. Nevertheless, Gonda railway station that is also nearby is a
better option when it comes to connectivity. Gonda station is well
connected to other cities in Uttar Pradesh and India such as New Delhi,
Mumbai, Kolkata, Agra, Lucknow, Bangalore and Ahmedabad etc.
By
Road : Sravasti is well connected to the rest of Uttar Pradesh by
roadways. The nearest mega terminus is at Gonda that is 50 kilometers
from the downtown Sravasti. Gonda in turn is well connected to cities
like Lucknow, Bareilly, Kanpur, Allahabad, Agra and Mathura.
SANKASYA
At
Sankasya, the Buddha is believed to have descended to the earth from
the Trayastrimsa Heaven (Heaven of the Thirty-three Gods) after
preaching to His mother and other Gods. This event is said to have
occurred after the great miracle performed by the Buddha came down by a
triple ladder, accompanied by the Gods Brahma and Sakra (Indra).
The
story of the Buddha’s descent from heaven at Sankasya has been a
popular theme in early Buddhist art. In the harhut illustration, the
triple ladder is at the centre of the scene with a Bodhi Tree and
Vajrasana at its foot. There is one foot print (of the Buddha) on the
top step and a second foot print on the bottom step of the middle
ladder. Around the ladder on all sides are a number of spectators,
kings, ministers and people awaiting anxiously the return of the Buddha.
Somewhat similar scene is depicted at Sanchi.
Tourist Attraction
An
important relic of the past at Sankasya is the stump of the broken
Asoka pillar surmounted by the elephant capital. It has beautiful
carvings of lotus and leaves of Bodhi tree.
Nearby
is a small modern Buddhist temple under the Bodhi tree. It was
constructed in 1957 by Ven. Vijaya soma, a Buddhist monk from Sri Lanka.
The modern shrine has a standing image of Lord Buddha flanked by Brahma
and Sakra who are believed to have accompanied the Buddha on His
descent from heaven to earth.
About
20 yards to the south of the Asoken Pillar, there is a highmound of
solid brick work which was once a Buddhist structure. But it is now
surmounted by a temple dedicated to Hindu Goddess Visharidevi. It is
believed that the Buddha had descended from heaven at this place.
The
Buddhists visit Sankasya in large numbers every year on the Ashvina
(Sharad) Purnima (in October) when a religious congregation takes place.
How To Reach
The
nearest airport to Sankasya is at Agra and the railway station is at
Pakhna, which is 12 km away. There are frequent bus and taxi services
are available from Farrukhabad to Sankasya.
NALANDA
The
name of the city has been derived from Na-alam-da, meaning Insatiable
in Giving, one of the names by which the Lord Buddha was known. Today it
is identified with modern Baragaon village. The city of Nalanda was
found in 5 th century B.C. The oldest university of the world lays 62
kms from Bodhgaya and 90 kms from Patna. Built on a hallowed site where
the Buddha had often stayed, Nalanda is one of the world’s oldest living
cities. The Buddhist University of Nalanda, once the most prestigious
center of learning in Asia, was built here. Located in the eastern
region of India, It is well known as the ancient center of learning.
It
has ruins of its rich past scattered all around. Sculptures, frescoes
and bas-relief are still to be seen amongst the ruins. Good network of
roads connect Nalanda to the other cities of the state making it
accessible from all the parts of India.
The Nalanda University
The
University was established in 5th century B.C. The ruins of the
university are spread over 14 hectares of land. All the buildings are
made with red bricks built in Kushana style of architecture. Excavations
have revealed a symmetrical row of monasteries on the east that faces a
parallel row of temples on the west with wide space in-between.
The
most imposing structure is the Sariputra stupa in the temple site 3, at
the extreme south of the University. What we see here is the outcome of
seven layers of successive construction that shields the original stupa
which appears to be small and buried deep with in. The surrounding
stupas and two towers are decorated with the niches which depict the
Buddha, Buddhisattvas and the other events of Buddha’s life. To get the
better perspective of the University there is stairway leading to the
top.
On
the east of the University there are two monasteries (site 1A and 1B)
facing Sariputra stupa. The main gates are on the north and it leads to
the wide varandah, the roof of which rested on the pillar. In all the
four directions there are cells for monks. In the site 1B there is an
octagonal well on the side of the courtyard and well-planned drains for
sewage disposal. On the north side there are other 9 monasteries of the
same layout and design except for the entrances facing south.
Each
monastery was provided one shrine which contained the colossal image of
Buddha. The monasteries were well worked out with thick plasterwork
within which there were monastic cell, a safe, a well, and drains. The
monasteries clearly reveal the different layers of constructions and
thereby indicating various periods of occupation. Monastery Site 1
suggests no less than nine different levels while other monasteries show
two or three layers of construction.
In 1951 an international center for Buddhists studies was established here.
The Nalanda Museum
This
museum houses the treasure antiquities found during the excavations in
Nalanda and Rajgir. The museum offers a veritable peep in to the Pala
art. Which explains the University was equally famous for its prolific
school of stone sculptures, bronze casting and manuscript paintings.
Besides the artistic skills, the sculptures also explicate the jewelry,
clothes and lifestyle of that period.
The
most dominating image in the museum is of Buddha, which was made in the
first century. The Pala school of Nalanda depicts him in all available
postures. However, the first bronze image depicts him in an Abhay Mudra
which is noted for its simplicity and convincing modeling.
Next
to Buddha, most of the sculptures give account of Tara (the goddess of
compassion and consort of Avalokitesvara) clad in a sari that reaches
her ankle while her head is decorated with a crown and the wrist is
replete with bangles. Other female deities depicted at Nalanda are three
faced Marichi, Prajnaparamita, Hariti, Sarvvani, Aparajita, Vasudhara,
Mahasarasvati, etc. The representations of Bodhisattvas include
Padmapani, Manjusri, Avalokitesvara, Vajrapani, Manjuvara, etc.
Other
Brahmanical images found in Nalanda are of Shiva and Parvati assembled
in one sculpture as seated in Lalitasana, Vishnu, Surya and his son
Revanta, Ganesha, Sarasvati, Chandika and Ganga. They seem to suggest
the need of an appeal to the masses of the people to attract the
votaries of Hinduism by introducing some element of their religion.
However, one wonders at some of the rare and unexplained statues like
those of Tralokyavijaya trampling upon Siva and Parvati lying prostrate.
In another statue Ganesha is seen subdued by Aparajita.
Besides
copper, stone and brick inscriptions, the museum has numerous coins,
seals and plaques on display which includes the official seal of the
Sangharama. The Nalanda Archeological Museum stays closed on Friday.
Hiuen Tsang memorial hall
Hiuen
Tsang was a Chinese traveler who came to India in 5th century. He got
attracted towards the glory of Nalanda University and stayed there for
12 years and taught the students of the university. He has given a very
detailed and vivid description of the Indian political and social
conditions at that time. His writing were considered as the most
authentic and credible source of information of that period. This
memorial has been made in his memory.
Nav Nalanda Mahavihara
Nav
Nalanda Mahavihara was established in 1951 by Indian government to
promote Pali literature and the studies of Buddhism. Apart from India
Students from other countries also come here for studying.
Lauria Nandangarh
Lauria
Areraj is an 11.5-meter high Ashokan column, erected in 245 B.C. The
polished sandstone pillar has edicts on it. King Ashoka erected a Lion
pillar, which has become a famous site now. The 8.5 meter high sandstone
pillar also has edict engraved on it. It is also believed that
Nandangarh stupa houses the ashes of Lord Buddha.
How To Reach
Air
: The nearest airport is at Patna, which is 95 kms from Nalanda. The
airport takes regular flights to the other major cities of India.
Rail
: Though the nearest railway station is at Rajgir (12 kms) yet Gaya’s
(95 kms) railway station is considered as a convenient railhead.
Road : Nalanda is well connected with roads of Patna, Rajgir, Pawapuri and Bodhgaya
Local Transport:There are no taxis available in Nalanda, rickshaws and Tongas are the main source of local transport.
KUSHINAGAR
One
of the four major pilgrimage destinations of the Buddhist, Kushinagar
(Kusinagar or Kusinara) is a small rural town of Uttar Pradesh located
some 52 km from Gorakhpur, in northern India. Known earlier as Kushavati
(Jatakas), Kushinagar was a celebrated center of the ancient Malla
kingdom and is the place where the Buddha attained Mahaparinirvana (the
great passing away), and was cremated. The religious significance of
Kushinagar can be perceived by the fact that a large number of followers
visit this place everyday. This is also the place where Lord Buddha
preached his last sermon and said, /”All things must pass. Decay is
inherent in all things”.
The
Buddha attained Mahaparinirvana at the age of 80 on the full moon of
the month of Vaisakha (April-May) and as per his direction the Mallas of
Kusinara were informed of his impending death, and they came to pay
respects to him. For the next six days the body of the Shakyamuni’s was
laid in state and preparations were made for his funeral under the
direction of Anirudha a cousin and follower of the Buddha. On the
seventh day, after honoring the body with perfumes and garlands, it was
taken to the Mukutbandhana Chaitya, the sacred shrine of the Mallas
where under the guidance of Mahakashyapa, the Buddha was cremated with
due honor.
Following
the cremation, the relics of the Grand Master – skull bone, teeth and
inner and outer shrouds were collected and distributed among the
representatives of the eight Kingdoms, which constituted ancient
northern India. These relics were again subdivided after King Ashoka
decided to build 84,000 stupas. Today these relics are enshrined in
various stupas scattered al over Asia.
Being
an important Buddhist site, Kushinagar had a lot of monasteries and
stupas that were dedicated to the Buddha. Most of these religious
structures were constructed between 3rd century BC and 5th century AD.
For a long time Kushinagar remained lost in the jungles and was unknown
to the world till 19th century when the British rediscovered it in 1880.
Recent excavations have revealed that a monastic tradition had
flourished here for a long time. The remains of ten different
monasteries dating from the fourth to the eleventh centuries have been
found. Excavations have shown that the original Buddha temple consisted
of an oblong hall and antechamber with its entrance facing the west.
Large number of bricks with carved surfaces found among the rubbish
indicated that the temple had a barrel-vaulted roof not unlike that on
the modern temple. The excavations have also unveiled the Matha Kuar and
Ramabhar stupa. Most of these monastries and stupas are now enclosed in
a park, in the midst of which stands a modern shrine housing a large
recumbent figure of the Buddha. The temple known as the Mahaparinirvana
Temple was built by the Government of India in 1956 to commemorate the
2,500th year of the Buddha Mahaparinivana or 2500 BE (Buddhist Era).
Inside
this temple, one can see the famous Reclining Buddha image lying on its
right side with the head to the north. The statue is 6.1 m long and
rests on a stone couch. On the front of the couch are three sculptures,
believed to represent Ven. Ananda near the feet, Ven. Subhadda at the
middle and Ven. Dabba Malla at the corner. At the centre is an
inscription dating to 5th century AD, which states the statue was “a
gift of the monk Haribala of the Mahavihara and was fashioned by Dinna”.
This 1500-year old reclining Buddha image was executed out of one block
of red sandstone brought in from Mathura. It was discovered in 1876 in a
dilapidated condition and the scattered fragments were successfully
pieced together. Behind this shrine is a large stupa dating from the
Gupta age. The Burmese restored this early in this century. Not far away
is the Rambhar Stupa, one of the most important landmark of Kushinagar.
The stupa is said to have been built on the same spot where Lord Buddha
was cremated in 483 BC. Mathakuar Shrine is the place where Lord Buddha
had given his last sermon.
Since
Kushinagar is a much-frequented pilgrimage site often, visited by
tourists from East Asia and South East Asia- regions where Buddhism is
the dominant religion, the Chinese, Sri Lankan, Thai, and Japanese
Buddhists have constructed many temples. While a former Chinese temple
has been reopened as an international meditation centre, the Tibetan
Buddhists have built a small monastery with stupas in the Tibetan style
beside it. There is also a museum that houses objects found during the
excavation of Kushinagar.
A
majority of tourists come to Kushinagar during Buddha Purnima to
celebrate the birthday of Lord Buddha. The place has a tropical climate
with extreme temperatures during summers and winters. Winter days are
pleasant with dry weather and clear sky.
How To Reach
By
Air : The nearest airport from Kushinagar is Varanasi, several airlines
operate regular flights to connect Varanasi to Delhi, Kolkata, Lucknow,
and Patna.
By
Road : A good network of roads connects Kushinagar to other parts of
the state of Uttar Pradesh. Gorakhpur (51 km), Sravasti (254 km), and
Sarnath (266 km) and Agra (680 km) are linked to Kushinagar by road.
By
Rail : The nearest railway station from Kushinagar is Gorakhpur, which
is an important railhead in Uttar Pradesh. Regular trains network
Gorakhpur with major Indian cities like Delhi, Mumbai, Kochi. One can
reach Gorakhpur and Kushinagar in turn, from any part of the country by
rail.
AJANTA CAVES
These
3rd-century caves are considered the finest masterpiece of Buddhist art
and architecture. These historical manmade caves comprise of beautiful
paintings on the walls and ceilings that depict the life of the Buddha.
Visiting these caves is like travelling back to the past. At Ajanta, the
paintings on the walls, illustrate the events in the life of Gautama
Buddha.
These
caves are believed to see the rise and spread of both the two sects of
Buddhism, the Hinyana and the Mahayana, and enough examples of
architecture are available still in the caves. The 30 caves, including
the unfinished ones, seem to carry a distinct charm and represent the
true faces of the flourishing Buddhist architecture, art, and obviously
the religious influence at that period of time.
The
fact that these caves were inhibited by Buddhist monks and religious
devotees for more than 800 years is, in itself, enough to support it
become a UNThe fact that these caves were inhibited by Buddhist monks
and religious devotees for more than 800 years is, in itself, enough to
support it become a UNESCO world heritage site. Even then, there are
lots of other specimens to support its uniqueness and importance in
archaeology as well as history.
How To Reach
By Air : Aurangabad, 100 kms away is the nearest airport. Direct flights available from Delhi, Mumbai, Jaipur etc.
By Rail: Aurangabad is nearest railhead, Jalgaon, 59 km away, is good for catching swanky trains.
By
Road : Well-maintained roads link Ajanta to Mumbai, good buses are also
available. Ajanta- 100 kms, Bombay- 390 kms, Ellora- 32 kms, Nanded-
275 kms, Nasik- 224 kms, Pune- 232 kms.
DHARAMSHALA
Dharamsala
(Mcleodgani) is in Kangra District of the state of Himachal Pradesh.
This hill station with a magnificent view of the Dhauladhar range of the
Himalayas is the seat of his holiness, the Dalai Lama.
About Dharamshala
Dharamshala
is also renowned for its beauty, elegance and charm that it expresses
through the natural scenarios and the mystic ambience of religious
associations. It the centre of preaching of the Tibetan religious Guru
and Nobel peace prizewinner, the Dalai Lama.
Dharamshala
(Mcleodganj) is in Kangra District of the state of Himachal Pradesh.
This hill station with a magnificent view of the Dhauladhar range of the
Himalayas is the seat of his holiness, the Dalai Lama. It has obtained
its name from the guesthouse for the religious travelers, called
Dharamshala in Hindi. The town is divided into two parts, the Upper
Dharamshala and the Lower Dharamshala (main town). The upper Dharamshala
or McLeod Ganj from Dharamshala by road, is 10 kilometers.
How To Reach
By Air :Kangra Gaggal Dharmashala airport is the nearest, at a distance of 12 km.
By
Rail athankot is the nearest railhead in broad gauge route, however
Kangra station is in the narrow gauge map, only 18 km from Dharamshala.
By
Road :The national highways numbered 1 and 1A connect Dhramshala to
Pathankot and Jalandhar, thus obviously the roads are quite good.
SANCHI
Sanchi,
in the state of Madhya Pradesh, was built by the Mauryan Emperor
Ashoka, the then governor of Ujjaini. His daughter and son, Sanghamitra
and Mahindra respectively, were sent to Sri Lanka where they converted
the king, queen and the local people to Buddhism.
The
massive stupa at Sanchi with its intricately carved toranas (gateways)
is noted to be a complete example of the early Buddhist stupa
architecture in its extant form. Buddhist site in Sanchi is one of the
world heritage sites at Unesco. Bhopal is the nearest airport to Sanchi
(46 kms) and is well connected by rail and road with rest of the
country.
Sanchi
is quite famous for its Stupas, had many a name in the historical
times, such as Kakanaya, Kakanava, Kakanadabota etc. The stupas in the
place are simple irresistible and showcases the history of Buddhism in
India, in a simple yet convincing manner. There is some Stupa built by
Ashoka, which are special attractions of this place.
The
serene landscapes and the beautifully erected India Buddhist temples
add to the beauty of the place. In the large hemispherical domes one can
find Buddha’s relics.
How To Reach
By Air :Bhopal is the nearest airport at a distance of 46 km.
By Rail :Nearest railhead is at Vidisha, 10 km from Sanchi.
By Road :Sanchi is well connected to Bhopal, Vidisha and Indore through well laid road network.
KAPILVASTU
The
little village of Piprahwa is a very important Buddhist pilgrimage
since Lord Buddha had spent his first twenty-nine years of life in this
region. Excavations by archaeological survey of India have revealed the
relation of this place to the Kushan period. An excavated stupa bears
text that proves the existence of an ancient monastery named Devaputra
in this place. Two mounds have also been excavated at only a little
distance (1.5 km) from this village which, is considered to be the ruins
of King Suddhodhana’s palace.
Kapilavastu
was the capital of the Shakya kingdom, and Buddha was born to king
Shuddhodhana of this clan. He grew up amidst luxury and shunned away
from miseries of life. But one day he broke out the luxurious entrapment
of his father and set out for a journey to his father’s kingdom. The
miseries and the care of the people affected spiritual minded Buddha and
he decided to find a way out to end these miserable conditions of human
life. That led to the birth of one of the world’s greatest religions
known as Buddhism.
The
place is important to visualise the pre meditation, princely days of
the Lord who had contributed much to humanity by giving up his own
luxury and princely status.
Location :
The
city is located 27 km south of Lumbini, in Siddharthnagar district of
Uttar Pradesh between Lumbini and Saraswati. The place is now known as
Piprahwa. Nepal is not far from the place.
How To Reach
By
Air : The best way to reach Kushinagar by air is through Bhairahwa
and/or Kathmandu airport. Regular buses ply to Kapilvastu from
Kathmandu. However Kapilvastu can also be reached through Varanasi
(India), connected through many flights with all major cities of India.
By
Rail : Siddhartha Nagar, at a distance of 20 km, is the nearest
railhead, connected to major destinations in India. However, Gorakhpur
could be the choice of most, being a well-known railway junction.
By
Road : Good motorable road exists which connects Kapilvastu to major
destinations in Nepal. Private buses and Taxis are available from all
major cities like Varanasi and Lucknow in Uttar Pradesh.
VAISHALI
It
was here that the Buddha announced the approaching of his
Mahaparinirvana. During one of his visits here, the Buddha was offered a
bowl of honey by a monkey. This incident is mentioned as one of the
eight great events in his life. Vaishali is 60 kms. From Patna,
connected by the 5.5 kms. Long Mahatma Gandhi Bridge.
This
city hosted Lord Buddha five years after he had attained enlightenment.
The mass induction of people into Buddhism after the Lord had shown
some extraordinary and divine presentations of his spiritual superiority
is the major reason for the popularity of this place.
On
arrival of the Lord, the then rulers, the Lichhvis offered a grand
welcome to the Lord who denied all luxury offered to him. The
magnificence of his personality and the pristine values immediately
started showing effect on the citizens and it is believed that at that
period of time eighty four thousand people had adopted Buddhism.
Vaishali
is also important for the matter that here, for the first time, women
were inducted into the Sangha. Gautam’s (Buddha’s childhood name) foster
mother Mahaprajapati Gautami had also joined the order at Vaishali with
other 500 Sakya-women.
How To Reach
By Air : The nearest airport is Patna which is 56 km from the city.
By Rail : Hazipur is the nearest Rly. Station.
By Road : Regular bus services connect the city with Patna and other cities of Bihar.
Free Online Analytical Insight Net for Discovery of Matteyya Awakened One with Awareness Universe ( FOAINDMAOAU)
18ft Dia Circular Pagoda built at
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT based on the following theme:
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda
https://www.revir.co/
What is Revir and why choose us
Revir™ is a world
class virtual tour platform to help users create and share 360 virtual
tours with our virtual tour creator software.
It is an immersive tool that lets the user have a
firsthand view of the location of their choice at their convenience.
Revir is the first ever free virtual tour
software that is avaible in the market and all you need to do is to
upload your own 360 photos
, our virtual tour creator will enable you to do
the rest.
Our Tour Editor is Easy to Use.
Create the best 360 virtual tours with multiple seamless features in our tour editor to give your tours a more complete look.
If you need any further help, do check the help page for a more in-depth guide.
Drag and Drop
Drag and dop your 360 photos to get startedd and create your very own first virtual tour.
It is as simple as that. No complicated importing or the need to register your credit card.
10K Image Size
That’s right, we
support high quality images of ANY format. The recommended and optimal
image ratio is 2:1 and the maximum image resolution can be reached to
10000 x 8000 pixels!
Interactive Features
Our team will be
consistently working to give you only the best experience while using
our free tour creator.
Some of the key features that we are proud to
present are, hotspots, nodes and VR experience that can elavate your
tour experience
to the next level.
- Hotspots are click interactive element that
can be added to your tour. Upon clicking on them, they can perform
various functions
like having a text label or a placeholder for
additional images.
Adding nodes to an image allows users to easily
move from one panorama to another upon clicking on it, making the
virtual tour experience more realistic.
- Nodes enable users to move from one spot to
another upon clicking via multiple panoramas.
This creates a 360 virtual walkthrough
expeirence where users are able to view multiple areas in the surrouding
location.
- Have the option to showcase your virtual tours in VR mode both from your mobile phone or computer.
Customisation
Personalise and watermark your tour by adding your client’s or you own logo.
There is also a feature to upload a floorman of
the place if you are creating a virtual tour of an interior space.
Location
You can also add the location of the tour.
Sharing & Viewing anytime, anywhere
Good things are meant to be shared.
Let us help you spread the word. Send links via email, social media or real estate listing, it is but a click away.
Revir makes it easy to reach your audience in anytime, anywhere
Circle-Vision 360° is a film technique, refined by The Walt Disney Company, that uses nine cameras for nine big screens arranged in a circle. The cameras are usually mounted on top of an automobile for scenes through cities and highways, while films such as The Timekeeper (1992 Disney attraction) use a static camera and many CGI effects. The first film was America the Beautiful
(1955 version) in the Circarama theater, which had 11 projectors using
16mm film. And would become Circle-Vision in 1967, which has 9
projectors using 35mm film.
At the 2011 D23 Expo, Disneyland Resort President George Kalogridis
announced that CircleVision would be making a return to Disneyland Park
with a new presentation of America the Beautiful in CircleVision 360,
though it is not currently known where the film will be presented (as
the original theater was replaced with another attraction), and whether
this will be a version of the original film or a new film with the same
name and concept.
By using an odd number
of screens, and a small space between them, a projector may be placed
in each gap, projecting across the space to a screen. The screens and
projectors are arranged above head level, and lean rails may be provided
for viewers to hold or to lean against while standing and viewing the
film.
Notes: It was unseen since 1964, a digital format is being
screened at Museum für Gestaltung Zürich as part of the exhibition “SBB
CFF FFS” until 2020-01-05.[1].
“Canada ‘67” – Directed by Robert Barclay. Description from the Expo’67 Guide book: “You’re on centre stage for the RCMP
Musical Ride… on centre ice for hockey… on the track at the
Stampede! CIRCLE-VISION 360° surrounds you with all the fun and
excitement of Canada’s most thrilling events and its scenic beauty. And
then, take your children to the Enchanted Forest…see exciting new
communication services for the future… all in the Telephone Pavilion!”[2]
Sponsors
The Telephone Association of Canada
Notes: The “B-25″ airplane was used to film the aerial shots.[3]
This is one of the rarest Circle-Vision movies, for except for a
brief appearance in January 1974 at Magic Kingdom during their “Salute
to Canada”, it has been unseen since 1967. The film was the inspiration
for the original “O Canada!” film that played at Epcot from 1982-2007.
Man and His World – after Expo 67 In 1970 this theater
became the USA Pavilion, presenting the film “America the Beautiful”,
with a post-show exhibit of Americana including a well-guarded Moon rock.
Notes – Following Expo, the movie played temporarily at the Canada pavilion at EPCOT Center.
Other
French cinematic pioneers toyed with the technology from 1884, leading to Cinéorama. Another system (developed in the 21st century) substantially similar is in use at the site of the Terracotta Army exhibit at Xian, China. The Badaling Great Wall near Beijing, China has a Circle-Vision theater featuring scenes from the Great Wall of China.
The Bell System presentsAmerica the Beautifulin Circarama
Perhaps you’re here because you saw this advertisement in the Los Angeles Times of June 14, 1960:
New!
The Bell System Presents
“America the Beautiful”
in CIRCARAMA
Circarama puts you in the middle of the action, completely surrounded by magnificent motion pictures in color.
Among the many fascinating places Circarama takes you in “America
theBeautiful” are New York Harbor; Times Square; a Vermont country
churchset against the splendor of the autumn foliage; Williamsburg,
Virginia—cradle of American culture; Pittsburgh steel mills; Detroit
automobile factories; Midwestern railroad freight yards; Oklahoma
cowboys rounding up cattle; wheat-harvesting combines in Montana; copper
mines in Utah; Monument Valley; Hoover Dam; The Grand Canyon; San
Francisco; The Golden Gate Bridge; and campus life at America’s great
University of California at Los Angeles.
Presented free of charge.
Yes, it’s free.
There’s no need to reach for your ticket book or to stop at a ticket booth.
You can thank The Bell System and your local host company, Pacific Telephone. This presentation puts you “in the middle of everything.”
Eleven movie screens form a circle above your head.
Eleven perfectly synchronized projectors show eleven 16mm films, surrounding you with a 360-degree travelogue.
Most other guests are staring at the front screens.
But they’re missing half the fun.
The whole idea is to look all around to see what’s going on, even if the
filmmakers seem to be directing your attention primarily to the front
of the theater.
If you’ve seen this movie too many times—after all, it’s a free
attraction—here’s how you can have an entirely new experience: Watch the
entire movie facing back screens. See where you’ve been instead of
where you’re going.
The
name Circarama is a play on Cinerama, the three-film, three-projector
process used to show some Hollywood features on wide, curving screens in
specially-equipped movie houses.
Does this mean 360-degree movie houses will be next?
A paragraph in a New York Times article (“Disney Presents Movies-In-Round,” June 28, 1955) suggests this might happen:
Although Circarama is not planned for theatre use at present, Mr. [Walt]
Disney, for one, does not rule out its potential adaptation to a highly
specialized form of dramatic motion picture presentation. It was less
than a decade ago that experienced Hollywood showmen failed to recognize
the commercial possibilities of Cinerama, when its late inventor, Fred
Waller, held demonstration showings in a barn in Oyster Bay, N. Y.
America the Beautiful in Circarama opened at Disneyland in June 1960.
But it wasn’t the first Circarama movie.
That honor went to A Tour of the West, presented by American Motors—builder of Hudson, Nash, and Rambler automobiles—and its appliance division, Kelvinator.
The 1987 book Disneyland: Inside Story by Randy Bright quoted an American Motors Corporation press release, dated June 27, 1955:
“This combination of photographic skills and entertainment talents
promises an unusual spectacle for visitors to Disneyland. We’re happy to
have a part to play in making Circarama possible. As it represents
added pleasure and value for the public, sponsorship of the Circarama is
another forward step in our program to make American Motors mean more
for Americans.”
— George Romney, President, American Motors Corporation
A Tour of the West
was an original 1955 attraction at Disneyland. (There’s no word on
whether Romney took his eight-year-old son to the opening of the
attraction.) It closed around the beginning of 1960 to make way for America the Beautiful.
Walt Disney’s involvement with the 1964-65 New York World’s Fair is well
known. Far fewer people know that six years earlier, a Disney
attraction was part of another Cold War era international expo, the 1958
Brussels (Belgium) World’s Fair.
A New York Times article (“U. S. To Be Candid At Brussels Fair,” March 5, 1958) gave a preview of the American pavilion before the fair opened:
Innovations in photographic and movie projection methods will permit a
360-degree view of “the face of America” on a room-circling screen. The
projection method, developed by Walt Disney, is known as “Circarama”. A
color film, titled “America: The Land and The People,” showing a trip
across the country, will be exhibited.
By the time the fair opened, the color film had a new name.
Walt Disney’s America the Beautiful was a highlight of the American pavilion.
Los Angeles Times
writer Jerry Hulse (“Miniature World Unfolds at the Fair,” April 22,
1958) wrote about the audience reaction to the Circarama presentation:
“And with the ending there is a loud applause… from persons of many
countries… yes, even a few Russian visitors.”
The next stop for Circarama was the American National Exhibition in Moscow, Russia in 1959.
The U.S. Government arranged for Walt Disney to redo the narration of America the Beautiful in Russian.
By the time America the Beautiful opened at Disneyland in 1960, it was the third version of the 360-degree movie, playing in its third country.
The eleven-screen America the Beautiful attraction at Disneyland closed permanently in September 1966.
America the Beautiful was replaced by… America the Beautiful!
Despite having the same name, the 1967 version of America the Beautiful was an entirely new movie.
This time, it was filmed in the new nine-screen Circle-Vision 360
process, and was shown in a much larger theater using nine 35mm movie
projectors.
The original Circarama was housed in only the left section of the north
Tomorrowland building, and that space was also used for exhibits.
When the New Tomorrowland opened in 1967, the left section became the
pre-show area where guests would wait. The new Circle-Vision 360 theater
took up the round central section. Today, both sections are used for Buzz Lightyear Astro Blasters.
Circarama was such an ingenious, original idea that Walt Disney had it patented.
Notice that the patent was filed on the first anniversary of Disneyland’s press opening and awarded the same month that America the Beautiful opened at Disneyland.
When you visit the Walt Disney Family Museum in San Francisco, be sure to look for the original Circarama camera.
Free
Online guide with cost to capture contents in digital 360 degree circle
like Circarama and to project it 18 ft Diameter 12 ft high Pagoda
Circarama-Walt’s new filming process…
By
| Published
Mar
27
2017
Walt Disney throughout his amazing career gave the
world some of the most innovative animation and filming techniques.
Although not to first to utilize sound in cartoons, he elevated the
process and perfected it. The multi-plane camera, the first full-color
three-strip Technicolor process after several years of two-color
Technicolor films for the Silly Symphony short, “Flowers and Trees and
story boarding are just a few of the advances he and his talented
workers gave the industry. But perhaps one of the best processes he
presented, and somewhat forgotten today, was something we take for
granted in our modern world… Circarama! This ground-breaking technique
of showing a film in 360 degrees is seen today in the China Pavilion,
The Reflections of China and in the Canadian Pavilion, O Canada. The
name has changed over the years, but the effect on the audiences is
still one of amazement. We see movies today in Digital and High
Definition, even our flat screen TV’s are in 3D and coming out in 4K
resolution. Disney’s extremely popular attraction Soarin’ utilizes the
Imax HD filming processes.
But, this technique was not invented by Walt, in fact it had its
beginnings back at the 1900 Paris Exposition fair. The technique was
called Cinéorama and was invented by Raoul Grimoin-Sanson. In this crude
first attempt are Circle-Vision as we know it today, it simulated a
ride in a hot air balloon over Paris. Raoul began experimenting with
movie cameras and projectors in 1895, and was in contact with other
early researchers such as Étienne-Jules Marey. He patented the Cinéorama
on 27 November 1897. But Cinéorama only lasted 3 days at the fair.
Because of the high heat from the projector’s arc lights, the police
shut down the exhibition because of fear of fire. It was never shown
again until later in the century when it was perfected.
But before Walt and Ub Iwerks came to patent the unique 360 degree
Circarama, the first multi-screen process successfully developed was
invented by one Fred Waller (1886–1954). It was the first of a number of
innovative processes pioneered during the 1950s, when the movie
industry was countering competition from television. The process flagged
in the laboratory for several years until Waller joined forces with
early sound technician Hazard “Buzz” Reeves who with narrator Lowell
Thomas, film producer Mike Todd and later movie producer Merian C.
Cooper, created a commercially feasible system. This process used
projected images simultaneously from three synchronized 35 mm projectors
onto a, deeply curved screen. He had earlier created an 11-projector
system called “Vitarama” for the 1939 New York World’s Fair. During the
Second World War, he also fabricated a 5-camera system called the Waller
Gunnery Trainer. This process they called Cinerama was demonstrated at
the Broadway Theatre on September 30th, 1952 was entitled
“This is Cinerama”; and was met with much enthusiasm. The New York Times
gave it front-page news. Notables attending included… New York Governor
Thomas E. Dewey; violinist Fritz Kreisler; James A. Farley;
Metropolitan Opera manager Rudolf Bing; NBC chairman David Sarnoff; CBS
chairman William S. Paley; Broadway composer Richard Rodgers; and
Hollywood mogul Louis B. Mayer.
So how did Walt decide on his new “Circarama”? One of Disney’s first
Imagineers and mechanical engineer Roger Broggie recalled in an
interview… “Walt, after seeing the new theater process of Cinerama at
the Hollywood Pantages theater, where three large screens were in
synchronization to present a motion picture like How the West Was Won or
It’s a Mad, Mad, Mad, Mad World, called special effects expert Eustace
Lycett to his office and wondered… Since three screens could be put
together, would it be possible to extend it so that there would be
screens surrounding the entire audience?”
Ub Iwerks recalls that…” One afternoon, while working on the Disney
live-action film Westward Ho, the Wagons, he paused in a hallway of the
Disney Studios in Burbank to talk a little with Walt Disney about some
of the challenges adapting some of the films to the Cinemascope process”
Allegedly, Walt asked Iwerks to explore the idea of developing a new
format for the presentation of movies that would involve a series of
screens that completely surrounded the audience a full 360 degrees.
Ub Iwerks, who was the man behind Mickey Mouse’ physical appearance,
also later on became a major player in technology used in color motion
pictures. (In 1960 he gleaned the prestigious Herbert T. Kalmus Gold
Medal, awarded by the Society of Motion Picture and Television Engineers
for his outstanding accomplishments i.e. the xerographic process for
animation, the color correction masking process, the double headed
optical printer and of course the 360 degree Circarama system). It
differed from the Cinerama process by utilizing nine cameras for nine
huge screens arranged in a circle. The cameras were usually mounted on
top of an automobile for scenes through cities and highways. The process
was so unique that Walt and Iwerks shared a patent on Circarama; they
filed for it on the one-year anniversary of Disneyland and was granted
four years later on June 28, 1960. It was first named Circarama, and
then re-named “Circle-Vision, in 1967 because of the similarity of both
previous names.
The first commercial subject matter for the new process was a film
called “Tour of the West”. It included eleven 16mm projectors, and it
ran for 12 minutes, and opened on July 17th, 1955. Of course,
the cost of the equipment and technology was great and Walt obtained a
sponsor… American Motors Corporation (AMC). This now defunct American
automobile company was created on January 14, 1954 by the merger of the
Nash-Kelvinator Corporation and the Hudson Motor Car Company. Although
it was Disney’s movie and attraction, the press, maps and even company
publications showed the attraction monikers as… “American Motors
presents Circarama,” “American Motors Exhibit,” or “American Motors
Circarama Exhibit,” George Romney the president of the company, stated
in an official June 27, 1955 press release… “This combination of
photographic skills and entertainment talents promises an unusual
spectacle for visitors to Disneyland. We’re happy to have a part to play
in making Circarama possible. As it represents added pleasure and value
for the public, sponsorship of the Circarama is another forward step in
our program to make American Motors mean more for Americans,”
The original show building was located in the left section of the
North Tomorrowland building. In 1967, New Tomorrowland opened and the
left section then became the pre-show area. Guests stood on an asphalt
circular area 40’ in diameter. Around the perimeter there were AMC’s
Kelvinator appliances and cars. The movie screens were eight feet off
the floor, each screen eight feet in height. And unlike today, there
were no rails to lean on. A center gondola with a camera for each screen
(11) was suspended above. The cameras were kept in synchronization with
slotted-rotor synchronous drive motors, and a special Selsyn motor
control unit was overlaid on the projector installation. In addition, if
a bulb burned out, an automatic bulb-changing mechanism on the
projector swung the burnt out bulb out of position and replaced it with a
new one; the picture would continue on again in less than two seconds.
The screens were separated by a 6” wide black strip to prevent the
“blind spots” inherent in the system, and they eliminated the jiggle
between adjacent screen sections, making it seem you were in a car and
looking out through the windows. At the start of the show a narrator
would explain the projection method and would introduce the line of
Kelvinator appliances for the sponsor… “In a few moments, you will see
the most unique motion picture presentation ever developed. You will be
completely surrounded by the picture that you see. We hope that you will
enjoy… Circarama.”
Even the way Disney filmed the movie was innovative. A special camera
platform was mounted atop an AMC Rambler. There were 11 16mm Kodak
cameras each with 200 feet in film magazines, arranged on the platform
in 360 degrees’ view. To keep the cameras in sync, the cameras were
driven by a chain on a single drive sprocket. A tachometer was utilized
for complete control of shooting speed from 8 to 24 frames per second.
The film was a travelogue from southern California and parts of the
Western United States, including Las Vegas.
The art director for the project was Peter Ellenshaw, English matte
designer and special effects creator (And a Disney Legend). In a 1997
interview with Disney Historian Jim Korkis, Peter gave this account
concerning the problems with the shoot… “It was a travelogue in the
round of Southern California and the West,” Ellenshaw remembered. “They
mounted 11cameras on a circular platform atop a station wagon. I was the
art director. My greatest problem is I would find this lovely
composition, just beautiful, but the cameras behind this vista would
show all this trash and junk. It was horrible. I had nothing to do with
the mechanical side of the process. That was all Iwerks. On Wilshire
Boulevard, we ran the cameras at half speed so when it was run at normal
speed it seemed like we were demons going at tremendous speeds and
somehow amazingly stopping just in the nick of time. That’s the scene
that most people remember. That film lasted until around 1959 and then
they replaced it.” During the “race” down Wilshire, a police siren was
added in post-production to give the impression of danger. In this
“condensed” film of 12 minutes, guests relished a “Circarama” view
commencing on Sunset Boulevard, Wilshire Boulevard, the LA Freeways,
Monument Valley Arizona, then on to Newport Harbor, and finishing at Las
Vegas and the Grand Canyon. The film and process received mostly
favorable reviews by press and peers, but there were still doubts about
its future as a storytelling medium.
For the Brussels World’s Fair in 1958, Walt filmed a new Circarama
masterpiece, “America the Beautiful”; showcasing our entire country to
the world. Walt Disney’s America the Beautiful was a highlight of the
American pavilion. The film replaced Tour of the West in June of 1960,
this time sponsored by Bell Telephone. Bell Telephone’s advertisement in
the Los Angeles Times of June 14, 1960 read… New! The Bell System
Presents “America the Beautiful” in CIRCARAMA. Circarama puts you in the
middle of the action, completely surrounded by magnificent motion
pictures in color. Among the many fascinating places Circarama takes you
in “America the Beautiful” are New York Harbor; Times Square; a Vermont
country church set against the splendor of the autumn foliage;
Williamsburg, Virginia—cradle of American culture; Pittsburgh steel
mills; Detroit automobile factories; Midwestern railroad freight yards;
Oklahoma cowboys rounding up cattle; wheat-harvesting combines in
Montana; copper mines in Utah; Monument Valley; Hoover Dam; The Grand
Canyon; San Francisco; The Golden Gate Bridge; and campus life at
America’s great University of California at Los Angeles. Presented free
of charge.
The eleven-screen America the Beautiful attraction at Disneyland
closed permanently in September 1966. It was replaced by the third film,
“America the Beautiful!” In 1967 a new 35mm film print expanded the
film, now using nine cameras, and the process was renamed “Circle-Vision
360” The film ran until January of 1984. Other films were shown in the
theater until 1996. America the Beautiful!” made its final bow July 1996
to September, 1997; when the theater was closed for good.
These films and the processes used are mostly forgotten today with
all the new CG and digital methods employed now, but again Walt Disney
showed why he was a giant in the industry…He would invent what he needed
to give guests the best, or prefect inferior processes to his high
standards, but the result is the same.
Oh
yes! Check out the Clam (brand) screen tent. I got the circular one
that is 11 ft. in dia. Put the hub on the ground - let it it fall
outward and begin to pull the sides out as you walk around. It has
pre-installed spring rods that you pull outward as you walk around it
and then go inside and push up the top. Less than 5 min. You buy the
side panels separately. I got 3- for low sun, wind or privacy. They
attach with velcro. There is one that is just 6 ft across. I think it’s
square. I use 1 ft. spikes for stakes with a big washer welded to the
top as the tent grommets are big and the ground in Utah is hard. The
supplied stakes are a little weak. See on youtube and website.
I
got the green one. I thought the brown with white top would be too
bright inside. The only neg. thing about it is that even though it is a
screen tent it gets hot inside midday if it’s 100*. But you are likely
not in it then anyway. Don’t let that deter you from this great tent. I
think it’s also the best overall camping tent with the available sides.
Check out what I have inside- the Corona Swing Hammock. The worlds best zero gravity lounger. At wayfair.com. (without canopy)
For Good Meditation tent visit https://thepartytents.com/
In thepartytents you can afford a tent at $99.99 for your purpose of
meditaion. 10X10 Party tent is the correct choice for 1 to 3 persons can
meditate at the same time.
The tents are available with life time warranty for free shipping!!
Tsetsen Dashtseren, MBA Accounting and Finance, The University of Liverpool
It may be a table or a shelf, but be sure to have it
at least above head level based on the usual use of the room.
2
Make a stand or shelf to support the objects. A
simple start is a wooden stand with three levels. This will be the main
surface of the shrine, so you may want to put some effort into this.[1]
3
Place the objects onto the shrine. First you will
need an image of the Buddha. You can have as many as you like. This will
go on the topmost level of the shrine. It is considered ‘bad etiquette’
to place the Buddha (or Buddhas) lower than any other image in the same
room.[2]
In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo Shinshū (Pure Land) tradition of Buddhism and in Nichiren
Buddhism. Some buddhist schools recommend certain standardized
arrangements of images for their lay members, in Japan often as
triptychs with the main Buddha surrounded by either bodhisattvas, dharma
guardians or lineage masters. This is not necessary, even after
Japanese standards, and Chinese-Taiwanese Buddhism is usually less
standardized when it comes to home shrines.
4
If a suitable Buddha image simply cannot be obtained, a picture of Buddha’s relics, a stūpa , a Buddhist holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.
5
On the next level, you may place an image of a Buddhist teacher like the Dalai Lama or a small statue of the Chinese Bùdài (the Laughing Buddha, considered to be a manifestation of Buddha Maitreya.)
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
6
Place offerings on the lowest level or, if you wish, a Buddhist scripture or a bowl of water. Some find a bell or singing bowl on a cushion useful.[3]
7
Traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure heart.[4]
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
8
Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.
9
It is traditional to change the offering water every morning, however, the old water should never go to waste.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
10
If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.
Community Q&A
Question
Which would best time in the Morning Offering water before Sunshine?
Community Answer
The exact time (i.e., 4am or
6:30am) are not what’s important. One should wake up early enough to
have time to think about the purpose of one’s life. When you wake up
try to think that I have been in meditation and that your Lama (or the
Dalai Lama or Amitabha, Tara or any Bodhidattva) is seated on a lotus on
the crown of your head. Think that today I will pray to help all
sentient beings even if it is just by being kind, compassionate and
generous to those with whom I come in contact. Then rise and go to your
shrine. You could light a stick of incense and think; To the Buddha,
Dharma and Sangha, I make this offering. Then continue by offering your
seven (or 1 or 2 . . .) water bowls, etc
Can I use a picture of Buddha instead of a statue for the top of my shrine?
Community Answer
Yes, that is absolutely fine. If
you’d like, you could write “BUDDHA” on a piece of crumpled-up loose
leaf paper; you’d still be fine. It really does not matter what the
shrine looks like, but rather what it is about for you.
For how long should a food offering be left
on the shrine at home? How should the food offering be discarded? Can
anyone eat a food offering?
Community Answer
Leave it for a few hours. Do not
let it go bad! Food can be offered to guests, animals, the hungry or
just offered to Buddhahood and eaten. It is sinful to discard food.
Anyone can eat the food. Before a meal you offer the food to the Buddha,
then you eat it. The principle is the same for altars and everything
else.
Yes. Flowers symbolize the causes,
while fruits symbolize the effects. They play a part in reminding
practitioners of the truth of cause and effect, which most refer to as
Karma.
Yellow, white, orange, red, and blue are recommended colours of decoration.
Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
What matters is sincerity, not the shrine itself. It would be
better if you didn’t have a shrine and were very sincere in cultivating
virtue than if you had a shrine and wasted time going through the
formalities of making it look pretty.
Some Buddhists is to have cushions near their shrine to sit on
while meditating. Decorated Indian cushion covers are favoured
considerably. Some prefer a meditation stool or a tightly stuffed zafu.
The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
You should set aside a symbolic day once a month or so to clean
the shrine of dust, and perhaps once a year to clean it thoroughly. In
East Asia the days before new moon is a widespread shrine cleaning time.
If you are unable to create levels, make sure any statues of
Buddha are not directly on the floor because this can be thought
disrespectful.[5]
Warnings
If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
Avoid cheap, low-quality incense. It is generally manufactured
in Asia where safety standards are comparatively low and can contain
unsafe chemicals.
Things You’ll Need
A Buddha or Bodhisattva image or statue.
A water bowl
Flowers/incense/fruit/electric candles.
A photograph or image of your own Buddhist teacher, if you have one.
This is what has happened when there is no money in the hands of the
people because of the permanent curfew where the petty shops, small
eateries, no work for daily wagers etc., etc.,
Message from top cop of Bangalore which every one should read.
CAUTION
All of us whether in Cities or Towns, have to be aware of the situation.
From May 3rd if the
permanent curfew is lifted partially fully, we cannot put much pressure
on our police department which had worked hard day in and day out all
these days.
The police force would be very tired and they also need to spend time with their families.
We need to be responsible citizens in following traffic rules and be proactive in protecting ourselves and our belongings.
As many out there, did not have much earnings all these days so there might be a sudden spurt in incidents due to jobloss / effect on business.
1. People have to be very
careful this includes people at home, children, school and college
going boys/girls, working women/men.
2. Do not wear costly watches.
3. Do not wear costly chains, bangles, ear rings be careful with your hand bags.
4. Men refrain wearing high end watches, costly bracelets and chains.
5. Do not use much of your mobile phones in the public. Try to minimise mobile use in public.
6. Do not entertain giving lift ride to any strangers.
7. Do not carry more than necessary money.
8. Keep your credit and debit cards safe while you are on the move.
9. Keep calling home every now and then to check upon your elders, wife and children’s welfare.
10. Instruct elders and people at home while attending a door bell keep
a safe distance from the main door, if possible keep the grill gates
locked not to go close to the grill to receive any parcels or letters.
11. Instruct children to return home early as much as possible.
12. Don’t take any secluded or short cuts roads to reach home, try and use maximum Main roads.
13. Youngsters when you are out keep an eye on your surroundings.
14. Always have an emergency number at hand.
15. Keep a safe distance from people.
16. Public mostly will be wearing mask.
17. Those who use cab services please share your trip details with you parents, siblings, relatives, friends or guardians.
18. Try and use Govt public transport system.
19. Avoid crowded buses.
20. While going for your
daily walk try and go around 6.00 AM, in the evening maximum finish by
8.00 PM use Main roads avoid empty streets.
21. Do not spend much time in malls, beach and parks.
22. If Children have to attend tuition classes let elders drop and pick up.
23. Do not leave any valuables in your vehicles.
This has to be followed at least for 3 months or till overall situation improves.
Share to all you CARE…
Request all authorities to issue a notification in the best interest of people of our Country.
Murderers of democratic
institutions and masters of diluting institutions (Modi), Bevakoof
Jhoothe Psychopaths (BJP) BS Yediyurappa who gobbled the Master Key by
tampering the fraud EVMs/VVPATs and won elections for remotely
controlling intolerant, violent, ever shooting,
mob lynching, number one terrorists of the world foreigners thrown out
from Bene israel, Tibet, Africa, etc., chitpvan brahmins of RSS
(Rowdy/Rakshasa Swayam Sevaks), Bhaskar Rao IPS Police Commissioner’s
Office - Bangalore BBMP Commissioner BBMP Mayor BBMP-Ward-Committee With
typically shoddy execution, Modi’s national curfew could starve Indians
to death — and not even save them from the coronavirus.But to loot
lakhs of crores Rupees of the country with their newly found DONT CARE ”
MODI CARES” TRUST in line with the chitpavan brahmin’s collecting
Manuvadhi GURU DHAKSHANA wich are not revealed even through RTI.
Murderer of democratic
institutions (Modi)’s poorly planned 45 days curfew didn’t save us from
COVID-19, but killed economy after gobbling the Master Key by tampering
the fraud EVMs/VVPATs and won elections on behalf of Rowdy rakshasa
Swayam Sevaks (RSS) foreigners from Bene Israel.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is important to note
that countries that have so far done a relatively good job of containing
the COVID-19 pandemic have refrained from imposing a complete,
nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete lockdown, not
the whole country.
Modi has put 1.3 billion
people under a curfew. Since the authorities are using the word ‘curfew’
in the context of issuing passes, it is fair to call it a national
curfew.
Modi does not have the
capacity to think through the details of planning and execution. This is
turning out to be another demonetisation, with the typical Modi problem
of mistaking theatrics for achievement.
If we survive the
pandemic, we won’t survive the impending economic collapse. The economy
isn’t on Modi’s radar either. He won a national election despite
disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy?
Demonetisation and GST
resulted in killing demand, and this poorly planned national curfew will
kill supply chains. We’ll be left with the great Indian discovery, the
zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you see.
The home ministry issued a
list of exemptions but try explaining them to the cops on the street.
The police is doing what it loves to do the most: beating up Indians
with lathis. Meanwhile, lakhs of trucks are stranded on state borders.
Supply chains for the most essential items have been disrupted,
including medicines, milk, groceries, food and newspaper deliveries.
Nobody in the prime
minister’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this rate, more might
die of hunger than of COVID-19. Modi’s poor administrative skills, zero
attention span for details, spell disaster for this crisis. In a few
weeks, we might find ourselves overwhelmed with an epidemic in defiance
of official numbers, while the economy might start looking like the
1980s.
While it’s not known who
got what from whom, whether the virus was even spread simply having a
cold at that time, the case has shaken the community even if it didn’t
“qualify” for a test after showing runny nose which was listed as a
symptom of COVID-19 and advises anyone feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It
seems that the disease is being attacked wrongly worldwide. Thanks to
autopsies performed by the Italians … it has been shown that it is not
pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Important and new about Coranovirus:
Around the world, COVID-19 is being attacked wrongly due to a serious pathophysiological diagnosis error.
The impressive case of a Mexican family in the United States who claimed they were cured with a home remedy was documented:- Three 500 mg Aspirins dissolved in lemon juice boiled with honey and taken hot.
The next day they woke up as if nothing had happened to them!Well, the
scientific information that follows proves they are right!
This information was released by a medical researcher from Italy:
Thanks to 50 autopsies performed on patients who died of COVID-19,
Italian pathologists have discovered that IT IS NOT PNEUMONIA, strictly
speaking, because the virus does not only kill pneumocytes of this
type, but uses an inflammatory storm to create an endothelial vascular thrombosis.
As in disseminated
intravascular coagulation, the lung is the most affected because it is
the most inflamed, but there is also a heart attack, stroke and many
other thromboembolic diseases.
In fact, the protocols left antiviral therapies useless and focused on anti-inflammatory and anti-clotting therapies.
These therapies should be done immediately, even at home, in which the treatment of patients responds very well.
The later performed less effective. In resuscitation, they are almost
useless. If the Chinese had denounced it, they would have invested in
home therapy, not intensive care!
So, the way to fight it is with antibiotics, anti-inflammatories and anticoagulants.
An Italian pathologist
reports that the hospital in Bergamo did a total of 50 autopsies and one
in Milan, 20, that is, the Italian series is the highest in the world,
the Chinese did only 3, which seems to fully confirm the information.
Previously, in a nutshell, the disease is determined by a disseminated
intravascular coagulation triggered by the virus; therefore, it is not
pneumonia but pulmonary thrombosis, a major diagnostic error.
We doubled the number of resuscitation places in the ICU, with unnecessary exorbitant costs.
In retrospect, we have to
rethink those chest X-rays that were discussed a month ago and were
given as interstitial pneumonia; in fact, it may be entirely consistent
with disseminated intravascular coagulation.
Treatment in ICUs is useless if thromboembolism is not resolved first.
If we ventilate a lung where blood does not circulate, it is useless, in
fact, nine (9) patients out of ten (10) die.
Because the problem is cardiovascular, not respiratory.
It is venous microthrombosis, not pneumonia, that determines mortality.
Why thrombi are formed ?
Because inflammation, according to the literature, induces thrombosis
through a complex but well-known pathophysiological mechanism.
Unfortunately what the
scientific literature said, especially Chinese, until mid-March was that
anti-inflammatory drugs should not be used.
Now, the therapy being
used in Italy is with anti-inflammatories and antibiotics, as in
influenza, and the number of hospitalized patients has been reduced.
Many deaths, even in their 40s, had a history of fever for 10 to 15
days, which were not treated properly.Many deaths, even in their 40s,
had a history of fever for 10 to 15 days, which were not treated
properly.
The inflammation did a
great deal of tissue damage and created ground for thrombus formation,
because the main problem is not the virus, but the immune hyperreaction
that destroys the cell where the virus is installed. In fact, patients
with rheumatoid arthritis have never needed to be admitted to the ICU
because they are on corticosteroid therapy, which is a great
anti-inflammatory.
This is the main reason why hospitalizations in Italy are decreasing
and becoming a treatable disease at home. By treating her well at home,
not only is hospitalization avoided, but also the risk of thrombosis.
It was not easy to understand, because the signs of microembolism disappeared!
With this important
discovery, it is possible to return to normal life and open closed deals
due to the quarantine, not immediately, but it is time to publish this
data, so that the health authorities of each country make their respective analysis of this information and prevent further deaths. useless! The vaccine may come later.
With a request for partnership with all your esteemed organisations for
Discovery of Awakened One with Awareness Universe (DAOAU) for the
welfare, happiness and peace for all societies.
Inspirational quotes to get us through the coronavirus shutdown
Keep calm and carry on.” “The only thing we have to fear is fear
itself.” “Don’t worry, be happy and reach across barriers of class and
era”.
“A life lived in fear is a life half lived,”
“Aren’t you worried?” “Would that help?”
“Worry is like a rocking chair: It gives you something to do but never gets you anywhere,”
“Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.”
“Don’t worry, be happy”
“Don’t worry ’bout a thing, cause every little thing’s gonna be alright.”
“Things could always be better, but things could always be worse,”
“Nothing’s okay. So it’s okay.””I like to think of life as an
adventure, like a roller coaster. It helps with the ups and downs.”
“Often when you think you’re at the end of something, you’re at the beginning of something else.”
“Better to be busy than to be busy worrying,”
“Life isn’t about waiting for the storm to pass. It’s about learning
how to dance in the rain.” Or as Sting sings, “When the world is running
down, you make the best of what’s still around.”
“You can’t always get what you want. But if you try sometime, you’ll find, you get what you need,”
“The simple bare necessities. Forget about your worries and your strife … The bare necessities of life will come to you,”
“Let everyone sweep in front of his own door, and the whole world will be clean.”
“That which does not kill us, makes us stronger,”
“Life will give you whatever experience is most helpful for the evolution of your consciousness.”
“I shall pass this way but once; any good that I can do or any kindness I can show to any human being; let me do it now,”
“If you’re going through hell, keep going,”
“You just gotta keep livin’ man, L-I-V-I-N,”
“This here bearing went out. We didn’t know it was goin’, so we didn’
worry none. Now she’s out an’ we’ll fix her. An’ by Christ that goes for
the rest of it.”
The sun will rise “This too shall pass,”
“Praise and blame, gain and loss, pleasure and sorrow come and go like the wind.”
“dawn comes after the darkness,”
“I know what I have to do now, I’ve got to keep breathing because
tomorrow the sun will rise. Who knows what the tide could bring?”
“Everything will be okay in the end. If it’s not okay, it’s not the end.”
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island 25. Cocos (Keeling) Islands
26. Heard Island
27. McDonald Islands
28. Niue 29. Norfolk Island 30. Pitcairn 31. Solomon Islands 32. Tokelau 33. United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
The number of deaths in the world in the last 3 months of 2020
3,14,687 : Corona virus
3,69,602 : Common cold
3,40,584 : Malaria
3,53,696 : suicide
3,93,479 : road accidents
2,40,950 : HIV
5,58,471 : alcohol
8,16,498 : smoking
11,67,714: Cancer
Then COVID-19 is not dangerous
The
purpose of the PRESSTITUTE media campaign is to settle the trade war,
to reduce financial markets to prepare the stage of financial markets
for mergers and acquisitions or to sell Treasury bonds to cover the
fiscal deficit in them Or to Panic created by Pharma companies to sell
their products like sanitizer, masks, medicine etc.
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members
PRESSTITUTE Media persons who were not affected by COVID-19 not wearing
face masks but still alive and who are more deadliest than COVID-19
Do not
Panic & don’t kill yourself with unecessary fear. This posting is
to balance your news feed from posts that caused fear and panic.
33,38,724
People are sick with COVID-19 Coronavirus at the moment, of which
32,00,000 are abroad. This means that if you are not in or haven’t
recently visited any foreign country, this should eliminate 95% of your
concern.
If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:
81% of the Cases are MILD
14% of the Cases are MODERATE
Only 5% of the Cases are CRITICAL
Which means that even if you do get the virus, you are most likely to recover from it.
Some
have said, “but this is worse than SARS and SWINEFLU!” SARS had a
fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality rate
of 2%
Moreover, looking at the ages of those who are dying of
this virus, the death rate for the people UNDER 55 years of age is only
0.4%
This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)
Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world. On the same day:
26,283 people died of Cancer
24,641 people died of Heart Disease
4,300 people died of Diabetes
Suicide took 28 times more lives than the virus did.
Mosquitoes
kill 2,740 people every day, HUMANS kill 1,300 fellow humans every day,
and Snakes kill 137 people every day. (Sharks kill 2 people a year)
SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE IN FEAR.
Join to Spread Hope instead of Fear.
The Biggest Virus is not Corona Virus but Fear!
”Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth”
SHARE TO STOP PANIC
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
Words of the Matteyya Awakened One with Awareness
Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
Free Online Leadership Training from http://sarvajan.ambedkar.org
for Discovery of Awakened One with Awareness Universe for Happiness,
welfare and Peace for all Sentient and Non-Sentient beings and for them
to attain Eternal Bliss as Final Goal!Make your peace with that and all
will be well.”
1. “The whole secret of existence is to have no fear.”
2. “Be kind to all creatures; this is the true religion.”
3. Affirmation without discipline is the beginning of delusion(Stupidity)-JC
4.
In the end, only three things matter: How much you loved, how gently
you lived, and how gracefully you let go of things not meant for you.”
5.“The less you respond to negative people, the more peaceful your life will become.”
6. “Health is the greatest gift, contentment is the greatest wealth, A
trusted friend is the best relative, liberated mind is the greatest
bliss.”
7.“The thought manifests as
the word: the word manifests as the deed: the deed develops into
character. So watch the thought and its ways with care, and let it
spring from love born out of concern for all beings.”
8.“Do not learn how to react learn how to respond.”
9. “If your compassion does not include yourself, It is incomplete.”
10. “Everything that has a begining has an ending.
11. “ Your work is to discover your world and then with all your thoughts give yourself to it.”
12.“The whole secret of existence is
to have no fear.”Your worst enemy cannot harm you as much as your own
unguarded thoughts.”
13. If anything is worth doing, do it with all your good thoughts.
14. “The root of suffering is attachment.”
15. “Holding onto anger is like drinking poison and expecting the other person to die.”
16. “All that we are is the result of what we have thought.”
17. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
18 “What you think you become, what you feel, you attract. what you imagine, you create.”
19. “Nothing can harm you as much as your own thoughts unguarded.”
20. “Relax nothing is in control.”-
21. Awakened One with Awareness was asked,”what have you gained from concentration?”
He replied “NOTHING”! However let me tell you what i have lost: anger,
anxiety, depression, insecurity, fear of old age and death.”
22. “The trouble is you think you have time.”
23. “Believe nothing, no matter where you read it or who has said it,
not even if i have said it. Unless it agrees with your own reason and
your own common sense.”
24. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
25. “On the long journey of human life… Faith is the best of companions.”
26. “To understand everything is to forgive everything.”
27. “Holding onto anger is like drinking poison and expecting the other person to die.”
28. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the past.”
29. “There is no path to happiness: Happiness is the path.”
30. “No matter how hard the past, you can always begin again.”
31. “If you want to fly, give upeverything that weighs you down.”
32. “you only lose what you cling to.”
34. “when we meet real tragedy in life, we can react in two ways-
Either by losing hope and falling into self-destructive habits or by
using the challenge to find our inner strength.”
35. “Don’t rush anything. When the time is right, it’ll happen..”
36. “Those who are free of resentful thoughts surely find peace.”
37. “It is during our darkest moments that we must focus to see the light”
38. “Be patient everything comes to you in the right moment.”
39. “Each morning we are born again. What we do today is what matters most.”
40. “A man who conquers himself is greater than one who conquers a thousand men in a battle.”
41. “All human unhappiness comes from not facing reality squarely, exactly as it is.”
42. “It is better to be hated for what you are than to be loved for what you are not.”
43. “He who does not understand your silence will probably not understand your words.”
44. “Happiness does not depend on what you haveor who you are it solely relies on what you think.”
45. “whatever befalls you, walk on untouched, unattached.”
46. Leadership and learning are indispensable to each other.
47. The most powerful leadership tool you have is your own personal example.
48. A leader is one who knows the way, goes the way, and shows the way.
49. Let your actions inspire others to dream more, learn more, do more, and…
50. The greatest leader is not necessarily the one who does the greatest things. He…
51. Let me define a leader. He must have the vision and passion and not be afraid…
52. The more secretive or unjust an organization is, the more leaks induce fear…
53. Efforts and courage are not enough without purpose and direction.
54. Don’t find fault, find a remedy.
55. The key to successful leadership today is influence, not authority.
56. People ask the difference between a leader and a boss. The leader leads, and…
57. With great power comes great responsibility.
58. If your actions inspire others to dream more, learn more, do more and…
59. I suppose leadership at one time meant muscles, but today it means getting…
60. The more you inspire, the more people will inspire you.
61. A true leader is one who is humble enough to admit their mistakes.
62. Leaders are the ones who keep faith with the past, keep step with the present…
63. He who cannot be a good follower cannot be a good leader.
64. The task of leadership is not to put greatness into people, but to elicit it, for…
65. A real leader uses every issue, no matter how serious and sensitive, to ensure…
66. One of the most important leadership lessons is realizing you’re not the most…
67. It is better to lead from behind and put other in front, especially when you…
68. A leader takes people where they want to go. A great leader take people where…
69. Leaders aren’t born, they are made. And they are made just like anything else…
70. Leadership is the capacity to translate vision into reality.
71. A genuine leader is not a searcher for consensus but a molder of consensus.
72. Leaders are the creators of their lives. Followers let life happen to them.
73. Leaders are visionaries with a poorly developed sense of fear and no concept…
74. Leadership is based on a spiritual quality; the power to inspire, the power…
75. No man will make a great leader who wants to do it all himself or get all the…
76. A leader is best when people barely know he exists, when his work is done, his…
77. If you are working on something exciting that you really care about, you don’t…
78. A leader is one who sees more than others see, who sees farther than others…
79. Leadership is the challenge to be something more than average.
80. As a leader, I am tough on myself and I raise the standard for…
81. Good leadership starts with good communication.
82. Management is doing things right; leadership is doing the right things.
83. A good leader is a person who takes a little more than his share of the blame…
84. No man will make a great leader who wants to do it all himself or get all the…
85. Management is about arranging and telling. Leadership is about nurturing…
86. No man is good enough to govern another man without that other’s consent.
87. Always bear in mind that your own resolution to succeed is more important…
88. Leadership: The art of getting someone else to do something you want done…
89. The challenge of leadership is to be strong, but not rude; be kind, but not weak;
90. Remember the difference between a boss and a leader; a boss says “Go!”…
91. A leader is someone who demonstrates what’s possible.
92. A leader is a dealer in hope
93. The courage of leadership is giving others the chance to succeed even though…
94. A great leader’s courage to fulfill his vision comes from passion, not position.
95. Courage is the main quality of leadership, in my opinion, no matter where it…witty-leadership-quots
And lastly,
96. I have a different vision of leadership. A leadership is someone who brings…
Leadership and leadership quotes can help us know how to lead in many
different ways. Whether in business, law enforcement, or any group,
there needs to be a leader. We usually look up to someone who can guide
us and show us how things are done. What we don’t know is that we can
also be that person that we want to look upon to. We just need to
discover how to improve ourselves and be that person. Sometimes, what we
need are some encouragements from other people who have been there or
have been good leaders also.
By reading these famous
inspirational leadership quotes, we can learn how to be good leaders. It
can help us know what are the do’s and don’t and what should be the
qualities to be a good leader. In here, we have collected some of the
best leadership quotes you can find on the internet. These leadership
quotes came from people who were once great leaders themselves.
1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.
A doctor wearing a face mask looks at a CT image of a lung of a patient at a hospital in Wuhan, China.
AFP via Getty Images
Updated on March 17 at 6:43 p.m. ET:
Thousands
of people have now died from COVID-19 — the name for the disease caused
by the coronavirus first identified in Wuhan, China.
According to the World Health Organization, the disease is relatively mild in about 80% of cases.
What does mild mean?
And how does this disease turn fatal?
The first symptoms of COVID-19 are pretty common with respiratory illnesses — fever, a dry cough and shortness of breath, says Dr. Carlos del Rio,
a professor of medicine and global health at Emory University who has
consulted with colleagues treating coronavirus patients in China and
Germany. “Some people also get a headache, sore throat,” he says.
Fatigue has also been reported — and less commonly, diarrhea. It may
feel as if you have a cold. Or you may feel that flu-like feeling of
being hit by a train.
Doctors say these patients with milder symptoms should check in
with their physician to make sure their symptoms don’t progress to
something more serious, but they don’t require major medical
intervention.
But the new coronavirus attacks the lungs, and in
about 20% of patients, infections can get more serious. As the virus
enters lung cells, it starts to replicate, destroying the cells,
explains Dr. Yoko Furuya, an infectious disease specialist at Columbia University Irving Medical Center.
“Because
our body senses all of those viruses as basically foreign invaders,
that triggers our immune system to sweep in and try to contain and
control the virus and stop it from making more and more copies of
itself,” she says.
But Furuya says that this immune system response to this
invader can also destroy lung tissue and cause inflammation. The end
result can be pneumonia. That means the air sacs in the lungs become
inflamed and filled with fluid, making it harder to breathe.
Del Rio says that these symptoms can also make it harder for the
lungs to get oxygen to your blood, potentially triggering a cascade of
problems. “The lack of oxygen leads to more inflammation, more problems
in the body. Organs need oxygen to function, right? So when you don’t
have oxygen there, then your liver dies and your kidney dies,” he says.
Lack of oxygen can also lead to septic shock.
The most severe
cases — about 6% of patients — end up in intensive care with multi-organ
failure, respiratory failure and septic shock, according to a February report from the WHO.
And many hospitalized patients require supplemental oxygen. In extreme
cases, they need mechanical ventilation — including the use of a
sophisticated technology known as ECMO
(extracorporeal membrane oxygenation), which basically acts as the
patient’s lungs, adding oxygen to their blood and removing carbon
dioxide. The technology “allows us to save more severe patients,” Dr.
Sylvie Briand, director of the WHO’s pandemic and epidemic diseases
department, said at a press conference In February.
Many of the
more serious cases have been in people who are middle-aged and elderly —
Furuya notes that our immune system gets weaker as we age. She says for
long-term smokers, it could be even worse because their airways and
lungs are more vulnerable. People with other underlying medical
conditions, such as heart disease, diabetes or chronic lung disease,
have also proved most vulnerable. Furuya says those kinds of conditions
can make it harder for the body to recover from infections.
“Of course, you have outliers — people who are young and otherwise previously healthy who are dying,” Dr. Anthony Fauci, director of the National Institute of Allergy and Infectious Diseases, told NPR’s 1A
show. “But if you look at the vast majority of the people who have
serious disease and who will ultimately die, they are in that group that
are either elderly and/or have underlying conditions.”
Estimates
for the case fatality rate for COVID-19 vary depending on the country.
But data from both China and Lombardy, Italy, show the fatality rate
starts rising for people in their 60s. In Lombardy, for instance, the
case fatality rate for those in their 60s is nearly 3 percent. It’s
nearly 10 percent for people in their 70s and more than 16 percent for
those in their 80s.
Del Rio notes that it’s not just COVID-19 that can bring on
multi-organ failure. Just last month, he saw the same thing in a
previously healthy flu patient in the U.S. who had not gotten a flu
shot.
“He went in to a doctor. They said, ‘You have the flu —
don’t worry.’ He went home. Two days later, he was in the ER. Five days
later, he was very sick and in the ICU” with organ failure, del Rio
says. While it’s possible for patients who reach this stage to survive,
recovery can take many weeks or months.
In fact, many
infectious disease experts have been making comparisons between this new
coronavirus and the flu and common cold, because it appears to be
highly transmissible.
“What this is acting like — it’s
spreading much more rapidly than SARS [severe acute respiratory
syndrome], the other coronavirus, but the fatality rate is much less,”
Fauci told 1A. “It’s acting much more like a really bad influenza.”
What
experts fear is that, like the flu, COVID-19 will keep coming back year
after year. But unlike the flu, there is no vaccine yet for the
coronavirus disease.
Dhammacakkappavattana Sutta
1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
This is what has happened when there is no money in the hands of the
people because of the permanent curfew where the petty shops, small
eateries, no work for daily wagers etc., etc.,
This is what has happened when there is no money in the hands of the
people because of the permanent curfew where the petty shops, small
eateries, no work for daily wagers etc., etc.,
Message from top cop of Bangalore which every one should read.
CAUTION
All of us whether in Cities or Towns, have to be aware of the situation.
From May 3rd if the
permanent curfew is lifted partially fully, we cannot put much pressure
on our police department which had worked hard day in and day out all
these days.
The police force would be very tired and they also need to spend time with their families.
We need to be responsible citizens in following traffic rules and be proactive in protecting ourselves and our belongings.
As many out there, did not have much earnings all these days so there might be a sudden spurt in incidents due to jobloss / effect on business.
1. People have to be very
careful this includes people at home, children, school and college
going boys/girls, working women/men.
2. Do not wear costly watches.
3. Do not wear costly chains, bangles, ear rings be careful with your hand bags.
4. Men refrain wearing high end watches, costly bracelets and chains.
5. Do not use much of your mobile phones in the public. Try to minimise mobile use in public.
6. Do not entertain giving lift ride to any strangers.
7. Do not carry more than necessary money.
8. Keep your credit and debit cards safe while you are on the move.
9. Keep calling home every now and then to check upon your elders, wife and children’s welfare.
10. Instruct elders and people at home while attending a door bell keep
a safe distance from the main door, if possible keep the grill gates
locked not to go close to the grill to receive any parcels or letters.
11. Instruct children to return home early as much as possible.
12. Don’t take any secluded or short cuts roads to reach home, try and use maximum Main roads.
13. Youngsters when you are out keep an eye on your surroundings.
14. Always have an emergency number at hand.
15. Keep a safe distance from people.
16. Public mostly will be wearing mask.
17. Those who use cab services please share your trip details with you parents, siblings, relatives, friends or guardians.
18. Try and use Govt public transport system.
19. Avoid crowded buses.
20. While going for your
daily walk try and go around 6.00 AM, in the evening maximum finish by
8.00 PM use Main roads avoid empty streets.
21. Do not spend much time in malls, beach and parks.
22. If Children have to attend tuition classes let elders drop and pick up.
23. Do not leave any valuables in your vehicles.
This has to be followed at least for 3 months or till overall situation improves.
Share to all you CARE…
Request all authorities to issue a notification in the best interest of people of our Country.
Murderers of democratic
institutions and masters of diluting institutions (Modi), Bevakoof
Jhoothe Psychopaths (BJP) BS Yediyurappa who gobbled the Master Key by
tampering the fraud EVMs/VVPATs and won elections for remotely controlling intolerant, violent, ever shooting,
mob lynching, number one terrorists of the world foreigners thrown out
from Bene israel, Tibet, Africa, etc., chitpvan brahmins of RSS (Rowdy/Rakshasa Swayam Sevaks), Bhaskar Rao IPS Police Commissioner’s
Office - Bangalore BBMP Commissioner BBMP Mayor BBMP-Ward-Committee With
typically shoddy execution, Modi’s national curfew could starve Indians
to death — and not even save them from the coronavirus.But to loot lakhs of crores Rupees of the country with their newly found DONT CARE ” MODI CARES” TRUST in line with the chitpavan brahmin’s collecting Manuvadhi GURU DHAKSHANA wich are not revealed even through RTI.
Murderer of democratic
institutions (Modi)’s poorly planned 45 days curfew didn’t save us from
COVID-19, but killed economy after gobbling the Master Key by tampering
the fraud EVMs/VVPATs and won elections on behalf of Rowdy rakshasa
Swayam Sevaks (RSS) foreigners from Bene Israel.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is important to note
that countries that have so far done a relatively good job of containing
the COVID-19 pandemic have refrained from imposing a complete,
nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete lockdown, not
the whole country.
Modi has put 1.3 billion
people under a curfew. Since the authorities are using the word ‘curfew’
in the context of issuing passes, it is fair to call it a national
curfew.
Modi does not have the
capacity to think through the details of planning and execution. This is
turning out to be another demonetisation, with the typical Modi problem
of mistaking theatrics for achievement.
If we survive the
pandemic, we won’t survive the impending economic collapse. The economy
isn’t on Modi’s radar either. He won a national election despite
disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy?
Demonetisation and GST
resulted in killing demand, and this poorly planned national curfew will
kill supply chains. We’ll be left with the great Indian discovery, the
zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you see.
The home ministry issued a
list of exemptions but try explaining them to the cops on the street.
The police is doing what it loves to do the most: beating up Indians
with lathis. Meanwhile, lakhs of trucks are stranded on state borders.
Supply chains for the most essential items have been disrupted,
including medicines, milk, groceries, food and newspaper deliveries.
Nobody in the prime
minister’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this rate, more might
die of hunger than of COVID-19. Modi’s poor administrative skills, zero
attention span for details, spell disaster for this crisis. In a few
weeks, we might find ourselves overwhelmed with an epidemic in defiance
of official numbers, while the economy might start looking like the
1980s.
While it’s not known who
got what from whom, whether the virus was even spread simply having a
cold at that time, the case has shaken the community even if it didn’t
“qualify” for a test after showing runny nose which was listed as a
symptom of COVID-19 and advises anyone feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It
seems that the disease is being attacked wrongly worldwide. Thanks to
autopsies performed by the Italians … it has been shown that it is not
pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Important and new about Coranovirus:
Around the world, COVID-19 is being attacked wrongly due to a serious pathophysiological diagnosis error.
The impressive case of a Mexican family in the United States who claimed they were cured with a home remedy was documented:- Three 500 mg Aspirins dissolved in lemon juice boiled with honey and taken hot.
The next day they woke up as if nothing had happened to them!Well, the
scientific information that follows proves they are right!
This information was released by a medical researcher from Italy:
Thanks to 50 autopsies performed on patients who died of COVID-19,
Italian pathologists have discovered that IT IS NOT PNEUMONIA, strictly
speaking, because the virus does not only kill pneumocytes of this
type, but uses an inflammatory storm to create an endothelial vascular thrombosis.
As in disseminated
intravascular coagulation, the lung is the most affected because it is
the most inflamed, but there is also a heart attack, stroke and many
other thromboembolic diseases.
In fact, the protocols left antiviral therapies useless and focused on anti-inflammatory and anti-clotting therapies.
These therapies should be done immediately, even at home, in which the treatment of patients responds very well.
The later performed less effective. In resuscitation, they are almost
useless. If the Chinese had denounced it, they would have invested in
home therapy, not intensive care!
So, the way to fight it is with antibiotics, anti-inflammatories and anticoagulants.
An Italian pathologist
reports that the hospital in Bergamo did a total of 50 autopsies and one
in Milan, 20, that is, the Italian series is the highest in the world,
the Chinese did only 3, which seems to fully confirm the information.
Previously, in a nutshell, the disease is determined by a disseminated
intravascular coagulation triggered by the virus; therefore, it is not
pneumonia but pulmonary thrombosis, a major diagnostic error.
We doubled the number of resuscitation places in the ICU, with unnecessary exorbitant costs.
In retrospect, we have to
rethink those chest X-rays that were discussed a month ago and were
given as interstitial pneumonia; in fact, it may be entirely consistent
with disseminated intravascular coagulation.
Treatment in ICUs is useless if thromboembolism is not resolved first.
If we ventilate a lung where blood does not circulate, it is useless, in
fact, nine (9) patients out of ten (10) die.
Because the problem is cardiovascular, not respiratory.
It is venous microthrombosis, not pneumonia, that determines mortality.
Why thrombi are formed ?
Because inflammation, according to the literature, induces thrombosis
through a complex but well-known pathophysiological mechanism.
Unfortunately what the
scientific literature said, especially Chinese, until mid-March was that
anti-inflammatory drugs should not be used.
Now, the therapy being
used in Italy is with anti-inflammatories and antibiotics, as in
influenza, and the number of hospitalized patients has been reduced.
Many deaths, even in their 40s, had a history of fever for 10 to 15
days, which were not treated properly.Many deaths, even in their 40s,
had a history of fever for 10 to 15 days, which were not treated
properly.
The inflammation did a
great deal of tissue damage and created ground for thrombus formation,
because the main problem is not the virus, but the immune hyperreaction
that destroys the cell where the virus is installed. In fact, patients
with rheumatoid arthritis have never needed to be admitted to the ICU
because they are on corticosteroid therapy, which is a great
anti-inflammatory.
This is the main reason why hospitalizations in Italy are decreasing
and becoming a treatable disease at home. By treating her well at home,
not only is hospitalization avoided, but also the risk of thrombosis.
It was not easy to understand, because the signs of microembolism disappeared!
With this important
discovery, it is possible to return to normal life and open closed deals
due to the quarantine, not immediately, but it is time to publish this
data, so that the health authorities of each country make their respective analysis of this information and prevent further deaths. useless! The vaccine may come later.
With a request for partnership with all your esteemed organisations for
Discovery of Awakened One with Awareness Universe (DAOAU) for the
welfare, happiness and peace for all societies.
Inspirational quotes to get us through the coronavirus shutdown
Keep calm and carry on.” “The only thing we have to fear is fear
itself.” “Don’t worry, be happy and reach across barriers of class and
era”.
“A life lived in fear is a life half lived,”
“Aren’t you worried?” “Would that help?”
“Worry is like a rocking chair: It gives you something to do but never gets you anywhere,”
“Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.”
“Don’t worry, be happy”
“Don’t worry ’bout a thing, cause every little thing’s gonna be alright.”
“Things could always be better, but things could always be worse,”
“Nothing’s okay. So it’s okay.””I like to think of life as an
adventure, like a roller coaster. It helps with the ups and downs.”
“Often when you think you’re at the end of something, you’re at the beginning of something else.”
“Better to be busy than to be busy worrying,”
“Life isn’t about waiting for the storm to pass. It’s about learning
how to dance in the rain.” Or as Sting sings, “When the world is running
down, you make the best of what’s still around.”
“You can’t always get what you want. But if you try sometime, you’ll find, you get what you need,”
“The simple bare necessities. Forget about your worries and your strife … The bare necessities of life will come to you,”
“Let everyone sweep in front of his own door, and the whole world will be clean.”
“That which does not kill us, makes us stronger,”
“Life will give you whatever experience is most helpful for the evolution of your consciousness.”
“I shall pass this way but once; any good that I can do or any kindness I can show to any human being; let me do it now,”
“If you’re going through hell, keep going,”
“You just gotta keep livin’ man, L-I-V-I-N,”
“This here bearing went out. We didn’t know it was goin’, so we didn’
worry none. Now she’s out an’ we’ll fix her. An’ by Christ that goes for
the rest of it.”
The sun will rise “This too shall pass,”
“Praise and blame, gain and loss, pleasure and sorrow come and go like the wind.”
“dawn comes after the darkness,”
“I know what I have to do now, I’ve got to keep breathing because
tomorrow the sun will rise. Who knows what the tide could bring?”
“Everything will be okay in the end. If it’s not okay, it’s not the end.”
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island 25. Cocos (Keeling) Islands
26. Heard Island
27. McDonald Islands
28. Niue 29. Norfolk Island 30. Pitcairn 31. Solomon Islands 32. Tokelau 33. United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
The number of deaths in the world in the last 3 months of 2020
3,14,687 : Corona virus
3,69,602 : Common cold
3,40,584 : Malaria
3,53,696 : suicide
3,93,479 : road accidents
2,40,950 : HIV
5,58,471 : alcohol
8,16,498 : smoking
11,67,714: Cancer
Then COVID-19 is not dangerous
The
purpose of the PRESSTITUTE media campaign is to settle the trade war,
to reduce financial markets to prepare the stage of financial markets
for mergers and acquisitions or to sell Treasury bonds to cover the
fiscal deficit in them Or to Panic created by Pharma companies to sell
their products like sanitizer, masks, medicine etc.
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members
PRESSTITUTE Media persons who were not affected by COVID-19 not wearing
face masks but still alive and who are more deadliest than COVID-19
Do not
Panic & don’t kill yourself with unecessary fear. This posting is
to balance your news feed from posts that caused fear and panic.
33,38,724
People are sick with COVID-19 Coronavirus at the moment, of which
32,00,000 are abroad. This means that if you are not in or haven’t
recently visited any foreign country, this should eliminate 95% of your
concern.
If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:
81% of the Cases are MILD
14% of the Cases are MODERATE
Only 5% of the Cases are CRITICAL
Which means that even if you do get the virus, you are most likely to recover from it.
Some
have said, “but this is worse than SARS and SWINEFLU!” SARS had a
fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality rate
of 2%
Moreover, looking at the ages of those who are dying of
this virus, the death rate for the people UNDER 55 years of age is only
0.4%
This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)
Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world. On the same day:
26,283 people died of Cancer
24,641 people died of Heart Disease
4,300 people died of Diabetes
Suicide took 28 times more lives than the virus did.
Mosquitoes
kill 2,740 people every day, HUMANS kill 1,300 fellow humans every day,
and Snakes kill 137 people every day. (Sharks kill 2 people a year)
SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE IN FEAR.
Join to Spread Hope instead of Fear.
The Biggest Virus is not Corona Virus but Fear!
”Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth”
SHARE TO STOP PANIC
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
Words of the Matteyya Awakened One with Awareness
Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
Free Online Leadership Training from http://sarvajan.ambedkar.org
for Discovery of Awakened One with Awareness Universe for Happiness,
welfare and Peace for all Sentient and Non-Sentient beings and for them
to attain Eternal Bliss as Final Goal!Make your peace with that and all
will be well.”
1. “The whole secret of existence is to have no fear.”
2. “Be kind to all creatures; this is the true religion.”
3. Affirmation without discipline is the beginning of delusion(Stupidity)-JC
4.
In the end, only three things matter: How much you loved, how gently
you lived, and how gracefully you let go of things not meant for you.”
5.“The less you respond to negative people, the more peaceful your life will become.”
6. “Health is the greatest gift, contentment is the greatest wealth, A
trusted friend is the best relative, liberated mind is the greatest
bliss.”
7.“The thought manifests as
the word: the word manifests as the deed: the deed develops into
character. So watch the thought and its ways with care, and let it
spring from love born out of concern for all beings.”
8.“Do not learn how to react learn how to respond.”
9. “If your compassion does not include yourself, It is incomplete.”
10. “Everything that has a begining has an ending.
11. “ Your work is to discover your world and then with all your thoughts give yourself to it.”
12.“The whole secret of existence is
to have no fear.”Your worst enemy cannot harm you as much as your own
unguarded thoughts.”
13. If anything is worth doing, do it with all your good thoughts.
14. “The root of suffering is attachment.”
15. “Holding onto anger is like drinking poison and expecting the other person to die.”
16. “All that we are is the result of what we have thought.”
17. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
18 “What you think you become, what you feel, you attract. what you imagine, you create.”
19. “Nothing can harm you as much as your own thoughts unguarded.”
20. “Relax nothing is in control.”-
21. Awakened One with Awareness was asked,”what have you gained from concentration?”
He replied “NOTHING”! However let me tell you what i have lost: anger,
anxiety, depression, insecurity, fear of old age and death.”
22. “The trouble is you think you have time.”
23. “Believe nothing, no matter where you read it or who has said it,
not even if i have said it. Unless it agrees with your own reason and
your own common sense.”
24. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
25. “On the long journey of human life… Faith is the best of companions.”
26. “To understand everything is to forgive everything.”
27. “Holding onto anger is like drinking poison and expecting the other person to die.”
28. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the past.”
29. “There is no path to happiness: Happiness is the path.”
30. “No matter how hard the past, you can always begin again.”
31. “If you want to fly, give upeverything that weighs you down.”
32. “you only lose what you cling to.”
34. “when we meet real tragedy in life, we can react in two ways-
Either by losing hope and falling into self-destructive habits or by
using the challenge to find our inner strength.”
35. “Don’t rush anything. When the time is right, it’ll happen..”
36. “Those who are free of resentful thoughts surely find peace.”
37. “It is during our darkest moments that we must focus to see the light”
38. “Be patient everything comes to you in the right moment.”
39. “Each morning we are born again. What we do today is what matters most.”
40. “A man who conquers himself is greater than one who conquers a thousand men in a battle.”
41. “All human unhappiness comes from not facing reality squarely, exactly as it is.”
42. “It is better to be hated for what you are than to be loved for what you are not.”
43. “He who does not understand your silence will probably not understand your words.”
44. “Happiness does not depend on what you haveor who you are it solely relies on what you think.”
45. “whatever befalls you, walk on untouched, unattached.”
46. Leadership and learning are indispensable to each other.
47. The most powerful leadership tool you have is your own personal example.
48. A leader is one who knows the way, goes the way, and shows the way.
49. Let your actions inspire others to dream more, learn more, do more, and…
50. The greatest leader is not necessarily the one who does the greatest things. He…
51. Let me define a leader. He must have the vision and passion and not be afraid…
52. The more secretive or unjust an organization is, the more leaks induce fear…
53. Efforts and courage are not enough without purpose and direction.
54. Don’t find fault, find a remedy.
55. The key to successful leadership today is influence, not authority.
56. People ask the difference between a leader and a boss. The leader leads, and…
57. With great power comes great responsibility.
58. If your actions inspire others to dream more, learn more, do more and…
59. I suppose leadership at one time meant muscles, but today it means getting…
60. The more you inspire, the more people will inspire you.
61. A true leader is one who is humble enough to admit their mistakes.
62. Leaders are the ones who keep faith with the past, keep step with the present…
63. He who cannot be a good follower cannot be a good leader.
64. The task of leadership is not to put greatness into people, but to elicit it, for…
65. A real leader uses every issue, no matter how serious and sensitive, to ensure…
66. One of the most important leadership lessons is realizing you’re not the most…
67. It is better to lead from behind and put other in front, especially when you…
68. A leader takes people where they want to go. A great leader take people where…
69. Leaders aren’t born, they are made. And they are made just like anything else…
70. Leadership is the capacity to translate vision into reality.
71. A genuine leader is not a searcher for consensus but a molder of consensus.
72. Leaders are the creators of their lives. Followers let life happen to them.
73. Leaders are visionaries with a poorly developed sense of fear and no concept…
74. Leadership is based on a spiritual quality; the power to inspire, the power…
75. No man will make a great leader who wants to do it all himself or get all the…
76. A leader is best when people barely know he exists, when his work is done, his…
77. If you are working on something exciting that you really care about, you don’t…
78. A leader is one who sees more than others see, who sees farther than others…
79. Leadership is the challenge to be something more than average.
80. As a leader, I am tough on myself and I raise the standard for…
81. Good leadership starts with good communication.
82. Management is doing things right; leadership is doing the right things.
83. A good leader is a person who takes a little more than his share of the blame…
84. No man will make a great leader who wants to do it all himself or get all the…
85. Management is about arranging and telling. Leadership is about nurturing…
86. No man is good enough to govern another man without that other’s consent.
87. Always bear in mind that your own resolution to succeed is more important…
88. Leadership: The art of getting someone else to do something you want done…
89. The challenge of leadership is to be strong, but not rude; be kind, but not weak;
90. Remember the difference between a boss and a leader; a boss says “Go!”…
91. A leader is someone who demonstrates what’s possible.
92. A leader is a dealer in hope
93. The courage of leadership is giving others the chance to succeed even though…
94. A great leader’s courage to fulfill his vision comes from passion, not position.
95. Courage is the main quality of leadership, in my opinion, no matter where it…witty-leadership-quots
And lastly,
96. I have a different vision of leadership. A leadership is someone who brings…
Leadership and leadership quotes can help us know how to lead in many
different ways. Whether in business, law enforcement, or any group,
there needs to be a leader. We usually look up to someone who can guide
us and show us how things are done. What we don’t know is that we can
also be that person that we want to look upon to. We just need to
discover how to improve ourselves and be that person. Sometimes, what we
need are some encouragements from other people who have been there or
have been good leaders also.
By reading these famous
inspirational leadership quotes, we can learn how to be good leaders. It
can help us know what are the do’s and don’t and what should be the
qualities to be a good leader. In here, we have collected some of the
best leadership quotes you can find on the internet. These leadership
quotes came from people who were once great leaders themselves.
1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.
Are you Buddhist and haven’t gotten around to making a shrine? This article will show you how to build a simple Buddhist shrine.
Steps
1
Choose a stable place to set the shrine. (Some people
use a whole room.) It may be a table or a shelf, but be sure to have it
at least above head level based on the usual use of the room.
2
Make a stand or shelf to support the objects. A
simple start is a wooden stand with three levels. This will be the main
surface of the shrine, so you may want to put some effort into this.[1]
3
Place the objects onto the shrine. First you will
need an image of the Buddha. You can have as many as you like. This will
go on the topmost level of the shrine. It is considered ‘bad etiquette’
to place the Buddha (or Buddhas) lower than any other image in the same
room.[2]
In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo Shinshū (Pure Land) tradition of Buddhism and in Nichiren
Buddhism. Some buddhist schools recommend certain standardized
arrangements of images for their lay members, in Japan often as
triptychs with the main Buddha surrounded by either bodhisattvas, dharma
guardians or lineage masters. This is not necessary, even after
Japanese standards, and Chinese-Taiwanese Buddhism is usually less
standardized when it comes to home shrines.
4
If a suitable Buddha image simply cannot be obtained, a picture of Buddha’s relics, a stūpa , a Buddhist holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.
5
On the next level, you may place an image of a Buddhist teacher like the Dalai Lama or a small statue of the Chinese Bùdài (the Laughing Buddha, considered to be a manifestation of Buddha Maitreya.)
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
6
Place offerings on the lowest level or, if you wish, a Buddhist scripture or a bowl of water. Some find a bell or singing bowl on a cushion useful.[3]
7
Traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure heart.[4]
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
8
Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.
9
It is traditional to change the offering water every morning, however, the old water should never go to waste.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
10
If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.
Community Q&A
Question
Which would best time in the Morning Offering water before Sunshine?
Community Answer
The exact time (i.e., 4am or
6:30am) are not what’s important. One should wake up early enough to
have time to think about the purpose of one’s life. When you wake up
try to think that I have been in meditation and that your Lama (or the
Dalai Lama or Amitabha, Tara or any Bodhidattva) is seated on a lotus on
the crown of your head. Think that today I will pray to help all
sentient beings even if it is just by being kind, compassionate and
generous to those with whom I come in contact. Then rise and go to your
shrine. You could light a stick of incense and think; To the Buddha,
Dharma and Sangha, I make this offering. Then continue by offering your
seven (or 1 or 2 . . .) water bowls, etc
Can I use a picture of Buddha instead of a statue for the top of my shrine?
Community Answer
Yes, that is absolutely fine. If
you’d like, you could write “BUDDHA” on a piece of crumpled-up loose
leaf paper; you’d still be fine. It really does not matter what the
shrine looks like, but rather what it is about for you.
For how long should a food offering be left
on the shrine at home? How should the food offering be discarded? Can
anyone eat a food offering?
Community Answer
Leave it for a few hours. Do not
let it go bad! Food can be offered to guests, animals, the hungry or
just offered to Buddhahood and eaten. It is sinful to discard food.
Anyone can eat the food. Before a meal you offer the food to the Buddha,
then you eat it. The principle is the same for altars and everything
else.
Yes. Flowers symbolize the causes,
while fruits symbolize the effects. They play a part in reminding
practitioners of the truth of cause and effect, which most refer to as
Karma.
Yellow, white, orange, red, and blue are recommended colours of decoration.
Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
What matters is sincerity, not the shrine itself. It would be
better if you didn’t have a shrine and were very sincere in cultivating
virtue than if you had a shrine and wasted time going through the
formalities of making it look pretty.
Some Buddhists is to have cushions near their shrine to sit on
while meditating. Decorated Indian cushion covers are favoured
considerably. Some prefer a meditation stool or a tightly stuffed zafu.
The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
You should set aside a symbolic day once a month or so to clean
the shrine of dust, and perhaps once a year to clean it thoroughly. In
East Asia the days before new moon is a widespread shrine cleaning time.
If you are unable to create levels, make sure any statues of
Buddha are not directly on the floor because this can be thought
disrespectful.[5]
Warnings
If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
Avoid cheap, low-quality incense. It is generally manufactured
in Asia where safety standards are comparatively low and can contain
unsafe chemicals.
Things You’ll Need
A Buddha or Bodhisattva image or statue.
A water bowl
Flowers/incense/fruit/electric candles.
A photograph or image of your own Buddhist teacher, if you have one.
wikiHow is a “wiki,” similar to Wikipedia, which means that many of
our articles are co-written by multiple authors. To create this article,
31 people, some anonymous, worked to edit and improve it over time.
Together, they cited 7 references.
A doctor wearing a face mask looks at a CT image of a lung of a patient at a hospital in Wuhan, China.
AFP via Getty Images
Updated on March 17 at 6:43 p.m. ET:
Thousands
of people have now died from COVID-19 — the name for the disease caused
by the coronavirus first identified in Wuhan, China.
According to the World Health Organization, the disease is relatively mild in about 80% of cases.
What does mild mean?
And how does this disease turn fatal?
The first symptoms of COVID-19 are pretty common with respiratory illnesses — fever, a dry cough and shortness of breath, says Dr. Carlos del Rio,
a professor of medicine and global health at Emory University who has
consulted with colleagues treating coronavirus patients in China and
Germany. “Some people also get a headache, sore throat,” he says.
Fatigue has also been reported — and less commonly, diarrhea. It may
feel as if you have a cold. Or you may feel that flu-like feeling of
being hit by a train.
Doctors say these patients with milder symptoms should check in
with their physician to make sure their symptoms don’t progress to
something more serious, but they don’t require major medical
intervention.
But the new coronavirus attacks the lungs, and in
about 20% of patients, infections can get more serious. As the virus
enters lung cells, it starts to replicate, destroying the cells,
explains Dr. Yoko Furuya, an infectious disease specialist at Columbia University Irving Medical Center.
“Because
our body senses all of those viruses as basically foreign invaders,
that triggers our immune system to sweep in and try to contain and
control the virus and stop it from making more and more copies of
itself,” she says.
But Furuya says that this immune system response to this
invader can also destroy lung tissue and cause inflammation. The end
result can be pneumonia. That means the air sacs in the lungs become
inflamed and filled with fluid, making it harder to breathe.
Del Rio says that these symptoms can also make it harder for the
lungs to get oxygen to your blood, potentially triggering a cascade of
problems. “The lack of oxygen leads to more inflammation, more problems
in the body. Organs need oxygen to function, right? So when you don’t
have oxygen there, then your liver dies and your kidney dies,” he says.
Lack of oxygen can also lead to septic shock.
The most severe
cases — about 6% of patients — end up in intensive care with multi-organ
failure, respiratory failure and septic shock, according to a February report from the WHO.
And many hospitalized patients require supplemental oxygen. In extreme
cases, they need mechanical ventilation — including the use of a
sophisticated technology known as ECMO
(extracorporeal membrane oxygenation), which basically acts as the
patient’s lungs, adding oxygen to their blood and removing carbon
dioxide. The technology “allows us to save more severe patients,” Dr.
Sylvie Briand, director of the WHO’s pandemic and epidemic diseases
department, said at a press conference In February.
Many of the
more serious cases have been in people who are middle-aged and elderly —
Furuya notes that our immune system gets weaker as we age. She says for
long-term smokers, it could be even worse because their airways and
lungs are more vulnerable. People with other underlying medical
conditions, such as heart disease, diabetes or chronic lung disease,
have also proved most vulnerable. Furuya says those kinds of conditions
can make it harder for the body to recover from infections.
“Of course, you have outliers — people who are young and otherwise previously healthy who are dying,” Dr. Anthony Fauci, director of the National Institute of Allergy and Infectious Diseases, told NPR’s 1A
show. “But if you look at the vast majority of the people who have
serious disease and who will ultimately die, they are in that group that
are either elderly and/or have underlying conditions.”
Estimates
for the case fatality rate for COVID-19 vary depending on the country.
But data from both China and Lombardy, Italy, show the fatality rate
starts rising for people in their 60s. In Lombardy, for instance, the
case fatality rate for those in their 60s is nearly 3 percent. It’s
nearly 10 percent for people in their 70s and more than 16 percent for
those in their 80s.
Del Rio notes that it’s not just COVID-19 that can bring on
multi-organ failure. Just last month, he saw the same thing in a
previously healthy flu patient in the U.S. who had not gotten a flu
shot.
“He went in to a doctor. They said, ‘You have the flu —
don’t worry.’ He went home. Two days later, he was in the ER. Five days
later, he was very sick and in the ICU” with organ failure, del Rio
says. While it’s possible for patients who reach this stage to survive,
recovery can take many weeks or months.
In fact, many
infectious disease experts have been making comparisons between this new
coronavirus and the flu and common cold, because it appears to be
highly transmissible.
“What this is acting like — it’s
spreading much more rapidly than SARS [severe acute respiratory
syndrome], the other coronavirus, but the fatality rate is much less,”
Fauci told 1A. “It’s acting much more like a really bad influenza.”
What
experts fear is that, like the flu, COVID-19 will keep coming back year
after year. But unlike the flu, there is no vaccine yet for the
coronavirus disease.
Dhammacakkappavattana Sutta
1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
Are you Buddhist and haven’t gotten around to making a shrine? This article will show you how to build a simple Buddhist shrine.
Steps
1
Choose a stable place to set the shrine. (Some people
use a whole room.) It may be a table or a shelf, but be sure to have it
at least above head level based on the usual use of the room.
2
Make a stand or shelf to support the objects. A
simple start is a wooden stand with three levels. This will be the main
surface of the shrine, so you may want to put some effort into this.[1]
3
Place the objects onto the shrine. First you will
need an image of the Buddha. You can have as many as you like. This will
go on the topmost level of the shrine. It is considered ‘bad etiquette’
to place the Buddha (or Buddhas) lower than any other image in the same
room.[2]
In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo Shinshū (Pure Land) tradition of Buddhism and in Nichiren
Buddhism. Some buddhist schools recommend certain standardized
arrangements of images for their lay members, in Japan often as
triptychs with the main Buddha surrounded by either bodhisattvas, dharma
guardians or lineage masters. This is not necessary, even after
Japanese standards, and Chinese-Taiwanese Buddhism is usually less
standardized when it comes to home shrines.
4
If a suitable Buddha image simply cannot be obtained, a picture of Buddha’s relics, a stūpa , a Buddhist holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.
5
On the next level, you may place an image of a Buddhist teacher like the Dalai Lama or a small statue of the Chinese Bùdài (the Laughing Buddha, considered to be a manifestation of Buddha Maitreya.)
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
6
Place offerings on the lowest level or, if you wish, a Buddhist scripture or a bowl of water. Some find a bell or singing bowl on a cushion useful.[3]
7
Traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure heart.[4]
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
8
Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.
9
It is traditional to change the offering water every morning, however, the old water should never go to waste.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
10
If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.
Community Q&A
Question
Which would best time in the Morning Offering water before Sunshine?
Community Answer
The exact time (i.e., 4am or
6:30am) are not what’s important. One should wake up early enough to
have time to think about the purpose of one’s life. When you wake up
try to think that I have been in meditation and that your Lama (or the
Dalai Lama or Amitabha, Tara or any Bodhidattva) is seated on a lotus on
the crown of your head. Think that today I will pray to help all
sentient beings even if it is just by being kind, compassionate and
generous to those with whom I come in contact. Then rise and go to your
shrine. You could light a stick of incense and think; To the Buddha,
Dharma and Sangha, I make this offering. Then continue by offering your
seven (or 1 or 2 . . .) water bowls, etc
Question
The statue I got is holding an empty bowl. Is there anything that I am supposed to put in this bowl?
Max Thunderman
Community Answer
It’s your choice whether you want to put anything in there or not, but usually it’s left clean/empty.
Question
Can I use a picture of Buddha instead of a statue for the top of my shrine?
Community Answer
Yes, that is absolutely fine. If
you’d like, you could write “BUDDHA” on a piece of crumpled-up loose
leaf paper; you’d still be fine. It really does not matter what the
shrine looks like, but rather what it is about for you.
Question
Is it wrong to have shelves with books and items underneath my shrine?
Community Answer
No, that’s not wrong, but it might be a nice idea to try to focus the books and items on your pursuit of Dharma.
Question
Must I always pray in the morning?
Community Answer
It depends on what kind of Buddhist you are, but a short “om mani padme hum” is traditional.
Question
For how long should a food offering be left
on the shrine at home? How should the food offering be discarded? Can
anyone eat a food offering?
Community Answer
Leave it for a few hours. Do not
let it go bad! Food can be offered to guests, animals, the hungry or
just offered to Buddhahood and eaten. It is sinful to discard food.
Anyone can eat the food. Before a meal you offer the food to the Buddha,
then you eat it. The principle is the same for altars and everything
else.
Question
Can I use other flowers instead of a lotus?
Community Answer
Yes. Flowers symbolize the causes,
while fruits symbolize the effects. They play a part in reminding
practitioners of the truth of cause and effect, which most refer to as
Karma.
Question
Can I continue to present my offerings to the shrine and meditate regularly when I am having my menstrual period?
Community Answer
Yes, of course. Buddhism has no restrictions on this.
Question
Can I use a picture of the buddha instead of a statue?
Community Answer
Yes, you can.
Question
What do the three statues in front of Buddha represent?
Community Answer
They represent the past Buddha, present Buddha and the next Buddha.
Yellow, white, orange, red, and blue are recommended colours of decoration.
Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
What matters is sincerity, not the shrine itself. It would be
better if you didn’t have a shrine and were very sincere in cultivating
virtue than if you had a shrine and wasted time going through the
formalities of making it look pretty.
Some Buddhists is to have cushions near their shrine to sit on
while meditating. Decorated Indian cushion covers are favoured
considerably. Some prefer a meditation stool or a tightly stuffed zafu.
The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
You should set aside a symbolic day once a month or so to clean
the shrine of dust, and perhaps once a year to clean it thoroughly. In
East Asia the days before new moon is a widespread shrine cleaning time.
If you are unable to create levels, make sure any statues of
Buddha are not directly on the floor because this can be thought
disrespectful.[5]
Warnings
If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
Avoid cheap, low-quality incense. It is generally manufactured
in Asia where safety standards are comparatively low and can contain
unsafe chemicals.
Things You’ll Need
A Buddha or Bodhisattva image or statue.
A water bowl
Flowers/incense/fruit/electric candles.
A photograph or image of your own Buddhist teacher, if you have one.
wikiHow is a “wiki,” similar to Wikipedia, which means that many of
our articles are co-written by multiple authors. To create this article,
31 people, some anonymous, worked to edit and improve it over time.
Together, they cited 7 references.
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island 25. Cocos (Keeling) Islands
26. Heard Island
27. McDonald Islands
28. Niue 29. Norfolk Island 30. Pitcairn 31. Solomon Islands 32. Tokelau 33. United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
The number of deaths in the world in the last 3 months of 2020
3,14,687 : Corona virus
3,69,602 : Common cold
3,40,584 : Malaria
3,53,696 : suicide
3,93,479 : road accidents
2,40,950 : HIV
5,58,471 : alcohol
8,16,498 : smoking
11,67,714: Cancer
Then COVID-19 is not dangerous
The
purpose of the PRESSTITUTE media campaign is to settle the trade war,
to reduce financial markets to prepare the stage of financial markets
for mergers and acquisitions or to sell Treasury bonds to cover the
fiscal deficit in them Or to Panic created by Pharma companies to sell
their products like sanitizer, masks, medicine etc.
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members
PRESSTITUTE Media persons who were not affected by COVID-19 not wearing
face masks but still alive and who are more deadliest than COVID-19
Do not
Panic & don’t kill yourself with unecessary fear. This posting is
to balance your news feed from posts that caused fear and panic.
33,38,724
People are sick with COVID-19 Coronavirus at the moment, of which
32,00,000 are abroad. This means that if you are not in or haven’t
recently visited any foreign country, this should eliminate 95% of your
concern.
If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:
81% of the Cases are MILD
14% of the Cases are MODERATE
Only 5% of the Cases are CRITICAL
Which means that even if you do get the virus, you are most likely to recover from it.
Some
have said, “but this is worse than SARS and SWINEFLU!” SARS had a
fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality rate
of 2%
Moreover, looking at the ages of those who are dying of
this virus, the death rate for the people UNDER 55 years of age is only
0.4%
This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)
Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world. On the same day:
26,283 people died of Cancer
24,641 people died of Heart Disease
4,300 people died of Diabetes
Suicide took 28 times more lives than the virus did.
Mosquitoes
kill 2,740 people every day, HUMANS kill 1,300 fellow humans every day,
and Snakes kill 137 people every day. (Sharks kill 2 people a year)
SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE IN FEAR.
Join to Spread Hope instead of Fear.
The Biggest Virus is not Corona Virus but Fear!
”Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth”
SHARE TO STOP PANIC
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
Words of the Matteyya Awakened One with Awareness
Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
A doctor wearing a face mask looks at a CT image of a lung of a patient at a hospital in Wuhan, China.
AFP via Getty Images
Updated on March 17 at 6:43 p.m. ET:
Thousands
of people have now died from COVID-19 — the name for the disease caused
by the coronavirus first identified in Wuhan, China.
According to the World Health Organization, the disease is relatively mild in about 80% of cases.
What does mild mean?
And how does this disease turn fatal?
The first symptoms of COVID-19 are pretty common with respiratory illnesses — fever, a dry cough and shortness of breath, says Dr. Carlos del Rio,
a professor of medicine and global health at Emory University who has
consulted with colleagues treating coronavirus patients in China and
Germany. “Some people also get a headache, sore throat,” he says.
Fatigue has also been reported — and less commonly, diarrhea. It may
feel as if you have a cold. Or you may feel that flu-like feeling of
being hit by a train.
Doctors say these patients with milder symptoms should check in
with their physician to make sure their symptoms don’t progress to
something more serious, but they don’t require major medical
intervention.
But the new coronavirus attacks the lungs, and in
about 20% of patients, infections can get more serious. As the virus
enters lung cells, it starts to replicate, destroying the cells,
explains Dr. Yoko Furuya, an infectious disease specialist at Columbia University Irving Medical Center.
“Because
our body senses all of those viruses as basically foreign invaders,
that triggers our immune system to sweep in and try to contain and
control the virus and stop it from making more and more copies of
itself,” she says.
But Furuya says that this immune system response to this
invader can also destroy lung tissue and cause inflammation. The end
result can be pneumonia. That means the air sacs in the lungs become
inflamed and filled with fluid, making it harder to breathe.
Del Rio says that these symptoms can also make it harder for the
lungs to get oxygen to your blood, potentially triggering a cascade of
problems. “The lack of oxygen leads to more inflammation, more problems
in the body. Organs need oxygen to function, right? So when you don’t
have oxygen there, then your liver dies and your kidney dies,” he says.
Lack of oxygen can also lead to septic shock.
The most severe
cases — about 6% of patients — end up in intensive care with multi-organ
failure, respiratory failure and septic shock, according to a February report from the WHO.
And many hospitalized patients require supplemental oxygen. In extreme
cases, they need mechanical ventilation — including the use of a
sophisticated technology known as ECMO
(extracorporeal membrane oxygenation), which basically acts as the
patient’s lungs, adding oxygen to their blood and removing carbon
dioxide. The technology “allows us to save more severe patients,” Dr.
Sylvie Briand, director of the WHO’s pandemic and epidemic diseases
department, said at a press conference In February.
Many of the
more serious cases have been in people who are middle-aged and elderly —
Furuya notes that our immune system gets weaker as we age. She says for
long-term smokers, it could be even worse because their airways and
lungs are more vulnerable. People with other underlying medical
conditions, such as heart disease, diabetes or chronic lung disease,
have also proved most vulnerable. Furuya says those kinds of conditions
can make it harder for the body to recover from infections.
“Of course, you have outliers — people who are young and otherwise previously healthy who are dying,” Dr. Anthony Fauci, director of the National Institute of Allergy and Infectious Diseases, told NPR’s 1A
show. “But if you look at the vast majority of the people who have
serious disease and who will ultimately die, they are in that group that
are either elderly and/or have underlying conditions.”
Estimates
for the case fatality rate for COVID-19 vary depending on the country.
But data from both China and Lombardy, Italy, show the fatality rate
starts rising for people in their 60s. In Lombardy, for instance, the
case fatality rate for those in their 60s is nearly 3 percent. It’s
nearly 10 percent for people in their 70s and more than 16 percent for
those in their 80s.
Del Rio notes that it’s not just COVID-19 that can bring on
multi-organ failure. Just last month, he saw the same thing in a
previously healthy flu patient in the U.S. who had not gotten a flu
shot.
“He went in to a doctor. They said, ‘You have the flu —
don’t worry.’ He went home. Two days later, he was in the ER. Five days
later, he was very sick and in the ICU” with organ failure, del Rio
says. While it’s possible for patients who reach this stage to survive,
recovery can take many weeks or months.
In fact, many
infectious disease experts have been making comparisons between this new
coronavirus and the flu and common cold, because it appears to be
highly transmissible.
“What this is acting like — it’s
spreading much more rapidly than SARS [severe acute respiratory
syndrome], the other coronavirus, but the fatality rate is much less,”
Fauci told 1A. “It’s acting much more like a really bad influenza.”
What
experts fear is that, like the flu, COVID-19 will keep coming back year
after year. But unlike the flu, there is no vaccine yet for the
coronavirus disease.
Dhammacakkappavattana Sutta
1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island 25. Cocos (Keeling) Islands
26. Heard Island
27. McDonald Islands
28. Niue 29. Norfolk Island 30. Pitcairn 31. Solomon Islands 32. Tokelau 33. United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
The number of deaths in the world in the last 3 months of 2020
3,14,687 : Corona virus
3,69,602 : Common cold
3,40,584 : Malaria
3,53,696 : suicide
3,93,479 : road accidents
2,40,950 : HIV
5,58,471 : alcohol
8,16,498 : smoking
11,67,714: Cancer
Then COVID-19 is not dangerous
The
purpose of the PRESSTITUTE media campaign is to settle the trade war,
to reduce financial markets to prepare the stage of financial markets
for mergers and acquisitions or to sell Treasury bonds to cover the
fiscal deficit in them Or to Panic created by Pharma companies to sell
their products like sanitizer, masks, medicine etc.
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members
PRESSTITUTE Media persons who were not affected by COVID-19 not wearing
face masks but still alive and who are more deadliest than COVID-19
Do not
Panic & don’t kill yourself with unecessary fear. This posting is
to balance your news feed from posts that caused fear and panic.
33,38,724
People are sick with COVID-19 Coronavirus at the moment, of which
32,00,000 are abroad. This means that if you are not in or haven’t
recently visited any foreign country, this should eliminate 95% of your
concern.
If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:
81% of the Cases are MILD
14% of the Cases are MODERATE
Only 5% of the Cases are CRITICAL
Which means that even if you do get the virus, you are most likely to recover from it.
Some
have said, “but this is worse than SARS and SWINEFLU!” SARS had a
fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality rate
of 2%
Moreover, looking at the ages of those who are dying of
this virus, the death rate for the people UNDER 55 years of age is only
0.4%
This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)
Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world. On the same day:
26,283 people died of Cancer
24,641 people died of Heart Disease
4,300 people died of Diabetes
Suicide took 28 times more lives than the virus did.
Mosquitoes
kill 2,740 people every day, HUMANS kill 1,300 fellow humans every day,
and Snakes kill 137 people every day. (Sharks kill 2 people a year)
SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE IN FEAR.
Join to Spread Hope instead of Fear.
The Biggest Virus is not Corona Virus but Fear!
”Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth”
SHARE TO STOP PANIC
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
Words of the Matteyya Awakened One with Awareness
Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
Dhammacakkappavattana Sutta
1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
SOLOMON ISLANDS: Exploring remote island of Logha , scenic views! (Pacific Ocean)
Vic Stefanu - Amazing World Videos
189K subscribers
SUBSCRIBE: https://www.youtube.com/c/VicStefanu
- Let’s go to the Pacific Ocean and let’s visit Logha (or Loga) which
is a remote island of the Solomon Islands located within the Western
Province. We are going to explore the island by walking around it,
admire the views of the islands and the volcano (Kolobangara) and
finally we are going to visit the small Dominican monastery and church
built in the heart of the island.
The
Solomon Islands, a nation of hundreds of islands in the South Pacific,
has many WWII-era sites. Guadalcanal, a province and one of the
archipelago’s largest islands, honors fallen Allied soldiers at its U.S.
War Memorial. Guadalcanal is also home to the nation’s capital,
Honiara, whose bustling Central Market showcases the islands’ produce
and traditional handicrafts.
Create a Trip to save and organize all of your travel ideas, and see them on a map
Sponsored by Visitsolomons
By Visitsolomons
Restaurants in Honiara
Most of the fully serviced restaurants in Honiara are in Hotel restaurants. Here are some of the recommendations.
5 items
Essential Solomon Islands
Go Play
Places to see, ways to wander, and signature experiences.
Guadalcanal American Memorial
43 Reviews
Bonegi I and II
89 Reviews
Marovo Lagoon
43 Reviews
Honiara Central Market
100 Reviews
Vilu War Museum
57 Reviews
Solomon Islands Memorial Garden
46 Reviews
Tenaru Falls
24 Reviews
Mbonege Beach
50 Reviews
Solomon Islands National Museum
23 Reviews
Kennedy Island
13 Reviews
A mix of the charming, modern, and tried and true.
Uepi Island Resort
165 Reviews
Fatboys Resort
168 Reviews
Heritage Park Hotel Honiara
393 Reviews
King Solomon Hotel
372 Reviews
Coral Sea Resort & Casino
80 Reviews
Tavanipupu Island Resort
96 Reviews
The Wilderness Lodge
46 Reviews
Imagination Island
39 Reviews
Tetepare Island Eco-lodge
34 Reviews
Zipolo Habu Resort
51 Reviews
Go Eat
Can’t-miss spots to dine, drink, and feast.
The Ofis Solomon Islands
61 Reviews
The Bamboo Bar Cafe
104 Reviews
Hakubai Japanese Restaurant
116 Reviews
King Solomon Hotel
134 Reviews
Coral Sea Resort & Casino
87 Reviews
Market Street Kitchen
26 Reviews
Tenkai Sushi Cafe
21 Reviews
Taj Mahal indian restaurant
73 Reviews
Club Havannah
34 Reviews
Mambo Juice!
27 Reviews
Sponsored by Visitsolomons
Discover Solomon Islands
By Visitsolomons
Klaus Obermeyer’s Trip to Magical Munda
By Visitsolomons
Nightlife
By Visitsolomons
It’s Island Time
Written
by Dan Morris for Life Begins At Meet the hidden paradise of the South
Pacific, an archipelago of 992 unspoilt tropical islands. Feel the
freedom of adventure above and below the sea and take i
No Self, Selflessness (Anatta/Anatman) & the Five Aggregates
Mindah-Lee Kumar (The Enthusiastic Buddhist)
34.4K subscribers
The
concept of no self or selflessness (also known as anatta or anatman in
Buddhism) can sometimes be confusing. If there is no self, then who or
what is experiencing our present reality? The Buddha taught that there
are five aggregates that constitute a living being; however, to solely
identify with these is to rob ourselves of knowing our true nature which
isn’t defined by these five phenomena.
In
this video, I explain in detail what these five aggregates (khandhas or
skandhas) are and how the Buddha’s teachings of no self serves as a
liberating reminder that our thoughts, feelings and perceptions are not
to be taken so seriously; that instead there is a way to live in this
world with a greater lightness of being.
“Gaddula
Sutta: The Leash (2)” (SN 22.100), translated from the Pali by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November
2013,http://www.accesstoinsight.org/tipita….
“Bahuna
Sutta: To Bahuna” (AN 10.81), translated from the Pali by Thanissaro
Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013,http://www.accesstoinsight.org/tipita….
“‘When
you know for yourselves…’: The Authenticity of the Pali Suttas”, by
Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 23 April 2012,http://www.accesstoinsight.org/lib/au….
There
are three different views of the ego or Self. The first is the belief
in Self as the soul-entity. The second is the view of the Self based on
conceit and pride. The third is the Self as a conventional term for the
first-person singular as distinct from other persons. The Self or “I”
implicit in “I walk” has nothing to do with illusion or conceit. It is a
term of common usage that is to be found in the sayings of the Buddha
and arahants. — Discourse on the Ariyavasa Sutta.
Anatta
or the Not-Self is a very important concept of Buddhism, which
distinguishes it from other religions such as Hinduism and Jainism. In
the following discussion, we discuss the concept of Anatta in Buddhism,
its importance to the Eightfold Path and the meditative practices of
Buddhism, and its possible origins in ancient India before the Buddha.
Anatta means
Anatta
is the Pali or the crude version of the Sanskrit word, Anatma, meaning
Not-Self. It is also often called the Non Self or No Self. Anatta refers
to the absence of Self (ana + atma). Anatta also means objective
reality or what is not Self or what is other than the Self. Anatta
represents all that exists outside the Self or other than the Self.
The
roots of Anatta or Anatma are not in Buddhism or in the teachings of
the Buddha, but in the ascetic traditions of Hinduism and Jainism of
ancient India. It is also not specific to Buddhism only. The Buddha made
it popular by making it the central aspect of his teachings. In the
belief systems of ancient India, especially those of Hinduism and
Jainism, Anatta represented the objective or perceptual aspect of the
existential reality. It also represented the outward approach or the
perceptual, mindful approach to achieve liberation, in contrast to the
inward, witness approach or the withdrawal approach to experience the
subjective Self (Atma or Atman).
Anatta as Not-self
The
Buddha taught the nonexistence of eternal Souls in the beings. He held
that the eternal Self was an illusion, a notion or a formation of the
mind. It had no basis in reality. According to him, the world was bereft
of a soul (or God), and so was the case with the microcosm of any
living being. It was neither possible nor believable that an eternal,
imperishable and stable soul could exist anywhere or in any being, when a
mere observation showed that beings were subject to change, aging,
decay and death. All sentient beings, and even the objects were in the
process of becoming and changing from one state to another.
The
only Self that made sense to him was the objective self, which could be
identified with a name and form and possessed a physical Self, and
which was made up of the mind and body. The physical self, or beingness
(Anatta or Not-self), was neither eternal nor imperishable nor
subjective, but was a part of the objective reality (anatta) only, which
could be objectified as a person, but could still be subjectively
viewed in its entirety as well as in its parts. Thus, the Anatta was a
formation, created by the aggregates of thoughts, memories, desires,
expectations, compassion, attachment, illusion and egoism. It was
temporary, perishable and changeable. Beyond that objective reality of
Anatta, there was nothing else such as a permanent, unchanging, eternal
Self.
As
part of his teaching, the Buddha discouraged speculation upon any
phenomena, which were not part of the perceptual reality. Accordingly,
he discouraged questions and speculation upon the nature of the
transcendental Self or God. He also avoided speculation upon the nature
of Anatta reality, whether it was real or illusory, just as he avoided
elaborating the state of Nirvana because it too was outside the
boundaries of ordinary human experience.
In
a sermon delivered to his first five disciples (Samyutta-Nikaya 22.59),
the Buddha provided a clear reasoning in favor of his No-Self argument
and advised them to renounce all sense of ownership and possessiveness
to end attachment, suffering and the process of becoming. He told them
the following.
“O
monks, the well-instructed noble disciple, seeing thus, gets wearied of
form, gets wearied of feeling, gets wearied of perception, gets wearied
of mental formations, gets wearied of consciousness. Being wearied he
becomes passion-free. In his freedom from passion, he is emancipated.
Being emancipated, there is the knowledge that he is emancipated. He
knows: ‘birth is exhausted, lived is the holy life, what had to be done
is done, there is nothing more of this becoming.’”
On
another occasion, as recorded in the same text, he explained the
concept of Anatta to another disciple. When he was asked what Anatta
meant, he replied thus.
“Just
this, Radha, form is not the Self (anatta), sensations are not the Self
(anatta), perceptions are not the Self (anatta), assemblages are not
the Self (anatta), consciousness is not the Self (anatta). Seeing
thusly, this is the end of birth, the Brahman life has been fulfilled,
what must be done has been done.”
In
short, what the Buddha meant was that the body was not the (eternal)
Self, the mind was not the Self, the feelings were not the Self, or
anything possessed by them was not the Self. The notion of Self, the
belief that something was mine or yours, was a mere illusion, which
arose from the coming together of aggregates and the formation of a
personality and its consciousness. The consciousness itself was a
formation of thoughts, feelings, emotions, sensations, memory, reason
and intelligence. By observing them and understanding their movements,
one could resolve suffering and attain peace and equanimity.
Anatta as the objective reality
Anatta
means not only Not-self but also the objective or the perceptual
reality which we experience through the mind and the body. It is the
reality, which is not the Self or other than the Self or has no relation
whatsoever with the Self. Whether the Self exists or not is immaterial.
Whatever the mind and body experiences including the world in which
they reside constitute the Anatta or the Anatta reality.
atta and anatta The Anatta, objective and the Atma, subjective realities
The
religions of India fall into Atma and Anatma traditions. They are also
referred to as Asti (Is) and Nasti (Is not). Hinduism and Jainism are
Atmic traditions. They believe in the existence of eternal souls and in
their subjective reality, which is pure, transcendental, self-existing,
indefinable, indescribable, indestructible, all knowing, and infinite.
The souls are also beyond the mind and senses. Hence, they cannot be
experienced in the wakeful state.
The
soul or the Self cannot be experienced in deep sleep state also since
the mind remains covered in tamas when a person is asleep. It can be
experienced only when the mind and the senses are fully withdrawn and
absorbed in the contemplation of the Self. Since, it is subjective, the
Self cannot be objectified by any means, except notionally or
theoretically for our study and understanding.
In
contrast, Buddhism is a non-atmic tradition. It does not believe in the
pure subjective reality which can exist without any relationship to our
experience of the world. If it is, it serves no purpose in resolving
our suffering, because our suffering does not arise from the unknown
Self, but from the known world. It is the source of karma and the cause
of our suffering.
The Anatta strategy
Because
of their fundamental doctrinal differences, Buddhism and Hinduism
follow divergent strategies to deal with human suffering. Buddhism
relies upon Anatta reality and Hinduism upon the Atma reality. Hence
they fundamentally differ with regard to their methods to discipline the
mind and body and cultivate discernment to achieve liberation. Buddhism
relies upon the outward, mindfulness strategy to see the objects of the
mind, the body and the world with greater clarity and intelligence to
identify the causes of bondage and suffering, while Hinduism recommends
the inward, contemplative and restful approach in which the mind and
body are withdrawn from the objective reality and silenced to experience
self-absorption (Samadhi).
While
Hinduism aims to shut down the mind and body from the causes of
suffering, Buddhism attempts to face them and understand them with the
Anatta approach or strategy, by accepting the objective reality as the
starting point for the practice of the Eightfold Path. It is a
confrontational approach, but true to the teachings of the Buddha, with
gentleness, compassion and nonviolence. With right perception, right
thinking and right views, it dwells upon the known rather than the
unknown, and looks for solutions within the human experience rather than
outside it. The Buddhists do not believe that there can be a subjective
reality which is independent of the being or beyond the mind and
senses. Even if it exists, there is no proof that it is the cause of
suffering.
Existential
suffering is produced by the existence of things and causes or the
objective reality. Logically, it is better to begin with the known
rather than the unknown to resolve existential suffering, and look for
viable solutions in the current reality of the present moment rather
than in some metaphysical notion of an inexplicable state that cannot
humanly be experienced when the mind is active and awake. The Buddhists,
therefore, remain wide awake and mindful of their suffering as well as
their goal of Nirvana. They may renounce the worldly life, but do not
escape from it.
The
Four Noble truths unambiguously trace human suffering to the
existential reality (Anatta) in which beings are caught. Anatta is
amorphous. When people become involved with it through their senses,
they develop desires and become bound to the cycle of births and deaths.
Anatta is alluring enough to consume our attention and involvement.
However, it is also like a honey-trap, which binds the beings to
Samsara, or the cycle of births and deaths. When people cling to the
world and its objects through attraction and aversion, they become bound
to the mortal world and invite suffering into their lives. By engaging
in desire-ridden actions, they incur karma and thereby become bound to
the cycle of births and deaths.
With
this understanding, the Buddha advised monks to observe the objective
reality (Anatta) with mindfulness and discernment to see how it caused
desires and attachments and produced suffering. This was in sharp
contrast to the approach followed in Hinduism and Jainism where the
emphasis was upon withdrawing from the objective reality and remaining
focused on the Self to experience the purely subjective, omniscient
state of the transcendental Self.
Buddhism
wholeheartedly accepts the Anatta approach, without any ambivalence,
and urges its followers to face the reality rather than engaging in
speculations about it, or shutting down their minds and senses to it. It
is a very practical, psychoanalytical and down to earth religion, which
relies upon intelligence (Buddhi) rather than divine intervention to
deal with the problems and the suffering people face. It firmly holds
that one cannot resolve suffering by escaping from it or putting the
mind to sleep, but by becoming more aware, awake and mindful of its
causes and avoiding all possible mistakes that lead to them by right
living on the Eightfold Path. One may speculate upon the Self and its
reality, but it is an intellectual effort or an elitist approach, which
does not mitigate suffering other than giving some people the smug
satisfaction that they engaged their minds in higher thinking.
Anatta as impermanence
The
Buddha taught not only the Not-self approach to observe oneself but
also the impermanence of the personality. He advised his followers not
to identify themselves with their names and forms (nama rupa) or their
Anatta reality, but become aware of the different aspects of their minds
and bodies to know how they produced suffering. By knowing that they
were mere aggregates of mental and physical objects and understanding
the objective reality (anatta) within them and around them, they could
overcome their desires and clinging and come to terms with their
suffering and their seeking and striving.
In
Buddhist parlance, every living being is just like a river, which is
ever changing. Since it flows continuously, one may outwardly see the
same river, with the same twists and turns. However, it is never the
same because its water is continuously replaced by the water flowing
from behind. Over a long period, the river itself may change course, or
dry up completely, due to the changes in the climate or environment.
Our
consciousness is similar to the river, and our bodies are similar to
the earth which supports the rivers. Just as the rivers, our
consciousness is always in a state of flux, moving and changing. When a
monk realizes that change and impermanence characterize our existence,
he is no more troubled by what happens to him, what changes in him or
what he gains or loses. He becomes equal to the happenings in his mind
and body as well as in the world. Having discerned the truth about
himself and the world, he attains peace and equanimity, which in
Buddhism, is called the state of Nirvana.
From
the teachings of the Buddha we understand that if you study the
individual components of a being and if you separate each of them, you
will realize that nothing exists beyond them, which is permanent and
stable. The personality or the beingness is like a bubble. It is an
aggregate of many individual components, which are held together by
desires and essential nature. If you separate them, can you say that the
individual still exists?
The
notion of Self is not only an illusion but also an obstacle to the
realization of Nirvana or knowing the truth about oneself. A person or
his beingness is created by the aggregates of memories, feelings,
perceptions, emotions, etc. Depending upon which of them the person
chooses to define himself, the person becomes distinguished or acquires
distinctive traits and characteristics which separate him from the rest.
If
those choices or components are changed, a different personality
emerges from the same person. We know from experience that people do not
hold the same thoughts or feelings or emotions always. Hence, they act
differently in different circumstances and remain unpredictable. The
same happens when a person loses his mind or suffers from amnesia. He
becomes a different person with a different personality. From an
existential point of view, the objective Self (self-image) is one’s own
creation or formation. It is an objective reality which can be
perceived, altered, influenced or silenced.
Anatta as emptiness
The
essence of Anatta is emptiness. Anatta is the objective experience of
the formation and aggregation of things. Nothing is permanent there and
nothing there lasts forever. It is like the clouds in the sky or the
colors that manifest before the sunset. It exists as long as the mind
and the senses exist. When the personality is dissolved, the Anatta
which is dependent on it also dissolves. Sister Khema 1 explains the
Anatta state from the perspective of Nirvana in the following words.
“The
Non-Self is experienced through the aspect of impermanence, through the
aspect of unsatisfactoriness, and through the aspect of emptiness.
Empty of what? The word ‘emptiness’ is so often misunderstood because
when one only thinks of it as a concept, one says ‘what do you mean by
empty?’ Everything is there: there are the people, and there are their
insides, guts and their bones and blood and everything is full of stuff —
and the mind is not empty either. It’s got ideas, thoughts and
feelings. And even when it doesn’t have those, what do you mean by
emptiness? The only thing that is empty is the emptiness of an entity.
There is no specific entity in anything. That is emptiness. That is the
nothingness. That nothingness is also experienced in meditation. It is
empty, it is devoid of a specific person, devoid of a specific thing,
devoid of anything which makes it permanent, devoid of anything which
even makes it important. The whole thing is in flux. So the emptiness is
that. And the emptiness is to be seen everywhere; to be seen in
oneself. And that is what is called anatta, non-Self. Empty of an
entity. There is nobody there. It is all imagination. At first that
feels very insecure.”
Share This
Suggestions for Further Reading
Buddhism - The Concept of Anatta or No Self
Anatta and Rebirth or Reincarnation
What Anatta or No-Self is All About
Why The Buddha Taught the Anatta or Not-Self Doctrine
The Right Approach to the Anatta or Not-Self Doctrine
Anicca or Anitya in Buddhism
The Agendas of Mindfulness
The Five Aggregates A Study Guide
The Working of Maya or Illusion - A Buddhist Perspective
Respect in Buddhist Thought and Practice
Buddhism and the Need For Security
Buddhism - Meditation Upon the Body
The Buddhist Meditation
Buddhism - Stages in the Practice of Dhamma
Anapanasati Sutta Mindfulness of Breathing
Buddhism - Talks on the Training of the Mind
The Buddha’s Teaching on Right Mindfulness
The Meaning and Practice of Mindfulness
Buddhism - Vinaya or Monastic Discipline
Right Conduct For Lay Buddhists
Nirvana or Nibbana in Buddhism
Buddhism - Objects of Meditation and Subjects for Meditation
In Buddhism, samsara is often defined as the endless cycle of birth,
death, and rebirth. Or, you may understand it as the world of suffering
and dissatisfaction (dukkha), the opposite of nirvana, which is the condition of being free from suffering and the cycle of rebirth.
In literal terms, the Sanskrit word samsara means “flowing on” or “passing through.” It is illustrated by the Wheel of Life and explained by the Twelve Links of Dependent Origination.
It might be understood as the state of being bound by greed, hate, and
ignorance, or as a veil of illusion that hides true reality. In
traditional Buddhist philosophy, we are trapped in samsara through one
life after another until we find awakening through enlightenment.
However, the best definition of samsara, and one with more modern applicability may be from the Theravada monk and teacher Thanissaro Bhikkhu:
”Instead of a place, it’s a process: the tendency to keep
creating worlds and then moving into them.” And note that this creating
and moving in doesn’t just happen once, at birth. We’re doing it all the
time.”
Creating Worlds
We aren’t just creating worlds; we’re also creating ourselves. We
beings are all processes of physical and mental phenomena. The Buddha
taught that what we think of as our permanent self, our ego,
self-consciousness, and personality, is not fundamentally real. But,
it’s continually regenerated based on prior conditions and choices. From
moment to moment, our bodies, sensations, conceptualizations, ideas and
beliefs, and consciousness work together to create the illusion of a
permanent, distinctive “me.”
Further, in no small extent, our “outer” reality is a projection of
our “inner” reality. What we take to be reality is always made up in
large part of our subjective experiences of the world. In a way, each of
us is living in a different world that we create with our thoughts and
perceptions.
We can think of rebirth, then, as something that happens from one
life to another and also something that happens moment to moment. In
Buddhism, rebirth or reincarnation is not the transmigration of an individual soul to a newly born body (as is believed in Hinduism), but more like the karmic conditions
and effects of life moving forward into new lives. With this kind of
understanding, we can interpret this model to mean that we are “reborn”
psychologically many times within our lives.
Likewise, we can think of the Six Realms
as places we may be “reborn” into every moment. In a day, we might pass
through all of them. In this more modern sense, the six realms can be
considered by psychological states.
The critical point is that living in samsara is a process. It is
something we’re all doing right now, not just something we’ll do at the
beginning of a future life. How do we stop?
Liberation From Samsara
This brings us to the Four Noble Truths. Very basically, the Truths tell us that:
The Twelve Links of Dependent Origination describe the process of dwelling in samsara. We see that the first link is avidya,
ignorance. This is ignorance of the Buddha’s teaching of the Four Noble
Truths and also ignorance of who we are. This leads to the second link, samskara, which contains the seeds of karma. And so on.
We can think of this cycle-chain as something that happens at the
beginning of each new life. But by a more modern psychological reading,
it is also something we’re doing all the time. Becoming mindful of this
is the first step to liberation.
Samsara and Nibbana
Samsara is contrasted with nirvana. Nirvana is not a place but a state that is neither being nor non-being.
Theravada Buddhism understands samsara and nirvana to be opposites. In Mahayana Buddhism,
however, with its focus on inherent Buddha Nature, both samsara and
nirvana are seen as natural manifestations of the empty clarity of the
mind. When we cease to create samsara, nirvana naturally appears;
nirvana, then, can be seen as the purified true nature of samsara.
However you understand it, the message is that although the
unhappiness of samsara is our lot in life, it is possible to understand
the reasons for it and the methods for escaping it.
10 Famous and Tallest Statues of Lord Buddha in India
Buddhism
as a religion originated in the eastern part of Indian Subcontinent,
Gautama Buddha is the primary figure in Buddhism. In most Buddhist
traditions, Siddhartha Gautama is regarded as the Supreme Buddha and
worshiped in the form of statue, Here is the list of top 10 tallest
statues of Lord Buddha in India, Few more are Prakriti Bhavan Buddha
Statue in West Bengal,Lord Buddha statue in Agartala.
Tathagata Tsal – 39 m
Buddha
Park of Ravangla in South Sikkim host the tallest status of Lord Buddha
in India, constructed between 2006 and 2013 and Ravangla is part of the
Himalayan Buddhist Circuit.
Dhyana Buddha Statue – 38.1
Dhyana
Buddha statue in Amaravathi is the second tallest status of Buddha in
India in sitting posture, situated on the banks of Krishna river of
Andhra Pradesh.
Clement Town Buddha Statue – 31 m
Mindroling Monastery Buddha
A
103 feet (31 m) high statue of Buddha is dedicated to the Dalai Lama is
situated in Clement Town Monestry, the highest Mindroling Monestry in
the world. Also a large Tibetan settlement and the World’s Largest
Stupa, of the re-established Mindroling Monastery from Tibet, is
situated in Clement Town.
Great Buddha, Bodhgaya – 25 m
The
Great Buddha Statue is one of the major Buddhist tourist attraction in
Bodhgaya with 25 m (82 ft) high in meditation pose. Great Buddha is
possibly the largest Buddha statue in meditation pose built in India
with the mix of sandstone blocks and red granite.Image
source:Dollsofindia
Standing Buddha, Sarnath
One
of the main attractions of Sarnath is the 80 ft high Standing statue of
Lord Buddha, located on the premises of Thai Buddha Vihar in Sarnath.
The standing statue of Sarnath is one of the country’s tallest standing
statue of Lord Buddha.
Monolith Buddha Statue, Hyderabad
Hussain-Sagar-Lake
The
Buddha Statue of Hyderabad stands in an island in the middle of the
Hussain Sagar lake and is the world’s tallest monolith statue of Gautama
Buddha. Hussain Sagar is an artificial lake and the statue of standing
Buddha in abhya mudra
Reclining Buddha, Kushinara
sleeping-statue-of-buddha
Kushinara
is an important Buddhist pilgrimage site, where Buddhists believe
Gautama Buddha attained Parinibbana after his death. The reclining
Nibbana statue of the Buddha is inside the Parinibbana Stupa is 6.10
metres long and is made of monolith red sand stone.
Metteyya Awakened One With Awareness Ladakh
Golden-Metteyya Awakened One With Awareness
Metteyya
Awakened One With Awareness statue is 32 metre tall statue near Diskit
Monastery in the Nubra Valley of Ladakh. Diskit Monastery also known as
Deskit Gompa is the oldest and largest Buddhist monastery in Ladakh.
Belam Caves Buddha, Andhra Pradesh
Belam-Caves-Buddha-Statue
A
giant Buddha Statue near a hillock near the Belum Caves of Andhra
Pradesh,the cave is the second largest cave in Indian subcontinent and
known for its stalactite and stalagmite formations. The area of cave
known as Meditation hall was used by Buddhist
Huge
and Magnificent statue of Lord Buddha with 26 feet high is situated
inside the main Tawang Monastery, the largest monastery in India and
second largest in the world. Tawang Monastery is one of the Mindblowing
Buddhist Monasteries in India.
Ajanta Caves Buddha, Aurangabad
The
Ajanta Caves are about 30 rock-cut Buddhist cave monuments include
paintings and sculptures which are masterpieces of Buddhist religious
art. A statue of a reclining Buddha carved on the wall of the ancient
Buddhist rock temple in Ajanta Caves near Aurangabad.
Maitreya Buddha, Kushinara
The
Metteyya Awakened One with Awareness Project international organisation
and the UP State Government have worked together to set up to construct
a 152 metre (500 ft) statue of the Metteyya Awakened One with Awareness
in Kushinara of Uttar Pradesh and also the area surrounding the
Project. Recenlty the project scope has changed to a smaller statue of
the Metteyya Awakened One with Awareness in Kushinara and a 45 metre
(150 ft) statue of the Metteyya Awakened One with Awareness in
Bodhgaya, Bihar.
Photo: Travelogy India
Ladakh
is known as the land of monasteries. Out of the numerous monasteries,
Diskit Monastery, is the oldest and the largest Buddhist monastery in
the Nubra Valley. It was founded in the 14th century and is located at
an altitude of 3,142 meters. And ironically enough, it faces Pakistan!
What Is It?
The
monastery is based in the Diskit village that is a 3-hour drive through
rugged, harsh roads from Leh city. And while I was on my way to the
monastery, I crossed the Khardung pass, which is known for being the
highest motorable road of the world. But what is iconic about the
monastery is that it houses the biggest and oldest Buddha statue, one
that is 106 feet tall!
The Monastery
Bang
opposite the Metteyya Awakened One with Awareness statue, perched atop a
hill is the Diskit monastery. I had to descend the statue elevation,
and take my car that drove me to the foot of the monastery. It’s just a
10 minute drive from the Metteyya Awakened One with Awareness statue
I
wanted to visit the prayer hall mainly, and was asked to climb ‘some’
stairs, to get to it. After what seemed like a hundred stairs, I managed
to climb my way to the door of the prayer hall! I took about 5 stops to
breathe (and of
Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
”Pain is a Gift Instead of avoiding it, Learn to embrace it. Without pain, there is no growth
what is gained by practicing concentration.reply is, “Nothing!”
“However , what is lost is
Anger,Anxiety,Depression,Insecurity,Fear of Old Age and Death.
”The
right to life, meaningless without the right to livelihood, has been
suspended by invoking the Disaster Management Act which does not empower
the kind of sweeping restrictions now in place
anicca
These three basic facts of all existence are:
Impermanence or Change (anicca)
Suffering or Unsatisfactoriness (dukkha)
Not-self or Insubstantiality (anattaa).
The Fact of Impermanence
Words of the Matteyya Awakened One with Awareness
The
perceiving of impermanence, bhikkhus, developed and frequently
practiced, removes all sensual passion, removes all passion for material
existence, removes all passion for becoming, removes all ignorance,
removes and abolishes all conceit of “I am.”
Just
as in the autumn a farmer, plowing with a large plow, cuts through all
the spreading rootlets as he plows; in the same way, bhikkhus, the
perceiving of impermanence, developed and frequently practiced, removes
all sensual passion… removes and abolishes all conceit of “I am.”
— SN 22.102
It
would be better, bhikkhus, if an uninstructed ordinary person regarded
this body, made of the four great elements, as himself rather than the
mind. For what reason? This body is seen to continue for a year, for two
years, five years, ten years, twenty years, fifty years, a hundred
years, and even more. But of that which is called mind, is called
thought, is called consciousness, one moment arises and ceases as
another continually both day and night.
— SN 12.61
Aniccaa vata sa”nkhaaraa — uppaada vaya dhammino
Uppajjitvaa nirujjhanti — tesa.m vuupasamo sukho.
— Mahaa-Parinibbaana Sutta (DN 16)[1]
The Matteyya Awakened One with Awareness explains:
The
five aggregates, monks, are anicca, impermanent; whatever is
impermanent, that is dukkha, unsatisfactory; whatever is dukkha, that is
without attaa, self. What is without self, that is not mine, that I am
not, that is not my self. Thus should it be seen by perfect wisdom
(sammappa~n~naaya) as it really is. Who sees by perfect wisdom, as it
really is, his mind, not grasping, is detached from taints; he is
liberated.
— SN 22.45
The
Matteyya Awakened One with Awareness gives five very striking similes
to illustrate the ephemeral nature of the five aggregates. He compares
material form to a lump of foam, feeling to a bubble, perception to a
mirage, mental formations to a plantain trunk (which is pithless,
without heartwood), and consciousness to an illusion, and asks: “What
essence, monks, could there be in a lump of foam, in a bubble, in a
mirage, in a plantain trunk, in an illusion?”
Continuing, the Matteyya Awakened One with Awareness says:
Whatever
material form there be: whether past, future, or present; internal or
external; gross or subtle; low or lofty; far or near; that material form
the monk sees, meditates upon, examines with systematic attention, he
thus seeing, meditating upon, and examining with systematic attention,
would find it empty, he would find it insubstantial and without essence.
What essence, monks, could there be in material form?
The Matteyya Awakened One with Awareness speaks in the same manner of the remaining aggregates and asks:
What essence, monks, could there be in feeling, in perception, in mental formations and in consciousness?
— SN 22.95
Thus
we see that a more advanced range of thought comes with the analysis of
the five aggregates. It is at this stage that right understanding known
as insight (vipassanaa) begins to work. It is through this insight that
the true nature of the aggregates is grasped and seen in the light of
the three characteristics (ti-lakkhana), namely: impermanence,
unsatisfactoriness, and no-self.
It
is not only the five aggregates that are impermanent, unsatisfactory,
and without self, but the causes and conditions that produce the
aggregates are also impermanent, unsatisfactory, and without self. This point the Matteyya Awakened One with Awareness makes very clear:
Material
form, feeling, perception, mental formations and consciousness, monks,
are impermanent (anicca). Whatever causes and conditions there are for
the arising of these aggregates, they, too, are impermanent. How monks,
could aggregates arisen from what is impermanent, be permanent?
Material
form… and consciousness, monks, are unsatisfactory (dukkha); whatever
causes and conditions there are for the arising of these aggregates,
they too are unsatisfactory. How, monks, could aggregates arise from
what is unsatisfactory be pleasant or pleasurable?
Material
form… and consciousness, monks, are without a self (anattaa);
whatever causes and conditions there are for the arising of these
aggregates, they, too are without self. How, monks, could aggregates
arise from what is without self be self (attaa)?
The
instructed noble disciple (sutavaa ariyasaavako), monks, seeing thus
becomes dispassionate towards material form, feeling, perception, mental
formations and consciousness: Through dispassion he is detached;
through detachment he is liberated; in liberation the knowledge comes to
be that he is liberated, and he understands: Destroyed is birth, lived
is the life of purity, done is what was to be done, there is no more of
this to come [meaning that there is no more continuity of the
aggregates, that is, no more becoming or rebirth].
— SN 22.7-9, abridged
The
Matteyya Awakened One with Awareness speaks of three kinds of illusion
or perversions (vipallaasa, Skt. viparyaasa) that grip man’s mind,
namely: the illusions of perception, thought, and view (sa~n~naa
vipallaasa; citta vipallaasa; di.t.thi vipallaasa).[2] Now when a man is
caught up in these illusions he perceives, thinks, and views
incorrectly.
He
perceives permanence in the impermanent; satisfactoriness in the
unsatisfactory (ease and happiness in suffering); self in what is not
self (a soul in the soulless); beauty in the repulsive.
He
thinks and views in the same erroneous manner. Thus each illusion works
in four ways (AN 4.49), and leads man astray, clouds his vision, and
confuses him. This is due to unwise reflections, to unsystematic
attention (ayoniso manasikaara). Right understanding (or insight
meditation — vipassanaa) alone removes these illusions and helps man to
cognize the real nature that underlies all appearance. It is only when
man comes out of this cloud of illusions and perversions that he shines
with true wisdom like the full moon that emerges brilliant from behind a
black cloud.
The
aggregates of mind and body, being ever subject to cause and effect, as
we saw above, pass through the inconceivably rapid moments of arising,
presently existing, and ceasing (uppaada, .thiti, bha”nga), just as the
unending waves of the sea or as a river in flood sweeps to a climax and
subsides. Indeed, human life is compared to a mountain stream that flows
and rushes on, changing incessantly (AN 7.70) “nadisoto viya,” like a
flowing stream.
Heraclitus,
that renowned Greek philosopher, was the first Western writer to speak
about the fluid nature of things. He taught the Panta Rhei doctrine, the
flux theory, at Athens, and one wonders if that teaching was
transmitted to him from India.
“There
is no static being,” says Heraclitus, “no unchanging substratum.
Change, movement, is Lord of the Universe. Everything is in a state of
becoming, of continual flux (Panta Rhei).”
He
continues: “You cannot step twice into the same river; for fresh waters
are ever flowing in upon you.” Nevertheless one who understands the
root of the Dhamma would go a step further and say: The same man cannot
step twice into the same river; for the so called man who is only a
conflux of mind and body, never remains the same for two consecutive
moments.”[3]
It
is said that through insight meditation (vipassanaa) one sees things as
they really are (yathaabhuutam) and not as they appear to be. Viewing
things as they really are implies, as we discussed above, seeing the
impermanent, unsatisfactory, and no-self nature of all conditioned and
component things. To such a meditative disciple of the Matteyya Awakened
One with Awareness the “world” is not the external or the empirical
world, but the human body with its consciousness. It is the world of the
five aggregates of clinging (pa~nca upaadaanakkhandaa). It is this that
he tries to understand as impermanent, unsatisfactory, and without self
or soul. It is to this world of body and mind that the Matteyya
Awakened One with Awareness referred to when he said to Mogharaaja,
“Ever mindful, Mogharaaja, see the world as void (su~n~na); having given
up the notion of a self [underlying it] — so may one overcome death
(Maara); The King of Death sees not one who thus knows the world” (Sutta
Nipaata).
“Material body is not self, feeling is
not self, perception is not self, mental formations are not self,
consciousness is not self. Then what self do selfless deeds affect?”
The
Matteyya Awakened One with Awareness, reading the thought of the monk’s
mind, said, “The question was beside the point” and made the monk
understand the impermanent, unsatisfactory, and non-self nature of the
aggregates.
“It
is wrong to say that the doer of the deed is the same as the one who
experiences its results. It is equally wrong to say that the doer of the
deed and the one who experiences its results are two different
persons,”[4] for the simple reason that what we call life is a flow of
psychic and physical processes or energies, arising and ceasing
constantly; it is not possible to say that the doer himself experiences
results because he is changing now, every moment of his life; but at the
same time you must not forget the fact that the continuity of life that
is the continuance of experience, the procession of events is not lost;
it continues without a gap. The child is not the same as an adolescent,
the adolescent is not the same as the adult, they are neither the same
nor totally different persons (na ca so na ca a~n~no, — Milinda Pa~nho).
There is only a flow of bodily and mental processes.
There
are three types of teachers, the first one teaches that the ego or the
self is real now as well as in the future (here and hereafter); the
second one teaches that the ego is real only in this life, not in the
future; the third one teaches that the concept of an ego is an illusion:
it is not real either in this life or in the hereafter.
The
first one is the eternalist (sassatavaadi); the second one is the
annihilationist (ucchedavaadi); the third one is the Matteyya Awakened
One with Awareness who teaches the middle way of avoiding the extremes
of eternalism and annihilationism. (Here the middle way is the doctrine
of dependent arising, or causal conditioning — Paticca Samuppaada).
..He
then hears the Perfect One expounding the teaching for the removal of
all grounds for “views,” of all prejudices, obsessions, dogmas, and
biases, for the stilling of all processes, for the relinquishment of all
substrata of existence, for the extirpation of craving, for dispassion,
cessation, extinction. He then thinks, “I shall be annihilated, I shall
be destroyed! No longer shall I exist!” Hence he grieves, is depressed
and laments; beating his breast, he weeps, and dejection befalls him.
Thus, bhikkhus, is there anxiety about realities.
— MN 22
To this, the only authentic answer is:
Since
in this very life a tathaagata (in this case generally understood as a
human being in the widest sense) is not to be regarded as existing in
truth, in reality, is it proper for you to assert: “as I understand the
doctrine taught by the Exalted One, insofar as a bhikkhu has destroyed
the aasavas [life’s “intoxicants” or passions] he is broken up and
perishes when body is broken up, he exists not after death.”?
— SN 22.85
For
the categorical relation of mind and matter (or “name and form,” naamaa
ruupam, as implied in the foregoing formulation), the following
statement of the Matteyya Awakened One with Awareness is the most
adequate and also the best-known in connection with our subject:
It
would be better, bhikkhus, for the unlearned worldling to regard this
body, built up of the four elements, as his self rather than the mind.
For it is evident that this body may last for a year, for two years, for
three, four, five or ten years… or even for a hundred years and more.
But that which is called thought, or mind, or consciousness,
continuously, during day and night, arises as one thing, and passes away
as another thing.
— SN 12.61
According
to the Matteyya Awakened One with Awareness, the person reaping the
fruits of good and bad actions (in a future life) is neither the same
one who has committed these actions nor a different one. The same
principle applies to the structural identification of a person in any
other respect and circumstance, in the stream of one single physical
life.
The
Buddhist refutation of both these extremes finds classical expression in
the following words of the Matteyya Awakened One with Awareness:
This
world, O Kaccaayana, generally proceeds on a duality, of the “it is”
and the “it is not.” But, O Kaccaayana, whoever perceives in truth and
wisdom how things originate in the world, for him there is no “it is
not” in this world. Whoever, Kaccaayana, perceives in truth and wisdom
how things pass away in the world, for him there is no “it is” in this
world.
— SN 12.15
What
is that duality? It is eye, which is impermanent, changing,
becoming-other, and visible objects, which are impermanent, changing,
and becoming-other: such is the transient, fugitive duality [of
eye-cum-visible objects], which is impermanent, changing, and
becoming-other. Eye-consciousness too is impermanent. For how could
eye-consciousness arisen by depending on an impermanent condition be
permanent? The coincidence, concurrence, and confluence of these three
factors which is called contact and those other mental phenomena arising
as a result are also impermanent. (The same formula is applied to the
other sense-organs and the consciousnesses named after them.)
— SN 35.93
It is in view of the impermanence and insubstantiality of consciousness that Matteyya Awakened One with Awareness has declared:
Better
were it bhikkhus that the uneducated many-folk should conceive this
four-element-made body, rather than citta, to be soul. And why? The body
is seen to persist for a year, for two, three, four, five, ten or
twenty years, for a generation, even for a hundred years or even for
longer, while that which is called consciousness, that is mind, that is
intelligence, arises as one thing, ceases as another, both by day and
night.
— SN 12.61
“Do
you see, O bhikkhus, such a soul-theory in the acceptance of which,
there would not arise grief, lamentation, suffering, distress, and
tribulation?”
“Certainly not, Sir.”
“Good,
O bhikkhus, I too, O bhikkhus, do not see a soul-theory, in the
acceptance of which there would not arise grief, lamentation, suffering,
distress, and tribulation.”
— MN 22
There
is no single treatise on the characteristic of impermanence either in
the Tipi.taka or its commentaries, and so we shall have to bring
together passages from a number of sources. We may also bear in mind
that the Buddha does not confine descriptions of a general nature such
as this to the observed alone, but extends them to include the observer,
regarded as actively committed in the world he observes and acting on
it as it acts on him, so long as craving and ignorance remain
unabolished. “That in the world by which one perceives the world
[loka-sa~n~nii] and conceives concepts about the world [loka-maanii] is
called ‘the world’ in the Ariyas’s Discipline. And what is it in the
world with which one does that? It is with the eye, ear, nose, tongue,
body, and mind” (SN 35.116/vol. iv, 95). That same world “is being worn
away [lujjhati], that is why it is called ‘world’ [loka]” (SN 35.82/vol.
iv, 52). That impermanence is not only appropriate to all of any arisen
situation but also to the totality of all arisen situations:
“Bhikkhu,
there is no materiality whatever… feeling… perception…
formations… consciousness whatever that is permanent, everlasting,
eternal, not subject to change, that will last as long as eternity.”
Then
the Blessed One took a small piece of cowdung in his hand he told the
bhikkhu: “Bhikkhu, if even that much of permanent, everlasting, eternal
individual selfhood [attabhaava], not subject to change could be found,
then this living of a life of purity [brahmacariya] could not be
described as for the complete exhaustion of suffering [dukkhakkhaya].”
— SN 22.96/vol. iii, 144
And again:
“Bhikkhus,
I do not dispute with the world [the ‘world’ in the sense of other
people], the world disputes with me: no one who proclaims the True Idea
[dhamma] disputes with anyone in the world. What wise men in the world
say there is not [natthi], that I too say there is not; and what wise
men in the world say there is [atthi], that I too say there is… Wise
men in the world say there is no permanent, everlasting, eternal
materiality not subject to change, and I too say there is none. [And
likewise with the other four categories.] Wise men in the world say that
there is impermanent materiality that is unpleasant and the subject to
change, and I too say there is that.”
— SN 22.94/vol. iii, 138-9
The Matteyya Awakened One with Awareness’s last words were:
Handa
daani bhikkhave aamantayaami vo: vayadhammaa sa”nkhaaraa, appamaadena
sampaadetha — Indeed, bhikkhus, I declare to you: All formations are
subject to dissolution; attain perfection through diligence.
— DN 16/vol. ii, 156
A little earlier he had said:
Has
it not already been repeatedly said by me that there is separation,
division, and parting from all that is dear and beloved? How could it be
that what is born, come to being, formed and is liable to fall, should
not fall? That is not possible.
— DN 16/vol. ii, 144
There are, besides these, countless passages where this exhortation is variously developed, from which only a few can be chosen.
Bhikkhus, when a man sees as impermanent the eye [and the rest], which is impermanent, then he has right view.
— SN 35.155/vol. iv, 142
Bhikkhus,
formations are impermanent, they are not lasting, they provide no real
comfort; so much so that that is enough for a man to become
dispassionate, for his lust to fade out, and for him to be liberated.
— AN 7.62/vol. iv, 100
What
is perception of impermanence? Here, Aananda, a bhikkhu, gone to the
forest or to the root of a tree or to a room that is void, considers
thus: “Materiality is impermanent, feeling… perception…
formations… consciousness is impermanent.” He abides contemplating in
this way impermanence in the five “categories affected by clinging.”
AN 10.60/vol. v, 109
What
is perception of impermanence in the world of all [all the world]?
Here, Aananda, a bhikkhu is humiliated, ashamed, and disgusted with
respect to all formations.
— AN 10.60/vol v, 111
Perception
of impermanence should be maintained in being for the elimination of
the conceit “I am,” since perception of not-self becomes established in
one who perceives impermanence, and it is perception of not-self that
arrives at the elimination of the conceit “I am,” which is extinction
[nibbaana] here and now.
— Ud. Iv, 1/p.37
And
how is perception of impermanence maintained in being and developed so
that all lust for sensual desires [kaama], for materiality [ruupa], and
for being [bhava], and also all ignorance are ended and so that all
kinds of the conceit “I am” are abolished? “Such is materiality, such
its origin, such its disappearance; such is feeling,…, perception,…
formations,… consciousness, such its origin, such its disappearance.”
— SN 22.102/vol. iii, 156-7
Here,
bhikkhus, feelings… perceptions… thoughts [vitakka] are known to
him as they arise, known as they appear present, known as they
disappear. Maintenance of this kind of concentration in being conduces
to mindfulness and full awareness… Here a bhikkhu abides contemplating
rise and fall in the five categories affected by clinging thus: “Such
is materiality, such its origin, such its disappearance, [and so with
the other four].” Maintenance of this kind of concentration conduces to
the exhaustion of taints [aasava].
— DN 33/vol. iii, 223
When
a man abides thus mindful and fully aware, diligent, ardent, and
self-controlled, then if a pleasant feeling arises in him, he
understands “This pleasant feeling has arisen in me; but that is
dependent not independent. Dependent on what? Dependent on this body.
But this body is impermanent, formed, and dependently originated. Now
how could pleasant feeling, arisen dependent on an impermanent, formed,
dependently arisen body, be permanent? In the body and in feeling he
abides contemplating impermanence and fall and fading and cessation and
relinquishment. As he does so, his underlying tendency to lust for the
body and for pleasant feeling is abandoned.” Similarly, when he
contemplates unpleasant feeling, his underlying tendency to resistance
[pa.tigha] to the body and unpleasant feeling is abandoned; and when he
contemplates neither-unpleasant-nor-pleasant feeling his underlying tendency to ignorance of the body and of that feeling is abandoned.
— SN 36.7/vol. iv, 211-2
When
a bhikkhu abides much with his mind fortified by perception of
impermanence, his mind retreats, retracts, and recoils from gain, honor,
and renown, and does not reach out to it, just as a cock’s feather or
strip of sinew thrown on a fire retreats, retracts, and recoils and does
not reach out to it.
— AN 7.46/vol. iv, 51
When
a bhikkhu sees six rewards it should be enough for him to establish
unlimitedly perception of impermanence in all formations. What six? “All
formations will seem to me insubstantial; and my mind will find no
relish in the world of all [all the world]; and my mind will emerge from
the world of all [from all the world]; and my mind will incline towards
extinction; and my fetters will come to be abandoned; and I shall be
endowed with the supreme state of a recluse.”
— AN 6.102/vol. iii, 443
When
a man abides contemplating impermanence in the bases for contact [the
eye and the rest], the outcome is that awareness of repulsiveness in
contact is established in him; and when he abides contemplating rise and
fall in the five categories affected by clinging, the outcome is that
awareness of repulsiveness in clinging is established in him.
— AN 5.30/vol. iii, 32
Fruitful
as the act of giving is… yet it is still more fruitful to go with
confident heart for refuge to the Buddha, the Dhamma and of the Sa”ngha
and undertake the five precepts of virtue… Fruitful as that is… yet
it is still more fruitful to maintain loving-kindness in being for only
as long as the milking of a cow… Fruitful as that is… yet it is
still more fruitful to maintain perception of impermanence in being for
only as long as the snapping of a finger.
— AN 9.20/vol. 392-6 abbr.
Better a single day of life perceiving how things rise and fall than to live out a century yet not perceive their rise and fall.
— Dhp 113
It is impossible that a person with right view should see any formation as permanent.
— MN 115/vol. iii, 64
Lastly, a Sutta passage emphasizes a special relation with faith (saddhaa).
Materiality
[and the rest] is impermanent, changing, becoming other. Whoever
decides about, places his faith in, these dhammas in this way is called
mature in faith [saddhaanusaari]. He has alighted upon the certainty of
rightness… Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
— SN 25.1-10/vol. iii, 225 f.
The Matteyya Awakened One with Awareness replied, “Any such river can be halted
with the dam of mindfulness. This is why he called mindfulness the flood
stopper. With wisdom you can close the flood gates.”
Undertake
work while staying indoors, have to do our work and we have to take
care of the society. Sleep and get up early morning. Follow the curfew
then the work of All Aboriginal Awakened Societies can be done. Train
the parents to teach their children to wash their clothes, take bath and
iron their clothes. We
can practice concentration in different postures of the body with our
family members in smaller groups of five-seven within families.
We
have to remember Voice of All Aboriginal Awakened Societies in spirit.
Educate them in English and own mother tongue and also all the 116
Life on Pitcairn Island - home of the descendants of the mutineers from HMS Bounty
Redfern Natural History Productions
75.5K subscribers
Watch
the three-part Britain’s Treasure Islands documentary series on BBC
FOUR, starting Tue 12 Apr 2016 21:00. (repeated Wed 13 Apr 2016 20:00).
Pitcairn
Island was settled by the descendants of the mutineers who commandeered
the HMS Bounty in 1789. Today, the community on Pitcairn consists of
around 50 people who have fascinating history, culture and customs. In
this film, we visit Pitcairn Island to meet the islanders and discover
life on one of the world’s most remote inhabited islands.
For
almost a century, Pitcairn has partnered with some of the world’s
wealthiest families to meet their needs and drive better outcomes – year
to year, decade to decade, generation to generation.
Read Our Insights
COVID-19 Banner
Our Latest News
Wealth Momentum®
A true family office model
Wealth
Momentum®, an experience-based family office model, delivers at the
intersection of family and wealth—creating better outcomes. Our
proprietary model harnesses the most powerful drivers of financial and
family dynamics, maximizing the impact that sustains and grows wealth
for generations to come.
PIT_FWM_Model_2019_V7A_Model
Families & Individuals
Focus on What Is Most Important to You
Learn More
Single Family Offices
Your Family Office Powered by Pitcairn
Learn More
Learn more about Wealth Momentum®
The Pitcairn Experience
Learn more about the Pitcairn Experience
Explore more Videos
Featured
Announcements
Our e-book “Maintaining Wealth Momentum: The 3 Human Dimensions of Family Wealth” is now available for download.
Wealth
Momentum®, an experience-based family office model, delivers at the
intersection of family and wealth—creating better outcomes. Our
proprietary model harnesses the most powerful drivers of financial and
family dynamics, maximizing the
impact that sustains and grows wealth for generations to come.
In
this short teaching, Mingyur Rinpoche discusses the second of the four
common foundational practices, also called the four thoughts. These
practices help us understand our true nature and develop wisdom that can
end suffering. They aid in seeing and ending our negative habitual
patterns. The second thought, impermanence, helps to make our mind less
rigid and fixed as we realize that everything in the world is always
changing.
This video includes subtitle captions in English, German, and Spanish.
You can discuss this teaching in the Monthly Teachings Forum of learning.tergar.org under the topic The Four Thoughts – Impermanence.
Video length: 5 Minutes
Reflection Questions
How might realizing that things are not as fixed and permanent as we think help us to be happier?
Have you found meditation on impermanence to be helpful in your life, and if so, how?
To
learn more about meditation or about Mingyur Rinpoche and his
teachings, please visit the Tergar Meditation Community online at http://learning.tergar.org.
See also The Three Basic Facts of Existence III: Egolessness (Anattaa), The Wheel Publication No. 202/203/204
Contents
Preface
Motto
Words of the Buddha
The Fact of Impermanence (Piyadassi Thera)
Aniccam: The Buddhist Theory of Impermanence (Bhikkhu Ñanajivako)
A Walk in the Woods (Phra Khantipalo)
The Buddhist Doctrine of Anicca (Impermanence) (Y. Karunadasa)
Anicca (Impermanence) According to Theravada (Bhikkhu Ñanamoli)
Preface
If
we contemplate even a minute sector of the vast range of life, we are
faced with such a tremendous variety of life’s manifestations that it
defeats description. And yet three basic statements can be made that are
valid for all animate existence, from the microbe up to the creative
mind of a human genius. These features common to all life were first
found and formulated over 2500 years ago by the Buddha, who was rightly
called “Knower of the Worlds” (loka-vidu). They are the Three
Characteristics (ti-lakkha.na)
of all that is conditioned, i.e., dependently arisen. In English
renderings, they are also sometimes called Signs, Signata, or Marks.
anicca
These three basic facts of all existence are:
Impermanence or Change (anicca)
Suffering or Unsatisfactoriness (dukkha)
Not-self or Insubstantiality (anattaa).
The
first and the third apply to inanimate existence as well, while the
second (suffering) is, of course, only an experience of the animate. The
inanimate, however, can be, and very often is, a cause of suffering for
living beings: for instance, a falling stone may cause injury or loss
of property may cause mental pain. In that sense, the three are common
to all that is conditioned, even to what is below or beyond the normal
range of human perception.
Existence
can be understood only if these three basic facts are comprehended, and
this not only logically, but in confrontation with one’s own
experience. Insight-wisdom (vipassanaa-pa~n~naa) which is the ultimate
liberating factor in Buddhism, consists just of this experience of the
three characteristics applied to one’s own bodily and mental processes,
and deepened and matured in meditation.
To
“see things as they really are” means seeing them consistently in the
light of the three characteristics. Ignorance of these three, or
self-deception about them, is by itself a potent cause for suffering —
by knitting, as it were, the net of false hopes, of unrealistic and
harmful desires, of false ideologies, false values and aims of life, in
which man is caught. Ignoring or distorting these three basic facts can
only lead to frustration, disappointment, and despair.
Hence,
from a positive as well as a negative angle, this teaching on the Three
Basic Facts of Existence is of such vital importance that it was
thought desirable to add here more material to those brief expositions
that had already appeared in this series.
Beginning
with the present volume on Impermanence, each of the Three
Characteristics will receive separate treatment by different authors and
from different angles, with a great variety of approach.
Each
of these three publications will be concluded by an essay of the late
Venerable Ñanamoli Thera, in which all important canonical source
material on the respective Characteristic is collected, systematized,
and discussed. These tersely written articles merit close study and will
be found very helpful in the analytical as well as meditative approach
to the subject. Regrettably, the premature death of the venerable author
prevented him from writing a fourth article planned by him, which was
to deal with the interrelation of the Three Characteristics.
These
three articles of the Venerable Ñanamoli were originally written for
the Encyclopaedia of Buddhism, and the first one, on Anicca, appeared in
Volume I, p. 657ff., of that work. For kind permission to reproduce
these articles, the Buddhist Publication Society is much obliged to the
Editor-in-Chief of the Encyclopaedia, Dr. G. P. Malalasekera, and to the
publishers, the Department of Cultural Affairs, Colombo.
— Nyanaponika.
Motto
Whatever IS will be WAS.
— Bhikkhu Ñanamoli
The
decisively characteristic thing about this world is its transience. In
this sense, centuries have no advantage over the present moment. Thus
the continuity of transience cannot give any consolation; the fact that
life blossoms among ruins proves not so much the tenacity of life as
that of death.
— Franz Kafka
The Fact of Impermanence
Words of the Matteyya Awakened One with Awareness
The
perceiving of impermanence, bhikkhus, developed and frequently
practiced, removes all sensual passion, removes all passion for material
existence, removes all passion for becoming, removes all ignorance,
removes and abolishes all conceit of “I am.”
Just
as in the autumn a farmer, plowing with a large plow, cuts through all
the spreading rootlets as he plows; in the same way, bhikkhus, the
perceiving of impermanence, developed and frequently practiced, removes
all sensual passion… removes and abolishes all conceit of “I am.”
— SN 22.102
It
would be better, bhikkhus, if an uninstructed ordinary person regarded
this body, made of the four great elements, as himself rather than the
mind. For what reason? This body is seen to continue for a year, for two
years, five years, ten years, twenty years, fifty years, a hundred
years, and even more. But of that which is called mind, is called
thought, is called consciousness, one moment arises and ceases as
another continually both day and night.
— SN 12.61
The Fact of Impermanence
by Piyadassi Thera
“Impermanent,
subject to change, are component things. Strive on with heedfulness!”
This was the final admonition of the Buddha Gotama to his disciples.
And when the Buddha had passed away, Sakka, the chief of the deities, uttered the following:
Impermanent are all component things,
They arise and cease, that is their nature:
They come into being and pass away,
Release from them is bliss supreme.
Aniccaa vata sa”nkhaaraa — uppaada vaya dhammino
Uppajjitvaa nirujjhanti — tesa.m vuupasamo sukho.
— Mahaa-Parinibbaana Sutta (DN 16)[1]
Even
up to present times, at every Buddhist funeral in Theravada countries,
this very Pali verse is recited by the Buddhist monks who perform the
obsequies, thus reminding the congregation of the evanescent nature of
life.
It
is a common sight in Buddhist lands to see the devotees offer flowers
and light oil lamps before a Buddha image. They are not praying to the
Buddha or to any “supernatural being.” The flowers that fade and the
flames that die down, speak to them of the impermanency of all
conditioned things.
It
is this single and simple word Impermanence (anicca) which is the very
core of the Buddha’s teaching, being also the basis for the other two
characteristics of existence, Suffering and No-self. The fact of
Impermanence means that reality is never static but is dynamic
throughout, and this the modern scientists are realizing to be the basic
nature of the world without any exception. In his teaching of dynamic
reality, the Buddha gave us the master key to open any door we wish. The
modern world is using the same master key, but only for material
achievements, and is opening door after door with amazing success.
Change
or impermanence is the essential characteristic of all phenomenal
existence. We cannot say of anything, animate or inanimate, organic or
inorganic, “this is lasting”; for even while we are saying this, it
would be undergoing change. All is fleeting; the beauty of flowers, the
bird’s melody, the bee’s hum, and a sunset’s glory.
Suppose
yourself gazing on a gorgeous sunset. The whole western heavens are
glowing with roseate hues; but you are aware that within half an hour
all these glorious tints will have faded away into a dull ashen gray.
You see them even now melting away before your eyes, although your eyes
cannot place before you the conclusion which your reason draws. And what
conclusion is that? That conclusion is that you never, even for the
shortest time that can be named or conceived, see any abiding color, any
color which truly is. Within the millionth part of a second the whole
glory of the painted heavens has undergone an incalculable series of
mutations. One shade is supplanted by another with a rapidity which sets
all measurements at defiance, but because the process is one to which
no measurements apply,… reason refuses to lay an arrestment on any
period of the passing scene, or to declare that it is, because in the
very act of being it is not; it has given place to something else. It is
a series of fleeting colors, no one of which is, because each of them
continually vanishes in another.
— Ferrier’s Lectures and Remains Vol. I, p. 119, quoted in Sarva-dorsana-Sangraha, London, p. 15
All
component things — that is, all things which arise as the effect of
causes, and which in turn give rise to effects — can be crystallized in
the single word anicca, impermanence. All tones, therefore, are just
variations struck on the chord which is made up of impermanence,
suffering (unsatisfactoriness), and no-self nor soul — anicca, dukkha,
and anattaa.
Camouflaged,
these three characteristics of life prevail in this world until a
supremely Enlightened One reveals their true nature. It is to proclaim
these three characteristics — and how through complete realization of
them, one attains to deliverance of mind — that a Buddha appears. This
is the quintessence, the sum total of the Buddha’s teaching.
Although
the concept of anicca applies to all compounded and conditioned things,
the Buddha is more concerned with the so-called being; for the problem
is with man and not with dead things. Like an anatomist who resolves a
limb into tissues and tissues into cells, the Buddha, the Analyzer
(Vibhajjavaadi), analyzed the so-called being, the sankhaara pu~nja, the
heap of processes, into five ever-changing aggregates, and made it
clear that there is nothing abiding, nothing eternally conserved, in
this conflux of aggregates (khandhaa santati). They are: — — material
form or body; feeling or sensation; perception; mental formations;
consciousness.
The Matteyya Awakened One with Awareness explains:
The
five aggregates, monks, are anicca, impermanent; whatever is
impermanent, that is dukkha, unsatisfactory; whatever is dukkha, that is
without attaa, self. What is without self, that is not mine, that I am
not, that is not my self. Thus should it be seen by perfect wisdom
(sammappa~n~naaya) as it really is. Who sees by perfect wisdom, as it
really is, his mind, not grasping, is detached from taints; he is
liberated.
— SN 22.45
Naagarjuna
only echoes the words of the Buddha when he says: When the notion of an
Aatman, Self or Soul cease, the notion of ‘mine’ also ceases and one
becomes free from the idea of I and mine (Maadhyamika-Kaarikaa, xviii.2)
The
Matteyya Awakened One with Awareness gives five very striking similes
to illustrate the ephemeral nature of the five aggregates. He compares
material form to a lump of foam, feeling to a bubble, perception to a
mirage, mental formations to a plantain trunk (which is pithless,
without heartwood), and consciousness to an illusion, and asks: “What
essence, monks, could there be in a lump of foam, in a bubble, in a
mirage, in a plantain trunk, in an illusion?”
Continuing, the Matteyya Awakened One with Awareness says:
Whatever
material form there be: whether past, future, or present; internal or
external; gross or subtle; low or lofty; far or near; that material form
the monk sees, meditates upon, examines with systematic attention, he
thus seeing, meditating upon, and examining with systematic attention,
would find it empty, he would find it insubstantial and without essence.
What essence, monks, could there be in material form?
The Matteyya Awakened One with Awareness speaks in the same manner of the remaining aggregates and asks:
What essence, monks, could there be in feeling, in perception, in mental formations and in consciousness?
— SN 22.95
Thus
we see that a more advanced range of thought comes with the analysis of
the five aggregates. It is at this stage that right understanding known
as insight (vipassanaa) begins to work. It is through this insight that
the true nature of the aggregates is grasped and seen in the light of
the three characteristics (ti-lakkhana), namely: impermanence,
unsatisfactoriness, and no-self.
It
is not only the five aggregates that are impermanent, unsatisfactory,
and without self, but the causes and conditions that produce the
aggregates are also impermanent, unsatisfactory, and without self. This point the Matteyya Awakened One with Awareness makes very clear:
Material
form, feeling, perception, mental formations and consciousness, monks,
are impermanent (anicca). Whatever causes and conditions there are for
the arising of these aggregates, they, too, are impermanent. How monks,
could aggregates arisen from what is impermanent, be permanent?
Material
form… and consciousness, monks, are unsatisfactory (dukkha); whatever
causes and conditions there are for the arising of these aggregates,
they too are unsatisfactory. How, monks, could aggregates arise from
what is unsatisfactory be pleasant or pleasurable?
Material
form… and consciousness, monks, are without a self (anattaa);
whatever causes and conditions there are for the arising of these
aggregates, they, too are without self. How, monks, could aggregates
arise from what is without self be self (attaa)?
The
instructed noble disciple (sutavaa ariyasaavako), monks, seeing thus
becomes dispassionate towards material form, feeling, perception, mental
formations and consciousness: Through dispassion he is detached;
through detachment he is liberated; in liberation the knowledge comes to
be that he is liberated, and he understands: Destroyed is birth, lived
is the life of purity, done is what was to be done, there is no more of
this to come [meaning that there is no more continuity of the
aggregates, that is, no more becoming or rebirth].
— SN 22.7-9, abridged
It
is always when we fail to see the true nature of things that our views
become clouded; because of our preconceived notions, our greed and
aversion, our likes and dislikes, we fail to see the sense organs and
sense objects in their respective and objective natures, (aayatanaana.m
aayatana.t.ta.m) and go after mirages and deceptions. The sense organs
delude and mislead us and then we fail to see things in their true
light, so that our way of seeing things becomes perverted (vipariita
dassana).
The
Matteyya Awakened One with Awareness speaks of three kinds of illusion
or perversions (vipallaasa, Skt. viparyaasa) that grip man’s mind,
namely: the illusions of perception, thought, and view (sa~n~naa
vipallaasa; citta vipallaasa; di.t.thi vipallaasa).[2] Now when a man is
caught up in these illusions he perceives, thinks, and views
incorrectly.
He
perceives permanence in the impermanent; satisfactoriness in the
unsatisfactory (ease and happiness in suffering); self in what is not
self (a soul in the soulless); beauty in the repulsive.
He
thinks and views in the same erroneous manner. Thus each illusion works
in four ways (AN 4.49), and leads man astray, clouds his vision, and
confuses him. This is due to unwise reflections, to unsystematic
attention (ayoniso manasikaara). Right understanding (or insight
meditation — vipassanaa) alone removes these illusions and helps man to
cognize the real nature that underlies all appearance. It is only when
man comes out of this cloud of illusions and perversions that he shines
with true wisdom like the full moon that emerges brilliant from behind a
black cloud.
The
aggregates of mind and body, being ever subject to cause and effect, as
we saw above, pass through the inconceivably rapid moments of arising,
presently existing, and ceasing (uppaada, .thiti, bha”nga), just as the
unending waves of the sea or as a river in flood sweeps to a climax and
subsides. Indeed, human life is compared to a mountain stream that flows
and rushes on, changing incessantly (AN 7.70) “nadisoto viya,” like a
flowing stream.
Heraclitus,
that renowned Greek philosopher, was the first Western writer to speak
about the fluid nature of things. He taught the Panta Rhei doctrine, the
flux theory, at Athens, and one wonders if that teaching was
transmitted to him from India.
“There
is no static being,” says Heraclitus, “no unchanging substratum.
Change, movement, is Lord of the Universe. Everything is in a state of
becoming, of continual flux (Panta Rhei).”
He
continues: “You cannot step twice into the same river; for fresh waters
are ever flowing in upon you.” Nevertheless one who understands the
root of the Dhamma would go a step further and say: The same man cannot
step twice into the same river; for the so called man who is only a
conflux of mind and body, never remains the same for two consecutive
moments.”[3]
It
should now be clear that the being whom for all practical purposes we
call a man, woman, or individual, is not something static, but kinetic,
being in a state of constant and continuous change. Now when a person
views life and all that pertains to life in this light, and understands
analytically this so-called being as a mere succession of mental and the
bodily aggregates, he sees things as they really are (yathaabhuutam).
He does not hold the wrong view of “personality belief,” belief in a
soul or self (sakkaaya di.t.thi), because he knows through right
understanding that all phenomenal existence is causally dependent
(pa.ticca-samuppanna), that each is conditioned by something else, and
that its existence is relative to that condition. He knows that as a
result there is no “I,” no persisting psychic entity, no ego principle,
no self or anything pertaining to a self in this life process. He is,
therefore, free from the notion of a microcosmic soul (jiivaatma) or a
macrocosmic soul (paramaatma).
It
is said that through insight meditation (vipassanaa) one sees things as
they really are (yathaabhuutam) and not as they appear to be. Viewing
things as they really are implies, as we discussed above, seeing the
impermanent, unsatisfactory, and no-self nature of all conditioned and
component things. To such a meditative disciple of the Matteyya Awakened
One with Awareness the “world” is not the external or the empirical
world, but the human body with its consciousness. It is the world of the
five aggregates of clinging (pa~nca upaadaanakkhandaa). It is this that
he tries to understand as impermanent, unsatisfactory, and without self
or soul. It is to this world of body and mind that the Matteyya
Awakened One with Awareness referred to when he said to Mogharaaja,
“Ever mindful, Mogharaaja, see the world as void (su~n~na); having given
up the notion of a self [underlying it] — so may one overcome death
(Maara); The King of Death sees not one who thus knows the world” (Sutta
Nipaata).
The
sum total of the philosophy of change taught in Buddhism is that all
component things that have conditioned existence are a process and not a
group of abiding entities, but the changes occur in such rapid
succession that people regard mind and body as static entities. They do
not see their arising and their breaking up (udaya-vaya), but regard
them unitarily, see them as a lump or whole (ghana sa~n~naa).
It
is very hard, indeed, for people who are accustomed to continually
think of their own mind and body and the external word with mental
projections as wholes, as inseparable units, to get rid of the false
appearance of “wholeness.” So long as man fails to see things as
processes, as movements, he will never understand the anatta (no-soul)
doctrine of the Matteyya Awakened One with Awareness. That is why people
impertinently and impatiently put the question:
“If
there is no persisting entity, no unchanging principle, like self or
soul what is it that experiences the results of deeds here and
hereafter?”
Two
different discourses (MN 109; SN 22.82) deal with this burning
question. The Matteyya Awakened One with Awareness was explaining in
detail to his disciples the impermanent nature of the five aggregates,
how they are devoid of self, and how the latent conceits “I am” and
“mine” cease to exist. Then there arose a thought in the mind of a
certain monk thus: “Material body is not self, feeling is
not self, perception is not self, mental formations are not self,
consciousness is not self. Then what self do selfless deeds affect?”
The
Matteyya Awakened One with Awareness, reading the thought of the monk’s
mind, said, “The question was beside the point” and made the monk
understand the impermanent, unsatisfactory, and non-self nature of the
aggregates.
“It
is wrong to say that the doer of the deed is the same as the one who
experiences its results. It is equally wrong to say that the doer of the
deed and the one who experiences its results are two different
persons,”[4] for the simple reason that what we call life is a flow of
psychic and physical processes or energies, arising and ceasing
constantly; it is not possible to say that the doer himself experiences
results because he is changing now, every moment of his life; but at the
same time you must not forget the fact that the continuity of life that
is the continuance of experience, the procession of events is not lost;
it continues without a gap. The child is not the same as an adolescent,
the adolescent is not the same as the adult, they are neither the same
nor totally different persons (na ca so na ca a~n~no, — Milinda Pa~nho).
There is only a flow of bodily and mental processes.
There
are three types of teachers, the first one teaches that the ego or the
self is real now as well as in the future (here and hereafter); the
second one teaches that the ego is real only in this life, not in the
future; the third one teaches that the concept of an ego is an illusion:
it is not real either in this life or in the hereafter.
The
first one is the eternalist (sassatavaadi); the second one is the
annihilationist (ucchedavaadi); the third one is the Matteyya Awakened
One with Awareness who teaches the middle way of avoiding the extremes
of eternalism and annihilationism. (Here the middle way is the doctrine
of dependent arising, or causal conditioning — Paticca Samuppaada).
All
theistic religions teach that the ego survives after death in some way
or other, and is not annihilated. The materialist’s concept is that the
ego is annihilated at death. The Buddhist view is that there is no ego,
or anything substantial, or lasting, but all things conditioned are
subject to change, and they change not remaining the same for two
consecutive moments, and that there is a continuity but no identity.
So
long as man cherishes the idea of the lasting self or ego it will not
be possible for him to conceive the idea that all things are
impermanent, that there is, in reality, an arising and a ceasing of
things (samudaya dhamma, vaya dhamma, — Satipa.t.thaana sutta). The
understanding of the anatta doctrine, which is exclusively Buddhist, is
indispensable in the understanding of the four noble truths and the
other principal tenets of Buddhism.
The
people of the world today mark the changing nature of life. Although
they see it, they do not keep it in mind and act with dispassionate
discernment. Though change again and again speaks to them and makes them
unhappy, they pursue their mad career of whirling round the wheel of
existence and are twisted and torn between the spokes of agony. They
cherish the belief that it is possible to discover a way of happiness in
this very change, to find a center of security in this circle of
impermanence. They imagine that although the world is uncertain they can
make it certain and give it a solid basis, and so the unrelenting
struggle for worldly improvement goes on with persevering effort and
futile enthusiasm.
History
has proved again and again and will continue to prove that nothing in
this world is lasting. All things when clung to fail. Nations and
civilizations rise, flourish, and die away as waves upon the ocean,
yielding place to new, and thus the scrolls of time record the passing
pageant, the baseless vision, and the fading flow that is human history.
Notes
1.
In the Mahaa-Sudassana Suttanta (Diigha-Nikaaya), this verse is
ascribed to the Matteyya Awakened One with Awareness himself; in the
Mahaa Sudassana Jaataka (No. 95), it is ascribed to the Bodhisatta, in
his rebirth as King Mahaa-Sudassana. In the Theragaathaa (v. 1159),
Mahaa Moggallaana Arahant recites it, after mentioning (in v. 1158) the
passing away of Saariputta Arahant that preceded his own only by two
weeks.
2.
AN 4.49 — see Anguttara Nikaaya: An Anthology, Part I (The Wheel No. 155-158), p. 86.
3.
A.K. Rogers, A Student’s History of Philosophy, London, 1920, p. 15.
4.
In the ms. this quote is followed by the parenthetical citation
“(Anguttara, ii. 70).” Perhaps this is a typo? PTS page A ii 70 (AN
4.62-63) does not contain this passage. A better reference may be SN
12.46. — ATI ed.
Aniccam: The Buddhist Theory of Impermanence
An Approach from the Standpoint of Modern Philosophy[1]
by Bhikkhu Ñanajivako
“Is the eye… the shape… visual consciousness, permanent or impermanent?”
“Impermanent, reverend sir.”
“But is what is impermanent, anguish or happiness?”
“Anguish, reverend sir.”
“Is
it right to regard that which is impermanent anguish, and liable to
alteration as ‘This is mine, this am I, this is my self’?”
“No, reverend sir.”[2]
Insights
and discoveries revealed to human minds 2500 years ago, at the time of
the Matteyya Awakened One with Awareness (or even several centuries
before that time), may have caused deep and revolutionary effects in the
evolution of existing world views, no less important than the
discoveries of Galileo and Copernicus have been for the eventual
collapse of the world-view of medieval Christian civilization. These
latter discoveries, which mark the outset of modern civilization, have
become so much a part of commonplace or general information that they
can be imparted to children in the lowest grades of elementary
education, and are normally absorbed by them without difficulty.
The
idea of impermanence and of ceaseless change, due to the never-ending
“chain” of causes and effects (the subject which we are attempting to
approach in its Buddhist version of aniccam) has, in its broad meaning,
become one of our stereotyped and oversimplified truisms, reduced, both
in its formal and substantial significance, to a mere rudiment of
conventional word-meaning. As such, it may still have impressed us on
the level of nursery rhymes and even of some grammar-school classics in
the history of literature. (If I had to choose a deeper adequation[3]3
founded on a modern poet’s more complex philosophical intuition, I would
not hesitate to select the lines from T.S. Eliot’s Quartets;
Ash on an old man’s sleeve
Is all the ash the burnt roses leave
…
Water and fire succeed
The town, the pasture and the weed.)
We
might hope to rediscover the original significance and historical
purport of such truisms only if we were to look for them purposively,
guided by some subjective impressions of individual or particular cases,
and by the consequences of their concrete application in actual
scientific or philosophical theories. This is what I am about to hint at
in a few examples.
One:
As a young teacher, when for the first time I tried to explain to
children of about twelve years of age the biological process of growing
cabbages and potatoes, my emphasis on the importance of dung (I did not
use the technical term “fertilizer”) happened to be so impressive that
the next day a mother came to complain against my “direct method” and
“drastic naturalism” in visual teaching. Her child had been so affected
by my discourse as to develop an acute loathing against food. Thus I was
impressed how easily our most commonplace truisms about the laws of
nature — whose discovery, once upon a time, may have been treated and
even punished as revolutionary by respectable and authoritative social
institutions — can still reveal themselves unexpectedly in their full
overpowering force to the fresh and innocent minds of new generations.
Two:
In my own generation of teenagers, between the two wars in Europe, the
deadlock between science and religion was so complete that secondary
school curricula were bound to provoke in our minds an unavoidable
crisis of conscience. Teachers on the whole were totally involved in
this struggle of convictions, keen to win us over to one side or the
other. The side of science against religion was normally the stronger.
Since that time religion, defeated in Europe, has become more and more a
prohibited fruit, and has therefore acquired a new attractive force for
juvenile minds. This is true not only in the eastern parts of Europe,
since science is far from being a privilege of Communism. An
anti-scientific tendency in Europe (”continental”) philosophy has even
become predominant, on account of the moral catastrophe which still
preoccupies the minds of our generation beyond any other problem of
“man’s position in the universe.”
The
central issue in this conflict between science and religion, at least
from our youthful bias at that time, was of course the problem of
anattaa (”no-soul”), to express it by the corresponding Buddhist term.
Laws governing processes of causes and effects were, however,
scientifically explained — or at least so understood by our unripe
minds, under the impression of the open dispute between science and
(Christian) religion. The explanations were not yet in terms of the
scientific equivalent to a pure anicca-vaado (theory of impermanence),
which would imply a denial of the underlying material substantiality of
the world. Instead of that, explanations given to us at that time still
followed the classical Greek pattern of mechanistic materialism or
static atomism, which was the closest to the Buddhist understanding of
the uccheda-vaado (theory of destruction), whose believers are described
in Pali texts in the following terms:
…He
then hears the Perfect One expounding the teaching for the removal of
all grounds for “views,” of all prejudices, obsessions, dogmas, and
biases, for the stilling of all processes, for the relinquishment of all
substrata of existence, for the extirpation of craving, for dispassion,
cessation, extinction. He then thinks, “I shall be annihilated, I shall
be destroyed! No longer shall I exist!” Hence he grieves, is depressed
and laments; beating his breast, he weeps, and dejection befalls him.
Thus, bhikkhus, is there anxiety about realities.
— MN 22
To this, the only authentic answer is:
Since
in this very life a tathaagata (in this case generally understood as a
human being in the widest sense) is not to be regarded as existing in
truth, in reality, is it proper for you to assert: “as I understand the
doctrine taught by the Exalted One, insofar as a bhikkhu has destroyed
the aasavas [life’s “intoxicants” or passions] he is broken up and
perishes when body is broken up, he exists not after death.”?
— SN 22.85
The
logical possibility of such an answer is excluded by the premise. The
same premise, however, excludes also the opposite, affirmative,
possibility. (We shall return to this problem, as understood by
contemporary philosophy, in section Five.)
Is
important to underline here that, on the same premise, uccheda-vaado,
or simply the materialistic belief in a substantial “destruction” of any
form of being, is the extreme opposite of any authentic nihilism in
ontology and epistemology (theory of being and theory of knowledge).
Only an explicitly idealistic philosophy, “looking upon the world as a
bubble, as a mirage” (Dhp 170) can be nihilistic in some respect, while
uccheda-vaado as a “theory of destruction” necessarily presupposes an
existentially rooted belief in material substance.
It
was just in this sense, in the midst of the battle-ground between
science and religion, and on the eve of a world war, that the children
of the first half of the 20th century had to face the fatality of a
physical and moral destruction, scientifically and infallibly
precalculated, as experience was about to prove. Yet just over the edge
of our intellectual horizon was dawning a time, for science at least, of
acquiring a completely different position vis-a-vis the problem of
impermanence and relativity as affecting the deepest subatomic structure
of the world — a position considerably closer to the Buddhist idea of
aniccam.
Three:
Since 1927, Bertrand Russell’s book, An Outline of Philosophy, has been
widely quoted as one of the best popular presentations of the radical
change in the scientific world-view stemming from Einstein’s theory of
relativity and of the resulting development of nuclear physics. I shall
try to elicit from Russell’s statements, as far as the present draft of
pointers to our essential problem may permit, the rejection of the
substance-view by modern science, because it is the rejection of the
substance-view that constitutes the core of the Buddhist anicca-vaado as
a foundation (at least in the ti-lakkha.nam scheme) of both dukkham and
anattaa.
To
start with, let us define the idea of physical “substance” by means of
its basic description and philosophical implication has stated in the
Sutta-pi.takam sources. The problem of substance, as defined by
scientific (lokaa-yatam) theories at the time of the Buddha, finds its
classical formulation, categorial delimitation and solution in concise
terms in his concluding answer to Kevaddho:
Where do earth, water, fire, and wind; long and short; fine and coarse; pure and impure, no footing find?
Where is it that both name and form die out, leaving no trace behind?
When intellection (vi~n~naanam) ceases they all cease, too.
DN 11
For
the categorical relation of mind and matter (or “name and form,” naamaa
ruupam, as implied in the foregoing formulation), the following
statement of the Matteyya Awakened One with Awareness is the most
adequate and also the best-known in connection with our subject:
It
would be better, bhikkhus, for the unlearned worldling to regard this
body, built up of the four elements, as his self rather than the mind.
For it is evident that this body may last for a year, for two years, for
three, four, five or ten years… or even for a hundred years and more.
But that which is called thought, or mind, or consciousness,
continuously, during day and night, arises as one thing, and passes away
as another thing.
— SN 12.61
Now, let us get a few quotations from Bertrand Russell.[4] First, as regards substance-matter, he says:
In
former days, you could believe it on a philosophical ground that the
soul is a substance and all substances are indestructible… But the
notion of substance, in the sense of a permanent entity with changing
states, is no longer applicable to the world.
A
wave in the sea persists for a longer or shorter time: the waves that I
see dashing themselves to pieces on the Cornish coast may have come all
the way from Brazil, but that does not mean that a “thing” has traveled
across the Atlantic; it means only that a certain process of change has
traveled.
[Einstein’s
theory of relativity] has philosophical consequences which are, if
possible, even more important. The substitution of space-time for space
and time has made the category of substance less applicable than
formerly, since the essence of substance was persistent through time,
and there is now no one cosmic time.
We
found that matter, in modern science, has lost its solidity and
substantiality; it has become a mere ghost haunting the scenes of its
former splendor… The notion of matter, in modern physics, has become
absorbed into the notion of energy.
We
cannot say that “matter is the cause of our sensations.”… In a word,
“matter” has become no more than a conventional shorthand for stating
causal laws concerning events.
Thus
we are committed to causation as an a priori belief without which we
should have no reason for supposing that there is a “real” chair (or any
thing) at all.
Next,
as regards the theory of events, we note that the idea of fixed and
static elements of “matter” has been replaced by that of undeterminable
“events” corresponding to the quantum electrodynamic field theory in
nuclear physics, which comes very close to the conception of a
non-physical but purely phenomenological idea of dhammaa, implied in its
primitive significance by kha.nika-vaado, or theory of momentariness,
of the Abhidhamma-pi.takam. (This latter aspect, explicitly
philosophical, will be sketched in Five, below.) Of this Russell writes:
Everything
in the world is composed of “events.”… An “event” is something
occupying a small finite amount of space-time… Events are not
impenetrable, as matter is supposed to be; on the contrary, every event
in space-time is overlapped by other events.
I
assume that every event is contemporaneous with events that are not
contemporaneous with each other; this is what is meant by saying that
every event lasts for a finite time… Time is wholly relational.
Space-time order, as well as space-time points, results from the relations between events.
Compare
with this last statement, and with those that follow, the assertion of
Buddhaghosa in Atthasaalini: “By time the sage described the mind, and
by mind described the time.”
Lastly, Russell says of mental events:
An important group of events, namely percepts, may be called “mental.”
Mentality is an affair of causal laws, not of the quality of single events, and also, mentality is a matter of degree.
What
is mind?… Mind must be a group of mental events, since we have
rejected the view that it is a single simple entity such as the ego was
formerly supposed to be… Its constitution corresponds however to “the
unity of one ‘experience.’”
As
a result of these considerations, Russell concludes that “first of all,
you must cut out the word ‘I’: the person who believes is an inference,
not a part of what you know immediately.”
Finally,
the logical possibility of an uccheda-vaado (theory of destruction)
“heresy” is explicitly eliminated even on this level of merely
scientific considerations: “Is a mind a structure of material units? I
think it is clear that the answer to this question is in the negative.”
We
can conclude this survey by accepting without any further reserve
Russell’s statement: “The problems we have been raising are none of them
new, but they suffice to show that our everyday views of the world and
of our relations to it are unsatisfactory.”
Four:
Recently, field theory, as a replacement for the abandoned substance
theory in physics, has found increasing application — at least as a
hypothetical analogy — in other spheres of scientific thought, and even
more in philosophical speculations limited to possible (and sometimes to
impossible) extensions of “special sciences.” Its application to
parapsychology is of particular interest, for the extension of the
subject in which we are interested is beyond the strictly physical
sphere of being.
It
is Gardner Murphy who has given us the most consequent and exclusive
elaboration of a parapsychological analogy of field theory, as far as I
know. A summarized recapitulation of his thesis is as follows:
The
action of living matter on living matter is never a case of single cell
acting only on single cell. The structural whole or field is always
involved. The field principle may hold in psychics as well as in
physics, and a psychic field may extend backwards and forwards in time
as well as onwards in space. The question, “Does personality survive
death?” is therefore in Murphy’s view not a reasonable question to ask.
If any psychical activity survives, it will become an aspect of
different fields and will thus take on new qualities and new structural
relationships. It is evident that for him “all personal activities are
constantly changing context and interacting with those of others, and it
may be that each one becomes part of the cosmic process.”[5]
Another
worker in the field of parapsychology, C. G. Broad, investigating The
Mind and Its Place in Nature from the standpoint of a possible
“survival” of the “PSI component,” draws the conclusion, from the same
basic analogy with physics, that “we need no longer suppose that,
although a surviving PSI component may be bodiless, it is necessarily
unextended and unlocalized, for we are nowadays well accustomed to such
phenomena as electro-magnetic fields which cannot be called bodies in
the ordinary sense but which still have structure and definite
properties and dispositions. We must not think of it (i.e., of the
surviving PSI-component) as something on which an experience makes an
impression as a seal does on a ball of wax. On the contrary, such a
substanceless theory implies a greater degree of survival than the mere
persistence of an inactive PSI component.”[6]
Exponents
of the same parapsychological theory also maintain that their
hypothesis might offer a more adequate basis for explanation of
subconscious phenomena investigated by psychoanalysis, particularly
Jung’s archetypes, than the initial Freudian attempts, which have been
characterized since the first as a scientifically untenable Platonic
analogy with “pigeon holes” as the basic structure of the soul.
All
these more or less ad hoc analogies with the field theory in physics
can be brought down as well to an earlier metaphysical hypothesis,
formulated on a broader philosophical basis already by William James, in
his Pluralistic Universe (1909).[7] Speaking of the structure of “our
inner life,” James says:
Every
bit of us at every moment is part and parcel of a wider self… May not
you and I be confluent in a higher consciousness, and confluently
active there, though we now know it not?… The analogies with… facts
of psychical research, so called, and with those of religious
experience, establish… a decidedly formidable probability in favor [of
the following pluralistic hypothesis:]
Why
should we envelop our many with the “one” that brings so many poisons
in its train?… [instead of accepting] along with the superhuman
consciousness the notion that it is not all-embracing; the notion, in
other words, that there is a God, but that he is finite, either in power
or in knowledge, or in both at once.
This
is exactly the basic distinction between the Vedaantic and the Buddhist
conception of God, or gods, implying also the reason why James, in some
respects, was in favor of a polytheistic conception, as a “result of
our criticism of the absolute,” in the same context.
Five:
Such adaptation of hypotheses borrowed ad hoc from heterogenous fields
of science could and should be ultimately verified and explained only by
proper philosophical investigation, using autonomous methods and
established on its own, purely anthropological ground. Since the
beginning of the 20th century this has indeed been done, always more
clearly and explicitly. The results have been considerable, at least as
far as the problem of our primordial concern is involved: the human
value aspect of aniccam, its fundamental significance in connection with
both dukkham and anattaa.
The
proper philosophical attitude was defined, not as pertaining to the
physical but rather to the historical world-view, as early as the end of
the 19th century, by Wilhelm Dilthey, founder of the modern philosophy
of culture:
The
final pronouncement of the historical world-view is that human
accomplishment of every sort is relative, that everything is moving in
process and nothing is stable.
And
yet this historical orientation has not maintained a position of
predominant importance in 20th century European philosophy. The most
prominent philosopher of culture in the middle of this century, Karl
Jaspers, in discussing the priority of the question “What is man?” (As
formulated by Kant) points out that this priority “does not mean that
the knowledge of being is to be replaced by the knowledge of man. Being
still remains the essential, but man can approach it only through his
existence as a man,” i.e., through his historicity.[8]
Following
Edmund Husserl, who established the most widely adopted logical and
epistemological platform for European or continental philosophy in this
century, the problem of being has acquired and sustained a role of
central importance. In order to avoid its gross misunderstanding it is
necessary, especially from our Buddhist standpoint, to note that
Husserl’s basic postulate, “Back to the things themselves,” does not in
any way imply a substantialist meaning of “things” in the classical,
physically oriented ontology or theory of being, which has been rejected
by modern physics. The significance of “being” has been radically
changed with the achievement of a deeper insight into both its physical
and historical structure. This is revealed very clearly in the analysis
of being by Nicolai Hartmann who, more than Husserl and his closer
followers, concentrated on implications of the ontological problem in
the natural sciences.
In
this respect the standpoint of A.N. Whitehead in Anglo-American
philosophy comes closest to that of N. Hartmann. Russell’s theory of
infinitesimal “space-time events” was not much more than an attempt to
reduce to a pale rationalized scheme Whitehead’s metaphysical conception
of “actual occasions” and “throbbing actualities,” understood as
“pulsation of experience” whose “drops” or “puffs of existence” guided
by an internal teleology in their “concrescence” (analogous to the
Buddhist sa”nkaaraa in karmic formations) join the “stream of existence”
(bhava”nga-soto).
The
core of the abhidhammo conception of the “stream of existence” consists
in its “theory of momentariness” kha.nika-vaado. Its modern analogy has
found its first and best formulation in plain terms in the philosophy
of William James, especially in his essay “Does ‘Consciousness’ Exist?,”
where the “stream of consciousness” or “stream of thinking” (which,
“when scrutinized, reveals itself to consist chiefly of the stream of my
breathing”) is elicited from his basic theory of “pure experience,”
defined as “the instant field of the present… this succession of an
emptiness and fullness that have reference to each other and are of one
flesh” — succession “in small enough pulses,” which “is the essence of
the phenomenon.” In the same connection, as “the result of our criticism
of the absolute,” the metaphysical and metapsychical idea of a “central
self” is reduced by James to “the conscious self of the moment.”[9]
The
well-known Buddhist thesis of “no-self” (anattaa), or of a soul-less
psychology, is based on the same background of the “theory of
momentariness.”
This
is also one of the points — and the most significant one — on which the
philosophical conception of James coincides with Bergson.
Terminologically at least, Bergson’s designation of the same “stream” as
“flux du vecu,” the word “vecu” (”lived”) seems to come closest to the
meaning of the Pali bhava”ngo, suggesting the “articulated” (a”ngo)
texture of life-experience.
In
Husserl’s interpretation, “things” are simply taken to mean “whatever
is given,” that which we “see” in consciousness, and this “given” is
called phenomenal in the sense that it “appears” to our consciousness.
The Greek word “phenomenon” does not necessarily indicate that there is
an unknown thing behind phenomena (as in Kant’s philosophy or in the
Vedaanta), or a “back-stage” being, as Nietzsche ironically exposed it.
From our standpoint, it is important to emphasize that Husserl’s
phenomenological method “is neither deductive nor empirical, but
consists in pointing to what is given and elucidating it.”[10] It
claims, in other words, to be yathaa-bhuutam, or “adequate to [actual]
being.”
The
analysis of the original meaning of the Greek term “phenomenon” has
been performed in masterly fashion by Martin Heidegger.[11] The word
“phenomenon” (from the verb phainesthai, “let see,” which is similar to
the Pali ehi-passiko) has two meanings relevant for philosophy. The
first is “to show itself,” the second, “to seem as.” Contemporary
phenomenological philosophy uses it in the first sense, as “merely
letting something be seen, letting entities be perceived.” The secondary
meaning, indicating something which seems to “remain hidden, or which
relapses or gets covered again, or shows itself only ‘in disguise,’”
points to the historical process of constructing theories and “views”
(Greek doxa, Sanskrit dristi, Pali di.t.thi) by which the primordially
“uncovered” phenomena are rather concealed again, or kept in disguise.
The
same basic idea is adopted by Nicolai Hartmann: “That a being is ‘in
it-self’ means to say that it exists actually and not only for us…
Being-in-itself does not need to be proved, it is given as the world
itself is given.”[12] Hartmann’s most valuable contribution, however, is
his entrance into the profound analysis of what was above called the
secondary meaning of the philosophical term “phenomenon.” His analysis
distinguishes “spheres” and “levels” of being: Broadly, there are two
primary spheres, designated as real and ideal being. In the sphere of
the real, four structural levels are distinguished: matter, life,
consciousness, and mind.
In
contexts eliciting such statements, it appears more and more obvious,
from a Buddhist standpoint, how closely the meaning of the term
phenomenon, as used in contemporary philosophy, approximates the basic
meaning of dhamma in the abhidhamma theory. (The last instance quoted
from Hartmann may remind us even more specifically of the khandhaa
structures.)
However,
beyond the possibility of extending this analogy of phenomenon as
disclosure of “being-in-itself” understood as a process, it is felt more
and more by several contemporary European philosophers (just as was the
case in the original Buddhist counterpart) that the ontological purport
of being, thus understood as phenomenon or dhammo, must still be
limited by a critical principle of essentially deeper significance. This
principle has found its first — and until now its clearest — logical
formulation in the caatu-ko.tikam (tetralemma) rule by the Buddha, as he
regularly applies it to the avyaakataani or “not-designated” problems,
or “dialectical antinomies”[13] of speculative thought: “Neither being,
nor non-being, nor both being-and-non-being, nor
neither-being-nor-non-being” can express the existential purport and
content of human reality. The word “being,” or any other derivate from
the verb “to be,” cannot adequately express the immediate intuition
(vipassanaa) of existence, or the essence of actuality (as paramattho).
This
deficiency of the basic ontological term “being” has been subtly
analyzed by Heidegger in his Introduction to Metaphysics. Yet with him
the philosophy of existence (or human actuality) has taken a prevalently
ontological direction (as a phenomenological analysis of being). It has
become a philosophy of our human being-in-the-world, and consequently a
philosophy of “anguish” or dukkham, even though it was soon felt that
this ontological turning does not, and cannot, adequately reflect either
the primordial motives or the ultimate scope of existential thinking.
Without entering into the historical background of such inner
divergences in contemporary philosophy, I should like to point out a few
symptomatic objections which can be compared in their radically
anti-ontological attitude with the principle of the Matteyya Awakened
One with Awareness as formulated above.
According
to the Matteyya Awakened One with Awareness, the person reaping the
fruits of good and bad actions (in a future life) is neither the same
one who has committed these actions nor a different one. The same
principle applies to the structural identification of a person in any
other respect and circumstance, in the stream of one single physical
life.
The
French philosopher Gabriel Marcel, discussing the problem of the
structural unity of human personality, comes (at least on the basic
level) to the conclusion that “the relation between my body and myself
cannot be described as either ‘being’ or ‘having’: I am my body and yet I
cannot identify myself with it.”[14] “Existing” does not mean being an
object. On this supposition, Marcel develops his critical analysis of
the two inadequate extreme terms of existence in his main work, Being
and Having.
Another
representative of the same trend in French philosophy, Jean Wahl, seems
to approximate more nearly the actual meaning of the Buddha’s
avyaakataani (specified above), not from formal logical or even
linguistic considerations, but rather out of an essentially congenial
understanding of the deeper problem: “We are concerned with questions
which, strictly speaking, belong to solitary meditation and cannot be
subjects of discourse.”[15]
Nicolas
Berdyaev, an explicitly religious philosopher close to the same group,
has given one of the clearest formulations of the point under
discussion:
“The
problem which faces us is: Is being a product of objectification? Is
not the concept of being concerned with being qua concept, does being
possess existence at all?… Why is ontology impossible? Because it is
always a knowledge of objectifying existence. In an ontology the idea of
being is objectified and an objectification is already an existence
which is alienated in the objectification. So that in ontology — in
every ontology — existence vanishes… It is only in subjectivity that
one may know existence, not in objectivity. In my opinion, the central
idea has vanished in the ontology of Heidegger and Sartre.”[16]
In
agreement with Dilthey’s principle, quoted above, establishing the
historical world-view of the cultural sciences independently from the
scientific investigation of essentially objective physical nature,
Heidegger has limited his inquiry on “time as the horizon for all
understanding of being.” Against that background, he has criticized and
abandoned the old substantialist ontology. For him, “temporality is the
very being of human reality.” The relation time-mind, as quoted above
from Buddhaghosa’s Atthasaalini, is for Heidegger also exhaustive for
both terms. And yet Berdyaev, like the other anti-ontologist
philosophers mentioned here, criticizes even this essential turning in
contemporary “anthropological ontology,” as at least a partial failure
to understand authentic existential experience: “As a man Heidegger is
deeply troubled by this world of care, fear, death, and daily dullness.”
Despite this, and beyond that sincerity, his philosophy “is not
existential philosophy, and the depth of existence does not make itself
felt in it.”[17]
The
reason for this was stated clearly and explicitly by Karl Jaspers, who
was the first to criticize and abandon the ontological position in
contemporary European philosophy, at the same time that Heidegger
undertook his essential reform of its fundamental conception. In the
view of Jaspers, “the ideal followed by ontologies is the perfectioning
of the rational structure of the objectified world. Technical sciences
have to help us bring about engineered existences.” Jaspers was, from
the very beginning of his philosophical critique (about 1930), extremely
aware of the danger of such scientific technicalization of human
existence: “As an attempt to bind us to objectified being, ontology
sublates freedom.” In his view, it is only “as potential existence that I
am able to lift myself up from bondage. My chains will thus become the
material of being…” The opposite way of an “engineered” civilization
will transform me into a slave of that “material” and this actually is
the typical form of suffering, of dukkham, by which “man in the modern
age” is oppressed.[18]
In
his advanced years, Jaspers has discovered the Buddhist philosopher
Naagaarjuna as one of the most congenial minds,[19] while Heidegger,
when reading D.T. Suzuki’s Essays on Zen Buddhism, confessed that this
was exactly what he had tried to express all his life long.
Six:
It was doubt of the material substance of the world which, to a
considerable extent, provoked the problem of verifying the very idea of
being, of the “selfhood” of the world, both in its exterior aspect and
in that which is interior to the human being-in-the-world. What “doubt”
was at the outset of critical philosophy in the period of its
substantialist and objectifying orientation (following Descartes),
disappointment, the “unsatisfactoriness” of the world, has become for
the actual, subjectively oriented or introverted, humanistic philosophy
of existence.
One
of the best expressions of this turning can be found in some of the
statements of Gabriel Marcel, who, by the way, defines his religious
philosophy as a “doctrine of hope.” Its basic postulate is that
philosophy must be “transobjective, personal, dramatic, indeed tragic.
‘I am not witnessing a spectacle’; we should remind ourselves of this
every day.”[20] The Buddhist implication of this basic attitude may be
pursued still further in the earlier formulation by Kierkegaard: “Life
is a masquerade… Your occupation consists in preserving your hiding
place… In fact you are nothing; you are merely a relation to others,
and what you are, you are by virtue of this relation… When the
enchantment of illusion is broken, when existence begins to totter, then
too does despair manifest itself as that which was at the bottom.
Despair itself is a negativity, unconsciousness of it is a new
negativity… This is the sickness unto death.”[21]
It
is only by abandoning the attitude of fascination for the “spectacle”
of the statically staged “Being” of the world that man becomes
sufficiently movable that he is fit to plunge into the stream of
existence, no longer attached to some stage-prop or “remainder.” Is only
then that he can really start swimming along that stream of sa.msaaro,
realizing that it is pure and simple aniccam or impermanent flux, and
that he can eventually become aware of the advantage of “crossing” it.
This
is the point which contemporary European philosophy seems to be about
to realize. It is essential for this realization that the principles of
aniccam and dukkham be inseparably reconnected through the intuition of
their immediate interaction. In the actual situation, it will no longer
even be necessary to deduce explicitly the idea of anattaa as the
dynamic resultant of the confrontation of the first two principles. Just
like aniccam, anattaa has already become a truism for most Europeans,
whom a standardized mental training, both scientific and philosophical
has carried beyond the God and Soul dogma.[22] The phantom of the
Western version of a materialistic uccheda-vaado is likewise about to be
dispelled. The critical missing link has only been between impermanence
(aniccam) and suffering (dukkham). Due to the objectifying nature of
scientific thinking, this link could never be revealed by a philosophy
of nature subservient to science, not even of the type of Russell’s
popular literary criticism quoted above. It is obvious that only an
existential experience of dukkham, suffering or “anguish,” could bring
about this realization.
Today
we have to thank, for this realization, the catastrophic results and
further consequences, still being suffered, of two world wars in the
20th century. That is why a new philosophy, already nascent on the eve
of the Second World War, has emerged in Europe explicitly as a
philosophy of conscience rather than of mere consciousness. It should
appear equally obvious that in such a philosophy there is no longer any
place for the stubborn false dilemma: philosophy or religion. This last
problem, which concerns “philosophical faith,” is more important for
Buddhism than for any other religion. It has found its best diagnostical
expression in several essays of Karl Jaspers, from which we extract a
few hints:
It
is questionable whether faith is possible without religion. Philosophy
originates in this question… Man deprived of his faith by the loss of
his religion is devoting more decisive thought to the nature of his own
being… No longer does the revealed Deity upon whom all is dependent
come first, and no longer the world that exists around us; what comes
first is man, who, however, cannot make terms with himself as being, but
strives to transcend himself… The unsheltered individual gives our
epoch its physiognomy… [Formerly] the authority of the church
sheltered him and sustained him, gave him peace and happiness… Today
philosophy is the only refuge for those who, in full awareness, are not
sheltered by religion.[23]
Obviously,
“faith” is here no longer understood as a belief in any revelation, but
as reasonable trust in a qualified spiritual guide whose moral and
intellectual capacities have to be carefully tested in each single case
by a sound and mature criterion (apa.n.nako dhammo) such as was
established by the Buddha in his critical discourses on religion,
Apa.n.naka-suttam and Ca.nki-suttam (MN 60 and 95), in order to exclude
empty and blind transmission of religious traditions “as a basket handed
over from one to the other,” or in “a string of blind men.” “One
oneself is the guardian of oneself; what other guardian could there be?”
(Dhp 160)
Jean-Paul
Sartre is another philosopher who, though himself not religious,
realizes the tremendous importance of the religious problem from the
bias of our critical age, and still more specifically from the bias of
the deepest metaphysical implications of the idea of aniccam, as
non-substantiality, undermining the scientific foundation of 19th
century materialism: The tragic situation of human reality in the world
consists in the fact that due to his karmic “freedom” man “is not what
he is, man is what he is not.” This statement, whose implications have
scandalized many conservative Christian minds, nevertheless corresponds
to the gist of St. Augustine’s thought as rendered by Jaspers out of a
different deeply religious concern with the undeniable facticity of the
same existential situation: “I am myself, but I can fail myself. I must
put my trust in myself, but I cannot rely on myself.”[24]
As
for Sartre, his first deduction from this basic realization of
anicca-anattaa is that as such “man is a useless passion.” “Human
reality is the pure effort to become God without there being any given
substratum for that effort… Desire expresses this endeavor…
Fundamentally man is the desire to be.” As such, he is always only a
“project” — ceaselessly “catapulted” from the past to the future (as
Ortega y Gasset has formulated it), without a natural possibility of
finding poise in his own present. This is the tragedy of his
“temporalization,” whose ultimate meaning is aniccam. This is how “the
existence of desire as a human fact is sufficient to prove that human
reality is a lack.” How, then, is a possibility of ultimate escape or
“liberation” conceivable? It is because human reality “is a being such
that in its being, its being is in question in the form of a project of
being.” On this basis only, “We can ascertain more exactly what is the
being of the self: it is value.”[25]
He
who wants to delve deeper into such possibilities, it would seem,
should follow the advice of Gabriel Marcel or of Berdyaev, and try to
cross beyond the possibilities expressed in any philosophy of being. The
Buddhist fitting, or “raft,” though considerably larger in its basic
frame, is readily adaptable to their explicit requirements: “Neither
being, nor non-being, nor both being-and-non-being, nor
neither-being-nor-non-being.”
Notes
1.
This essay is a reprint from “Main Currents in Modern Thought,” Vol. 27, No. 5, 1971, revised and enlarged by the author.
2.
MN 146 and several other texts. Quotations from Pali suttas are
adapted mainly from the Pali Text Society’s editions of the Translation
Series. References in the text are to the Majjhima-nikaayo (MN),
Diigha-nikaayo (DN), Sa.myutta-nikaayo (SN), Dhammapadam (Dhp).
3.
Adequation: (obsolete) The act of equalizing or making equal or commensurate [OED, 2nd ed.] — ATI ed.
4.
Quotations from An Outline of Philosophy, 3rd impression. London,
Allen and Unwin, 1941, pp. 309, 290, 304, 294, 290, 5, 287, 288, 289,
291, 292, 296, 297, 11, 300, 14.
5.
Quoted according to R. Heywood, The Sixth Sense, an Inquiry into
Extra-Sensory Perception, London, Pan-books, 1959, pp. 205-210.
6.
See also his book, Religion, Philosophy, and Psychical Research,
London, Routledge and Kegan Paul, 1953, and R. Heywood, op. cit., pp.
219-222.
7.
The following quotations are from Classic American Philosophers,
General Editor M.H. Fisch, New York, Applenton-Century-Crofts, 1951, pp.
163, 164.
8.
K. Jaspers, The Great Philosophers, ed. By R. Hart-Davis, London, 1962, p. 320.
9.
Quotations from Classic American Philosophers, op. cit., pp. 160, 155, 161, 163 n.
10.
Cf. I.M. Bochenski, Contemporary European Philosophy, Univ. of California Press, 1961, p. 136 (also for bibliography).
11.
The English translation of his main work, Being and Time, was
published by Harper, New York, 1962. My references are from the 7th
German ed., Tübingen, M. Niemeyer Verlag, 1953, pp. 28 ff.
12.
Cf. Bochenski, op. cit., p. 215.
13.
An astonishingly close analogy between the formulation of the four
antinomies of the dialectical reason by Kant and the same basic
structure of the four groups of “views” (di.t.thi) in the
Brahma-jaala-suttam (DN 1) has been singled out in my papers,
“Dependence of punar-bhava on karma in Buddhist philosophy,” and “My
Approach to Indian Philosophy,” in Indian Philosophical Annuals, vols. I
and II, 1965, 1966, under my lay name Chedomil Velyachich.
14.
Cf. Bochenski, op. cit., p. 183.
15.
Jean Wahl, A Short History of Existentialism, N.Y., The Philosophical Library, 1949, p. 2.
16.
N. Berdyaev, The Beginning and the End, Harper Torchbooks, 1957, p.
92. See also discussion contained in J. Wahl’s book (note 15, above).
17.
Op. cit., pp. 116 f.
18.
K. Jaspers, Philosophie, 2nd ed. Berlin, Springer, 1948, pp. 814,
813. Man in the Modern Age is the title of one of Jaspers’ books in
English translation (London, 1959).
19.
In his history of The Great Philosophers, the chapter on Naagaarjuna
is not included in the selection quoted above (note in English
translation.
20.
Cf. Bochenski, op. cit., p. 183.
21.
Cf. A Kierkegaard Anthology, edited by R. Bretall, Princeton Univ.
Press, 1951, p. 99 (from Either-Or) and p. 346 (from The Sickness Unto
Death).
22.
Cf. Julian Huxley, Religion without Revelation, London, Watts, 1967,
an analysis characteristic for the necessary elimination of elements
which an up-to-date definition of religion should not any longer
postulate as essential.
23.
Man in the Modern Age, p. 142 ff., and The Great Philosophers, p. 221.
24.
Cf. The Great Philosophers, p. 200.
25.
J.-P. Sartre. Being and Nothingness, London, Methuen, 1966, pp. 615, 576, 565, 87, 92.
A Walk in the Woods
by Phra Khantipalo
Come
with me for a walk in the woods. It is hot, silent, and nearly midday
but there are patches of shade here and there where we may sit. Around
us trees of forty years are only twenty feet high, so great is the
struggle to survive. Many die young and never mature. You can see their
young skeletons being relentlessly devoured by the termites. Taller
trees are scattered here and there, battered survivors of a continuous
fight for life. Many of their limbs have been torn off in sudden monsoon
squalls, or else they have rotted away by fungus and disease and
finally fallen off. You see that “sawdust” about this tree? Its top will
soon fall as some grub is eating away its heartwood. Look over there at
that young tree all askew — its roots have been attacked by some
predator and so it has been blown over. And there, do you see that large
tree, its bark covered with mud-plaster? The termites are under that
gnawing away its green wood and when they succeed in ringing it all
round then, in a single day, all its leaves will turn yellow and sixty
years of growth comes to an end.
Above
us, young leaves of translucent green match their brilliance against
the startling blue sky. Even these young tender leaves are full of
holes, delicacies for the great beetles that bumble about in the evening
air. Lower down these trees, the more mature leaves are ragged and lend
to the forest a threadbare look. Though they must be tough still it
seems they are the food of some insect. Here and there you can see at
the base of branches and round the lower parts of the trees yellow
leaves hanging, stiffly awaiting, as it were, the executioner who will
come as a breath of wind and bring them down. Parted, they are disjoined
forever — one changing process from another changing process. They fall
with a crash among the undergrowth. There they join hundreds of
thousands which fell before them and litter all the ground with a
crackly layer of decay. But they do not just decay slowly at their own
speed. Their decay is quickened by a myriad of ants, termites, worms,
and funguses, all ready for food and fighting to get it, a fearsome
underground jungle in miniature.
A
bird calls and is still. Far away the bells on the necks of the
water-buffalo at work in the rice-fields jingle. Insects drone by. You
see, insects are always either looking for food or avoiding becoming the
food of others. A breeze sways the trees and a huge round wasps’ nest
at the top of a slender sapling looks most insecure. Danger! Flies hum
and buzz, perching on a bamboo swinging in constant motion. Cicadas
tick, click, and whir far and near as though they were counting the
seconds of their own — and everyone else’s — lives. Seconds and minutes
fly into days and months towards death. A ground lizard darts for its
prey, catches it and chews the living insect with great relish. Another
death in this round where death goes unremarked because it is
everywhere.
Ants
swarm everywhere in lines, parties or armies, in all shapes and sizes,
according to their species. They play a great part in the change of this
forest for they are the scavengers. They have only to scent death and
they will be there ready to undertake the dismemberment of the corpse.
Sometimes it is still alive. No decay is uninteresting to them, it is
their livelihood and they are always busy for beings never cease
decaying and dying.
Spiders
too are found in great variety, all of them ready to pounce on and bite
to death unwary small creatures that become entangled in their
shimmering webs. They hang them, iridescent in the sunlight everywhere
and it is a wonder that anything can fly and yet escape them. But even
spiders do not escape death, usually from the stings of their enemies,
the hunting wasps. Though the swaying bough of bamboo is most graceful
it has been marked as part of this menacing world by a spider’s web hung
among its leaves. And bamboos are cut down by men for their usefulness.
Everything, the beautiful and the ugly is subject to impermanence.
Clouds
pass across the sky bringing coolness to us here below. Their shapes
change from minute to minute. Not even one second the same. They look
very solid yet we know how insubstantial they are. They are just like
this present time… changing… changing…
Look
over here in the forest, a pile of ashes and a few burnt-out logs
rotting away, and look: here is another older heap nearly dispersed. And
other piles are round about with occasional carved wooden posts set in
the ground, all smoldering. What are they? These mark the ends of men
and women. This forest at the back of the Wat[1] is used for cremation.
Some days, if you go in the late afternoon you will find a group of
villagers, and a very simple open-topped coffin. Everyone can see the
body there clothed as he or she died and looking, as corpses do unless
interfered with, quite repulsive. The day of cremation is the day on
which the person died, or the very next day at the latest. Change sets
in fast and hideously in a body kept in the hot countries. A big pile of
logs has been made and without ceremony and with no pretentious
solemnity the coffin is hoisted on top. Bhikkhus having viewed the
corpse are then asked to chant and some gifts are given and dedicated
for the good of the dead man. Then without more ado paraffin is splashed
over the pile and it is set alight. Some stay to see it burn. You can
soon see the body roasting through the flames when the thin-walled
coffin has burnt out… until amidst the embers there are only some
charred pieces of bone… “Aniccaa vata sankaaraa…”
Now
the sun, “the eye of the day,” has changed his position, or we have
changed ours and our short walk in the woods is nearly over. What have
we seen that does not pass away? Even though I may say that I look out
of the windows of my hut every day and see the same trees, how near to
truth is this? How can the trees be the same? They are steadily changing
they are unstable and certain to come to an end in one way or another.
They have had a beginning and they must have an end.
And
what about this “I” who sees these trees, the forest, the burning
ground and so on? Permanent or impermanent? Everyone can answer this
question, for we have seen the answer in the forest. When “I” feel
depressed and look at the trees they seem stark, ugly moth-eaten
specimens. But when “I” am glad and look upon them, see, how beautiful
they are! If, while on our walk, we looked only at the impermanence “out
there,” now is the time to bring the lesson home to the heart.
Everything that I am is impermanent, unstable, sure to change and
deteriorate.
If
impermanence meant change all the time towards better and happier
states how excellent our world would be! But impermanence is allied with
deterioration. All compounds break down, all made things fall to
pieces, all conditioned things pass away with the passing of those
conditions. Everything and everybody — that includes you and me —
deteriorates, ages, decays, breaks up, and passes away. And we, living
in the forest of desires, are entirely composed of the impermanent. Yet
our desire impels us not to see this, though impermanence stares us in
the face from every single thing around. And it confronts us when we
look within — mind and body, arising and passing away.
So
don’t turn on the TV, go to the pictures, read a book, seize some food,
or a hundred other distractions just to avoid seeing this. This is the
one thing really worth seeing, for one who fully sees it in himself is
Free.
— The Jewel Forest Monastery
Sakhon Nakorn, Siam
Notes
1.
Wat is the Thai word for a Buddhist monastery.
The Buddhist Doctrine of Anicca (Impermanence)
by Y. Karunadasa, Ph.D. (London)
The
Buddhist doctrine of anicca, the transitoriness of all phenomena, finds
classical expression in the oft-recurrent formula: Sabbe sankhaaraa
aniccaa, and in the more popular statement: Aniccaa vata sankhaaraa.
Both these formulas amount to saying that all conditioned things or
phenomenal processes, mental as well as material, that go to make up the
sa.msaaric plane of existence are transient or impermanent. This law of
impermanence is not the result of any kind of metaphysical inquiry or
of any mystical intuition. It is a straightforward judgment arrived at
by investigation and analysis, and as such its basis is entirely
empirical.
It
is in fact for the purpose of showing the insubstantiality and
impermanence of the world of experience that Buddhism analyzes it into a
multiplicity of basic factors. The earliest attempts at explaining this
situation are represented in the analysis into five khandas, twelve
aayatanas, and eighteen dhaatus. In the Abhidhamma we get the most
detailed analysis into eighty one basic elements, which are introduced
by the technical term, dhammaa. These are the basic factors into which
the empiric individuality in relation to the external world is
ultimately analyzed. They purport to show that there does not exist a
“unity,” “substance,” “atta,” or “jiiva.” In the ultimate analysis the
so-called unity is a complex of factors, “one” is really “many.” This
applies to both mind and matter equally. In the case of living beings
there is no soul or self which is immortal, while in the case of things
in general there is no essence which is ever-perduring.
These
basic factors, according to Buddhism, do not imply an absolute unity
(ekatta). They are not fractions of a whole, but a number of co-ordinate
ultimates. Although real they are not permanent. Nor are they mutually
unconnected. As such they do not imply a theory of absolute separateness
(puthutta) either. A good example of this kind of world-view is that of
Pakudha Kaccaayana, who seeks to explain the composition of the world
with reference to seven eternally existing and mutually unconnected
substances. This reduces the world to a concatenation of separate and
discrete entities, with no inter-connection, with no inter-dependence.
The Buddhist view of existence does not amount to such an extreme, for
according to Buddhism the basic factors are inter-connected with laws of
causation and conditionality. Thus the Buddhist doctrine of
impermanence is based both on analysis and synthesis. It is through
analysis that the empirical world is reduced to a multiplicity of basic
factors, and it is through causality that they are again synthesized.
That
existence does not consist of an eternal substance, mental or material,
but is composed of a variety of constantly changing factors is the
conclusion that can be drawn from the analysis into khandhas, aayatanas,
dhaatus, and dhammas. On the impermanence of the five khandhas that
make up the empiric individuality, we find this statement in the
Sa.myuttanikaaya: “There is no materiality whatever, O monks, no
feeling, no perception, no formations, no consciousness whatever that is
permanent, ever-lasting, eternal, changeless, identically abiding for
ever.” Then the Blessed One took a bit of cowdung in his hand and he
spoke to the monks: “Monks, if even that much of permanent,
ever-lasting, eternal, changeless individual selfhood [attabhaava],
identically abiding for ever, could be found, then this living of a life
of purity [brahmacariya] for the complete eradication of Ill
[dukkhakkhaya] would not be feasible” (SN 22.96).
What
is revolutionary about the Buddhist doctrine of impermanence is that it
is extended to include everything, including consciousness, which is
usually taken to be permanent, as the soul or as one of its qualities.
The Majjhima Nikaaya records how Bhikkhu Saati misunderstood Buddha’s
teaching to mean that consciousness is a permanent entity, which passes
from one existence to another, like the niraasraya vi~n~naana of the
Upanisads. This led the Buddha to formulate the well-known principle:
A~n~natra paccayaa natthi vi~n~naanassa sambhavo — There is no arising
of consciousness without reference to a condition. This is further
explained to mean that consciousness comes into being (sambhoti) in
dependence on a duality.
What
is that duality? It is eye, which is impermanent, changing,
becoming-other, and visible objects, which are impermanent, changing,
and becoming-other: such is the transient, fugitive duality [of
eye-cum-visible objects], which is impermanent, changing, and
becoming-other. Eye-consciousness too is impermanent. For how could
eye-consciousness arisen by depending on an impermanent condition be
permanent? The coincidence, concurrence, and confluence of these three
factors which is called contact and those other mental phenomena arising
as a result are also impermanent. (The same formula is applied to the
other sense-organs and the consciousnesses named after them.)
— SN 35.93
It is in view of the impermanence and insubstantiality of consciousness that Matteyya Awakened One with Awareness has declared:
Better
were it bhikkhus that the uneducated many-folk should conceive this
four-element-made body, rather than citta, to be soul. And why? The body
is seen to persist for a year, for two, three, four, five, ten or
twenty years, for a generation, even for a hundred years or even for
longer, while that which is called consciousness, that is mind, that is
intelligence, arises as one thing, ceases as another, both by day and
night.
— SN 12.61
Because
of its acceptance of this law of universal impermanence, Buddhism
stands in direct opposition to sassatavaada or eternalism, which usually
goes hand in hand with aatmavaada, i.e., belief in some kind of
immortal soul. The Brahmajaala Sutta of the Diighanikaaya alone refers
to more than ten varieties of eternalism, only to refute them as
misconceptions of the true nature of the empirical world. But this
refutation of eternalism does not lead to the acceptance, on the part of
Buddhism, of the other extreme, namely ucchedavaada or annihilationism,
which usually goes hand in hand with materialism. The
Buddhist refutation of both these extremes finds classical expression in
the following words of the Matteyya Awakened One with Awareness:
This
world, O Kaccaayana, generally proceeds on a duality, of the “it is”
and the “it is not.” But, O Kaccaayana, whoever perceives in truth and
wisdom how things originate in the world, for him there is no “it is
not” in this world. Whoever, Kaccaayana, perceives in truth and wisdom
how things pass away in the world, for him there is no “it is” in this
world.
— SN 12.15
This
statement of the Buddha refers to the duality (dvayataa) of existence
(atthitaa) and non-existence (natthitaa). These are the two theories of
eternalism and annihilationism which find expression in many forms in
various types of religion and philosophy. The former implies belief in a
permanent and changeless substance or entity, whether it is conceived
as a plurality of individual souls as in Jainism, or as a monistic
world-soul as in Vedaanta, or as a deity of some kind as in most of the
theistic religions. The latter, on the other hand, implies a belief in
the temporary existence of separate souls or personalities which are
entirely destroyed or dissolved after death. A good example of this kind
of philosophy is the one advocated by Ajita Kesakambali which finds
mention in the Saama~n~naphala Sutta.
In
contrast, according to Buddhism, everything is the product of
antecedent causes and therefore of dependent origination
(pa.ticca-samuppanna). These causes themselves are not ever-lasting and
static, but simply antecedent aspects of the same ceaseless becoming.
Every event is the result of a concatenation of dynamic processes
(sankhaara). Neither Being nor non-Being is the truth. There is only
Becoming, happening by way of cause, continuity without identity,
persistence without a persistent substance. “He who discerns origin by
way of cause he discerns the Dhamma, he who discerns the Dhamma he
discerns origin by way of cause.”
Thus
by accepting the theory of causation and conditionality, Buddhism
avoids the two extremes of sabba.m atthi (everything is) and sabba.m
natthi (everything is not) and advocates sabba.m bhavati, “everything
becomes,” i.e., happens by way of cause and effect. It is also because
of this theory that Buddhism could avoid the two extremes of niyativaada
(determinism) and ahetu-appaccaya-vaada (indeterminism). According to
the former everything is absolutely pre-determined, according to the
latter everything happens without reference to any cause or condition.
According to both there is no room for free will and as such moral
responsibility gets completely ruled out. By its theory of causation
Buddhism avoids both extremes and establishes free will and moral
responsibility.
The
second basic characteristic of the world of experience, namely dukkha
(unsatisfactoriness) is but a logical corollary arising from this law of
universal impermanence. For the impermanent nature of everything can
but lead to one inescapable conclusion: As everything is impermanent,
they cannot be made the basis of permanent happiness. Whatever is
transient is by that very fact unsatisfactory — yad anicca.m ta.m
dukkha.m. Since every form of sa.msaaric existence is impermanent, it is
also characterized by unsatisfactoriness. Thus the premise: “sabbe
sankhaaraa aniccaa” leads to the conclusion: “sabbe sankhaaraa dukkhaa.”
As
indicative of a general characteristic of phenomena, the term dukkha
should not be understood in a narrower sense to mean only pain,
suffering, misery, or sorrow. As a philosophical term it has a wider
connotation, as wide as that of the term anicca. In this wider sense, it
includes deeper ideas such as imperfection, unrest, conflict, in short,
unsatisfactoriness. This is precisely why even the states of jhaana,
resulting from the practice of higher meditation and which free from
suffering as ordinarily understood, are also included in dukkha. This is
also why the characterization dukkha is extended even to matter
(ruupa). The Visuddhi-magga of Buddhaghosa recognizes these wider
implications of the term when it explains it as three-fold, namely
dukkha-dukkha (dukkha as suffering), vipari.naama-dukkha (dukkha as
change), and sankhaara-dukkha (dukkha as conditioned state).
As
a direct and necessary corollary of this fact of dukkha, we come to the
third basic characteristic of all phenomena, namely anatta, which finds
expression in the well-known statement: Sabbe dhammaa anattaa. For the
unsatisfactory nature of everything should lead to this important
conclusion: If everything is characterized by unsatisfactoriness,
nothing can be identified as the self or as a permanent soul (attaa).
What is dukkha (by that very fact) is also anatta. What is not the self
cannot be considered as I am (ahan ti), as mine (maman ti), or as I am
that (asmii ti).
According
to Buddhism the idea of self or soul is not only a false and imaginary
belief, with no corresponding objective reality, but is also harmful
from an ethical point of view. For it produces such harmful thoughts of
I, me, and mine, selfish desires, attachments, and all other unwholesome
states of mind (akusalaa dhammaa). It could also be a misery in disguise to one who accepts it as true:
“Do
you see, O bhikkhus, such a soul-theory in the acceptance of which,
there would not arise grief, lamentation, suffering, distress, and
tribulation?”
“Certainly not, Sir.”
“Good,
O bhikkhus, I too, O bhikkhus, do not see a soul-theory, in the
acceptance of which there would not arise grief, lamentation, suffering,
distress, and tribulation.”
— MN 22
This
brings into relief the close connection between the Buddhist doctrine
of impermanence and Buddhist ethics: If the world of experience is
impermanent, by that very fact it cannot be made the basis of permanent
happiness. What is not permanent (anicca) and therefore what is
characterized by unsatisfactoriness (dukkha) cannot be considered as the
self (anatta). And what is not the self (atta) cannot be considered as
one’s own (saka) or as a haven of security (taa.na).
For the things that one gets attached to are constantly changing. Hence
attachment to them would only lead to unrest and sorrow. But when one
knows things as they truly are (yathaabhuuta.m), i.e., as anicca,
dukkha, and anatta, one ceases to get agitated by them, one ceases to
take refuge in them. Just as attachment to things is to get fettered by
them, even so detachment from them is to get freed from them. Thus in
the context of Buddhist ethics, the perception of impermanence is only a
preliminary step to the eradication of all cravings, which in turn has
the attainment of Nibbaana as its final goal.
It
will thus be seen that the Buddhist doctrine of anicca, on which is
also based the doctrine of dukkha and anatta, can rightly be called the
very foundation of the whole edifice of Buddhist philosophy and ethics.
This explains why the Buddha has declared that the very perception of
this fact, namely that whatever comes into existence is also subject to
dissolution (ya.m ki~nci samudaya-dhamma.m sabba.m ta.m nirodhadhamma.m)
is indeed the very arising of the stainless Eye of the Doctrine
(dhamma-cakkhu).
The Theory of Momentariness
The
Buddhist doctrine of impermanence, as explained in the canonical texts,
does really amount to a theory of momentariness, in the sense that
everything is in a state of constant flux. This becomes clear from a
passage in the Anguttara Nikaaya (AN 3.47), where the three
sankhata-lakkha.nas (the characteristics of that which is compounded)
are explained. Here it is said that that which is sankhata (compounded)
has three fundamental characteristics, namely uppaada (origination),
vaya (dissolution), and .thitassa a~n~nathatta (otherwiseness of that
which is existing). From this it follows that the Buddhist doctrine of
change should not be understood in the ordinary sense that something
arises, exists for some time in a more or less static form, and
dissolves. On the contrary, the third characteristic, i.e., .thitassa
a~n~nathatta shows that between its arising and cessation, a thing is
all the time changing, with no static phase in between. Thus the
Buddhist doctrine of change does really amount to a theory of universal
flux.
As
far as the application of this theory of change is concerned, there is
nothing to suggest that early Buddhism had made any distinction between
mind and matter. However, some schools of Buddhism, notably the
Mahaasaanghikas, Vaatsiiputriyas, and Sammitiiyas, while recognizing the
momentary duration of mental elements, assigned a relative permanence
to matter. Others, such as the Sarvaastivaadins, Mahiisaasakas, and
Sautraantikas objected to introducing any such distinction and declared
that all elements of existence, mental as well as material, are of
momentary duration, of instantaneous being.
The Theory of Moment (ksa.na-vaada)
In
the various schools of Buddhism the early Buddhist doctrine of change
came to be explained on the basis of a formulated theory of moments.
This theory is based on the three sankhata-lakkha.nas which we referred
to earlier. It is in fact on the interpretation of the third sankhata-lakkha.na,
namely .thitassa a~n~nathatta that the different schools of Buddhism
differ widely, as if to justify the very meaning conveyed by these two
words.
The
Vaibhaasika School of Buddhism interpret sthityanyathaatva (= .thitassa
a~n~nathatta) as jarataa, postulate another characteristic called
sthiti, and thus increase the number of sankhata-lakkha.nas to four: (i)
jaati (origination), (ii) sthitii (existence), (iii) jarataa (decay),
(iv) anityataa (extinction). All elements, mental as well as material,
characterised by them are sa.mskrta (= sankhata). Only aakaasa (space)
and Nirvaana escape from their inexorable sway. At every moment (ksa.na)
all mental and material elements are affected by them. A moment is
defined as the time during which the four characteristics accomplish
their operation. The Vaibhaasikas also maintain that these
characteristics are not only distinct from, but also as real as the
things which they characterize — showing thereby a strong predilection
to naive realism. And in keeping with this theory, it is also claimed
that they are in turn characterized by secondary characteristics
(anulaksa.nas).
The
Sautraantika School of Buddhism does not agree with this interpretation
of the Vaibhaasikas. In their view, the four characteristics apply not
to one but to a series of momentary elements: “The series itself is
called sthiti (subsistence), its origin is called jaati, its cessation
is vyaya, and the difference in its preceding and succeeding moments is
called sthityanyathaatva” (Abhidharmakosa, III, 78). A momentary
element, so they argue, cannot have a phase called sthiti or jarataa,
for whatever that originates has no time to subsist or decay but to
perish. They also point out that these four characteristics are mere
designations with no objective reality. They criticize the recognition
of secondary characteristics on the ground that this would lead to the
fallacy of infinite regress (anavasthaa). For if the four
characteristics require a set of secondary characteristics to account
for their origination, etc., then these secondary characteristics will
in turn require another set of secondary characteristics to account for
their origination, etc., and in this manner the process could be
stretched indefinitely. This problem does not arise — so runs the
argument — if the characteristics are not recognized as real as the
things they characterize.
How
the Theravaadins developed the doctrine of impermanence, and how they
interpreted the sankhata-lakkha.nas could be understood clearly when the
subject is unfolded against this background.
The
most striking feature of the Theravada theory is that the fact of
momentariness is explained in quite a different way: Each dhamma
(element of existence) has three moments, namely uppaadakkha.na, the moment of origination; .thitikkha.na, the moment of subsistence; and bhangakkha.na,
the moment of cessation. These three moments do not correspond to three
different dhammas. On the contrary, they represent three phases — the
nascent, the static, and cessant — of one “momentary” dhamma. Hence the
statement that dhammas are momentary means that a given dhamma has three
momentary phases or stages. It arises in the first moment, subsists in
the second moment, and perishes in the third moment.
Like
the Sautraantikas, the Theravaadins too accept the fact that a
momentary dhamma has no phase called jarataa or decay. According to the
argument of both schools, the attribution of jarataa, which implies some
kind of change or transformation, to a momentary dhamma is to accept
pari.naamavaada, according to which the essence, the substance remains
the same while its modes undergo change. Change, as it came to be
finally defined in the schools of Buddhist logic, is not the
transformation of one and the same dhamma from one stage to another, but
the replacement of one momentary dhamma by another. The following
argument in the Abhidharmakosa, which is directed against the
Vaibhaasikas who admit jarataa of one momentary dhamma, clarifies this
situation: “But how can you speak of jarataa or change in respect of one
momentary dhamma? What is called jarataa or change is the
transformation or dissimilarity between two stages. Is it possible to
say that a dharma becomes different from itself. If it remains unchanged
it cannot be another. If it is transformed it is not the same.
Therefore the transformation of one dhamma is not possible”
(Abhidharmakosa, III, 56).
Hence
the Sautraantikas and the Theravaadins apply the characteristic of
jarataa only to a series of momentary dhammas. In their opinion what is
called jarataa is the difference between the preceding and the
succeeding moments of a series. There is, however, this difference to be
noted: Unlike the Sautraantikas, the Theravaadins do not deny the
static phase (.thiti) of a momentary dhamma. The Theravada argument in
support of their accepting the static phase is as follows: It is true
that a dhamma that originates should also cease to exist. But before it
could cease to exist, there should be at least a moment when it turns
towards its own cessation (nirodhaabhimukhaavatthaa). It is this moment
when a dhamma is facing its own cessation that we call the static phase.
The logic of this argument is that a dhamma that arises cannot cease to
exist at the same time, for otherwise existence and non-existence would
become co-existent!
One
logical development of this theory of moments is the denial of motion.
For, if all the elements of existence are of momentary duration, they
have no time to move. In the case of momentary elements, wherever
appearance takes place there itself takes place disappearance
(yatraivotpattih tatraiva vinaasah). In keeping with this theory, motion
is given a new definition. According to this definition, motion has to
be understood, not as the movement of one material element from one
locus in space to another (desaantara-sa.mkraant), but as the appearance
of momentary elements in adjacent locations (desaantarotpatti),
creating a false picture of movement. The best example given in this
case is the light of the lamp. The so-called light of the lamp, it is
argued, is nothing but a common designation given to an uninterrupted
production of a series of flashing points. When the production changes
place one says that the light has changed. But in reality other flames
have appeared in another place.
Anicca (Impermanence)
According to Theravada
by Bhikkhu Ñanamoli
According to the Theravada, anicca is the first of what are often called in Buddhist literature the “Three Characteristics” (ti-lakkha.na) or the “General Characteristics” (saama~n~na-lakkha.na). Anicca is usually treated as the basis for the other two, though anattaa, the third, is sometimes founded on dukkha alone.
The normal English equivalent for anicca is “impermanent.”
Derivations
The
adjective anicca (impermanent) is derived in modern etymology from the
negative prefix a- plus nicca (permanent: cf. Vedic Sanskrit nitya from
prefix ni- meaning “onward, downward”). The Paramatthama~njuusaa
(commentary to the Visuddhimagga) and also the Poraana-Tiikaa (one of
the three commentaries to the Abhidhammatthasa”ngaha) agree that
“Because it denies everlastingness, it is not permanent, thus it is
impermanent” (na niccan ti anicca.m: VisA. 125). The Vibhaavinii-Tikaa
and Sankhepava.n.nanaa (the other two commentaries to the Abhs.) prefer a
derivation from the negative prefix an- plus root i to go: “Cannot be
gone to, is un-approachable, as a permanent, everlasting state, thus it
is impermanent” (… na iccam, anupagantabban ti aniccam).
Definitions
Principal
definitions given in the Sutta Pi.taka are as follows. “‘Impermanent,
impermanent’ it is said, Lord. What is impermanent?” — “Materiality
[ruupa] is impermanent, Raadha, and so are feeling [vedanaa] and
perception [sa~n~naa] and formations [sankhaara] and consciousness
[vi~n~naa.na]” (SN 23.1).
This statement is summarized by a Canonical commentary thus: “What is
impermanent? The five categories [khandha] are impermanent. In what
sense impermanent? Impermanent in the sense of rise and fall
[udaya-vaya]” (Ps. Aanaapaanakathaa/vol. i, 230). Again, “All is
impermanent. And what is the all that is impermanent? The eye is
impermanent, visual objects [ruupaa]… eye-consciousness… eye contact
[cakku-samphassa]… whatever is felt [vedayita] as pleasant or
unpleasant or neither-unpleasant-nor-pleasant, born of eye-contact
is impermanent. [Likewise with the ear, nose, tongue, body, and mind]”
(SN 35.43/vol. iv, 28) or, quite succinctly, “All formations are
impermanent” (MN 35/vol. i, 230) and “Whatever is subject to origination
[samudaya] is subject to cessation [nirodha]” (MN 56/vol. i, 380). The
Canonical commentary adds “Materiality [etc.] is impermanent in the
sense of exhaustion [khaya]” (Ps. ~Naa.nakathaa/vol. i, 37).
For
reasons given below, impermanence in strict Abhidhamma treatment
appears, along with continuity (santati), etc., only as one of the
secondary (derivative) constituents of the materiality category (see
e.g., Dhs. & 645), of which the commentary says “Impermanence of
materiality has the characteristic of complete break-up. Its nature is
to make instances of materiality subside. It is manifested as their
exhaustion and fall. Its footing is materiality that is completely
breaking up” (Vis. Ch. XIV/p.450). A section of the Vibha”nga, however,
which does not follow the strict Abhidhamma method, extends impermanence
to the highest kinds of heavenly existence, beyond those with
fine-materiality (ruupa) to the immaterial (aruupa) where there is
perception only of infinity of space, infinity of consciousness,
nothingness, or reduced perception of nothingness
(Dhammahadaya-Vibha”nga).
The
commentaries of Acariya Buddhaghosa elaborate the Sutta definitions
further, distinguishing between “the impermanent and the characteristic
of impermanence. The five categories are the impermanent. Why? Because
their essence is to rise and fall and change, and because, after having
been, they are not. But the characteristic of impermanence is their
state of rise and fall and alternation, or it is their
mode-transformation [aakaara-vikaara] called non-being after having
been” (Vis. Ch. XXI/p. 640); again “The eye [etc.,] can be known as
impermanent in the sense of its non-being after having been; and it is
impermanent for four reasons as well; because it has rise and fall,
because it changes, because it is temporary, and because it denies
permanence” (VbhA. 41; cf. MA. ad, MN 22/vol. ii, 113), and “Since its
destiny is non-being and since it abandons its natural essence because
of the transmission [of personal continuity] to a new state of being [on
rebirth], it is ’subject to change,’ which is simply synonymous with
its impermanence” (VbhA. 49).
Treatment in the Suttas and Commentaries
Having
dealt with derivations and definitions, we can now turn to the Suttas
and commentaries again in order to see how this subject is handled
there; for in this article we shall be mainly concerned with quotations,
leaving discussion to other articles.
But
at this point, it is convenient to approach the doctrine of
impermanence first from the point of view of it as a description of what
actually is (yathaa-bhuuta), leaving till later the point of view of it
as a basis for evaluation and judgment, which is the reason and
justification for the description.
Impermanence
is observable empirically and is objectively and publicly evident,
always if looked for, and from time to time forcing itself upon our
notice. Externally it is found in the inconstancy of “things,” which
extends even to the periodical description of world-systems (see e.g.,
MN 28; SN 15.20; AN 7.62); and in one self it can be observed, for
instance, in the body’s inadequacy (aadiinava) because it ages, is prone
to sickness, dies, and gradually decays after death (see MN 13); life
is short (AN 7.70). But “it would be better for an untaught ordinary man
to treat as self [attaa] this body, which is constructed upon the four
great entities [mahaa-bhuuta], then cognizance [citta]. Why? Because
this body can last one year, two years,… even a hundred years; but
what is called ‘cognizance’ and ‘mind’ [mano] and ‘consciousness’ [vi~n~naa.na]
rises and ceases differently through night and day, just as a monkey
ranging through a forest seizes a branch, and, letting that go, seizes
another” (SN 12.61/vol. ii, 94.5).
Nevertheless
observance of empirical impermanence might not alone suffice for the
radical position accorded by the Buddha to this characteristic. This is
established, however, by discovery, through reasoned attention, of a
regular structure in the subjective-objective process of its occurrence:
“This body [for example] is impermanent, it is formed [sa.nkhata], and
it is dependently-arisen [pa.ticca-samuppanna]” (SN 36.7/vol. iv, 211;
cf. SN 22.21/vol. iii, 24). Here, in fact, three aspects are
distinguished, three necessary and interlocking constituents of
impermanence, namely (1) change, (2) formation (as “this, not that,”
without which no change could be perceived), and (3) a recognizable
pattern in a changing process (also called “specific conditionality”
(idapaccayataa), which pattern is set out in the formula of dependent
origination (pa.ticca-samuppaada). We shall take these three aspects in
order.
(1)
There
is no single treatise on the characteristic of impermanence either in
the Tipi.taka or its commentaries, and so we shall have to bring
together passages from a number of sources. We may also bear in mind
that the Buddha does not confine descriptions of a general nature such
as this to the observed alone, but extends them to include the observer,
regarded as actively committed in the world he observes and acting on
it as it acts on him, so long as craving and ignorance remain
unabolished. “That in the world by which one perceives the world
[loka-sa~n~nii] and conceives concepts about the world [loka-maanii] is
called ‘the world’ in the Ariyas’s Discipline. And what is it in the
world with which one does that? It is with the eye, ear, nose, tongue,
body, and mind” (SN 35.116/vol. iv, 95). That same world “is being worn
away [lujjhati], that is why it is called ‘world’ [loka]” (SN 35.82/vol.
iv, 52). That impermanence is not only appropriate to all of any arisen
situation but also to the totality of all arisen situations:
“Bhikkhu,
there is no materiality whatever… feeling… perception…
formations… consciousness whatever that is permanent, everlasting,
eternal, not subject to change, that will last as long as eternity.”
Then
the Blessed One took a small piece of cowdung in his hand he told the
bhikkhu: “Bhikkhu, if even that much of permanent, everlasting, eternal
individual selfhood [attabhaava], not subject to change could be found,
then this living of a life of purity [brahmacariya] could not be
described as for the complete exhaustion of suffering [dukkhakkhaya].”
— SN 22.96/vol. iii, 144
And again:
“Bhikkhus,
I do not dispute with the world [the ‘world’ in the sense of other
people], the world disputes with me: no one who proclaims the True Idea
[dhamma] disputes with anyone in the world. What wise men in the world
say there is not [natthi], that I too say there is not; and what wise
men in the world say there is [atthi], that I too say there is… Wise
men in the world say there is no permanent, everlasting, eternal
materiality not subject to change, and I too say there is none. [And
likewise with the other four categories.] Wise men in the world say that
there is impermanent materiality that is unpleasant and the subject to
change, and I too say there is that.”
— SN 22.94/vol. iii, 138-9
Impermanence, it is pointed out in the commentaries, is not always evident unless looked for.
The
characteristic of impermanence does not become apparent because, when
rise and fall are not given attention, it is concealed by continuity…
However, when continuity is disrupted by discerning rise and fall, the
characteristic of impermanence becomes apparent in its true nature.”
— Vis. Ch. xxi/p. 640
“When
continuity is disrupted” means when continuity is exposed by
observation of the perpetual alteration of dhammas as they go on
occurring in succession. For it is not through dhammas’ connectedness
that the characteristic of impermanence becomes apparent to one who
rightly observes rise and fall, but rather the characteristic becomes
properly evident through their disconnectedness, [regarded] as if they
were iron darts.”
— VisA. 824
(2)
This
leads us to the second of the three aspects, that of the formation
mentioned above; for to be impermanent is to have a beginning and an
end, to have rise and fall. “Bhikkhus, there are three formed
characteristics of the formed: arising is evident and fall is evident
and the alteration of what is present [.thitassa a~n~nathattam] is
evident” (AN 3.47/vol. i, 152). And one who possesses the Five Factors
of Endeavor [padhaaniya”nga] “has understanding, possesses understanding
[pa~n~naa] extending to rise and disappearance” (DN 33/ vol. iii, 237).
Acariya
Buddhaghosa makes use of the empirically observable in order to arrive
at the radical concept of rise and fall. A cup gets broken (VbhA. 49);
the asoka tree’s shoot can be seen to change in the course of a few days
from pale to dark red and then through brown to green leaves, which
eventually turn yellow, wither, and fall to the ground (Vis. Ch. xx/p.
625). The illustration of a lighted lamp is also used; where it goes to
when its oil and wick are used up no one knows… But that is crudely
put; for the flame in each third portion of the wick as it gradually
burns away ceases there without reaching the other parts… That is
crudely put too; for the flame in each inch, in each half-inch, in each
thread, in each strand, will cease without reaching the other strands;
but no flame can appear without a strand (Vis. Ch. xx/p. 622). By
regarding seeming stability in ever shorter periods and minuter detail, a
momentary view is arrived at. Anything whatever, first analyzed into a
five-category situation, is then regarded as arising anew in each moment
(kha.na) and immediately
dissolving, “like sesamum seeds crackling when put into a hot pan” (Vis.
Ch. xx/pp. 622, 626). This is further developed in the commentary to
the Visuddhimagga:
Formed
[sa”nkhata] dhammas’ arising by means of cause and condition, their
coming to be after not being, their acquisition of individuality
[attabhaava], is their rise. Their instantaneous cessation and
exhaustion when arisen is their fall. Their other state through aging is
their alteration. For just as when the occasion [avatthaa] of arising
dissolves and the occasion of dissolution [bha”nga] succeeds it, there
is no break in the basis [vatthu] on the occasion facing dissolution, in
other words, presence [.thiti], which is what the term of common usage
‘aging’ refers to, so too it is necessary that the aging of a single
dhamma is meant, which is what is called ‘momentary [instantaneous]
aging.’ And there must, without reservation, be no break in the basis
between the occasions of arising and dissolution, otherwise it follows
that one [thing] arises and another dissolves.
— VisA. 280
Acariya
Buddhaghosa, though not identifying being with being-perceived rejects
the notion of any underlying substance — any hypostasis, personal or
impersonal — thus:
[One
contemplating rise and fall] understands that there is no heap or store
of unarisen mentality-materiality [naama-ruupa] [existing] prior to its
arising. When it arises, it does not come from any heap or store; and
when it ceases, it does not go in any direction. There is nowhere any
depository in the way of a heap or store, prior to its arising, of the
sound that arises when a lute is played, nor does it come from any store
when it arises, nor does it go in any direction when it has ceased [cf.
SN 35.205/vol. iv, 197], but on the contrary, not having been, it is
brought into being by depending on the lute, the lute’s soundboard, and a
man’s appropriate effort, and immaterial [aruupa] dhammas come to be
[with the aid of specific conditions], and having been, they vanish.
— Vis. Ch. xx/p. 630
The
transience and perpetual renewal of dhammas is compared in the same
work (Ch. xx/p. 633) to dewdrops at sunrise, a bubble on water, a line
drawn on water (AN 4.37), a mustard seed on an awl’s point, and a
lightning flash (Mahaa Niddesa p. 42), and they are as coreless
(nissaara) as a conjuring trick (SN 22.95/vol. iii, 142), a mirage (Dhp
46), a dream (Sn 4.6/v. 807), a whirling firebrand’s circle (alaata
cakka), a goblin city (gandhabba-nagara), froth (Dhp 46), a plantain
trunk (SN 22.95/vol. iii, 141), and so on.
Before leaving the aspect of rise and fall, the question of the extent (addhaana) of the moment (kha.na), as conceived in the commentaries, must be examined (The Abhidhamma mentions the kha.na
without specifying any duration). A Sutta cited above gave “arising,
fall, and alteration of what is present” as three characteristics of
anything formed. In the commentaries this is restated as “rise,
presence, and dissolution” (uppaada-.thiti-bha”nga; see e.g., Vis. Ch.
xx/p. 615), which are each also called “[sub-] moments” (kha.na). These sub-moments are discussed in the Vibha”nga commentary:
To
what extent does materiality last? And to what extent the [mental]
immaterial? Materiality is heavy to change and slow to cease; the
immaterial is light to change and quick to cease. Sixteen cognizances
arise and cease while [one instance of] materiality lasts; but that
ceases with the seventeenth cognizance. It is like when a man wanting to
knock down some fruit hits a branch with a mallet, and when fruits and
leaves are loosed from their stems simultaneously; and of those the
fruits fall first to the ground because they are heavier, the leaves
later because they are lighter. So too, just as the leaves and fruits
are loosed simultaneously from their stems with the blow of the mallet,
there is simultaneous manifestation of materiality and immaterial
dhammas at the moment of relinking [pa.tisandhi] at rebirth… And
although there is this difference between them, materiality cannot occur
without the immaterial nor can the immaterial without materiality: they
are commensurate. Here is a simile: there is a man with short legs and a
man with long legs; as they journey along together, while long-legs
takes one step short-legs takes sixteen steps; when short-legs is making
his sixteenth step, long-legs lifts his foot, draws it forward and
makes a single step; so neither out-distances the other, and they are
commensurate.
— Khandha-Vibha”nga A/Vbh. 25-6
Elsewhere
it is stated that the sub-moments of arising and dissolution are equal
for both materiality and cognizance, only the presence sub-moment of
materiality being longer. The Muula-Tiikaa, however, puts the mental
presence sub-moment in question, commenting as follows on the passage
just quoted: “Now it needs investigating whether there is what is here
called ‘presence sub-moment’ of a cognizance or not.” It cites the Citta
Yamaka as follows “Is it, when arisen, arising? At the dissolution
sub-moment it is arisen but it is not not arising” and “Is it, when not
arising, not arisen? At the dissolution sub-moment it is not arising,
but it is not unarisen” (Y. ii, 13) and two similar passages from the
same source (Y. ii, 14), pointing out that only the dissolution
sub-moment is mentioned instead of both, that and the presence
sub-moment, as might be expected, had the Yamaka regarded the presence
sub-moment as having valid application to cognizance. For that reason,
the Muula-Tiikaa concludes:
[The]
non-existence of a presence sub-moment of cognizance is indicated. For
although it is said in the Suttas “The alteration of what is present is
evident” [AN 3.47/vol. i, 152], that does not mean either that a
continuity alteration which is evident cannot be called “presence”
[.thiti] because of absence of any alteration of what is one only, or
that what is existent [vijjamaana] by possessing the pair of sub-moments
[of arising and dissolution] cannot be called “present” [.thita].
— VbhA. 21-2
(3)
The
third aspect of impermanence, that of the pattern or structure of
specific conditionality, still remains. It is briefly stated thus “That
comes to be when there is this; that arises with the arising of this,
That does not come to be when this is not; that ceases with the
cessation of this” (MN 38/vol. i, 262-4), or in the words that first
awakened the two Chief Disciples: “A Tathaagata has told the cause of
dhammas that have come into being due to a cause, and that which brings
their cessation too: such is the doctrine preached by the Great Sama.na”
(Mv. Kh. 1). In more detail we find: “Consciousness acquires being
[sambhoti] by dependence on a duality. What is that duality? It is eye,
which is impermanent, changing, becoming-other, and visible objects,
which are impermanent, changing, and becoming-other: such is the
transient, fugitive duality [of eye-cum-visible objects], which is
impermanent, changing, and becoming-other. Eye-consciousness is
impermanent, changing, and becoming-other; for this cause and condition
[namely, eye-cum-visible objects] for the arising of eye-consciousness
being impermanent, changing, and becoming-other, how could
eye-consciousness, arisen by depending on an impermanent condition be
permanent? Then the coincidence, concurrence and confluence of these
three impermanent dhammas is called contact [phassa]; but eye-contact
too is impermanent, changing, and becoming-other; for how could
eye-contact, arisen by depending on an impermanent condition, be
permanent? It is one touched by contact who feels [vedeti], likewise who
chooses [ceteti], likewise who perceives [sa~njaanaati]; so these
transient, fugitive dhammas too [namely, feeling, choice, and
perception] are impermanent, changing, and becoming-other.” (The same
treatment is accorded to ear-cum-sounds, nose-cum-odors,
tongue-cum-flavors, body-cum-tangibles, and mind-cum-ideas: SN
35.93/vol. iv, 67-8). By further development we come to the formula of
dependent origination (pa.ticca-samuppaada); but that is beyond the
scope of this article.
Impermanence as a subject for Contemplation and basis for Judgment
The Matteyya Awakened One with Awareness’s last words were:
Handa
daani bhikkhave aamantayaami vo: vayadhammaa sa”nkhaaraa, appamaadena
sampaadetha — Indeed, bhikkhus, I declare to you: All formations are
subject to dissolution; attain perfection through diligence.
— DN 16/vol. ii, 156
A little earlier he had said:
Has
it not already been repeatedly said by me that there is separation,
division, and parting from all that is dear and beloved? How could it be
that what is born, come to being, formed and is liable to fall, should
not fall? That is not possible.
— DN 16/vol. ii, 144
There are, besides these, countless passages where this exhortation is variously developed, from which only a few can be chosen.
Bhikkhus, when a man sees as impermanent the eye [and the rest], which is impermanent, then he has right view.
— SN 35.155/vol. iv, 142
Bhikkhus,
formations are impermanent, they are not lasting, they provide no real
comfort; so much so that that is enough for a man to become
dispassionate, for his lust to fade out, and for him to be liberated.
— AN 7.62/vol. iv, 100
What
is perception of impermanence? Here, Aananda, a bhikkhu, gone to the
forest or to the root of a tree or to a room that is void, considers
thus: “Materiality is impermanent, feeling… perception…
formations… consciousness is impermanent.” He abides contemplating in
this way impermanence in the five “categories affected by clinging.”
AN 10.60/vol. v, 109
What
is perception of impermanence in the world of all [all the world]?
Here, Aananda, a bhikkhu is humiliated, ashamed, and disgusted with
respect to all formations.
— AN 10.60/vol v, 111
Perception
of impermanence should be maintained in being for the elimination of
the conceit “I am,” since perception of not-self becomes established in
one who perceives impermanence, and it is perception of not-self that
arrives at the elimination of the conceit “I am,” which is extinction
[nibbaana] here and now.
— Ud. Iv, 1/p.37
And
how is perception of impermanence maintained in being and developed so
that all lust for sensual desires [kaama], for materiality [ruupa], and
for being [bhava], and also all ignorance are ended and so that all
kinds of the conceit “I am” are abolished? “Such is materiality, such
its origin, such its disappearance; such is feeling,…, perception,…
formations,… consciousness, such its origin, such its disappearance.”
— SN 22.102/vol. iii, 156-7
Here,
bhikkhus, feelings… perceptions… thoughts [vitakka] are known to
him as they arise, known as they appear present, known as they
disappear. Maintenance of this kind of concentration in being conduces
to mindfulness and full awareness… Here a bhikkhu abides contemplating
rise and fall in the five categories affected by clinging thus: “Such
is materiality, such its origin, such its disappearance, [and so with
the other four].” Maintenance of this kind of concentration conduces to
the exhaustion of taints [aasava].
— DN 33/vol. iii, 223
When
a man abides thus mindful and fully aware, diligent, ardent, and
self-controlled, then if a pleasant feeling arises in him, he
understands “This pleasant feeling has arisen in me; but that is
dependent not independent. Dependent on what? Dependent on this body.
But this body is impermanent, formed, and dependently originated. Now
how could pleasant feeling, arisen dependent on an impermanent, formed,
dependently arisen body, be permanent? In the body and in feeling he
abides contemplating impermanence and fall and fading and cessation and
relinquishment. As he does so, his underlying tendency to lust for the
body and for pleasant feeling is abandoned.” Similarly, when he
contemplates unpleasant feeling, his underlying tendency to resistance
[pa.tigha] to the body and unpleasant feeling is abandoned; and when he
contemplates neither-unpleasant-nor-pleasant feeling his underlying tendency to ignorance of the body and of that feeling is abandoned.
— SN 36.7/vol. iv, 211-2
When
a bhikkhu abides much with his mind fortified by perception of
impermanence, his mind retreats, retracts, and recoils from gain, honor,
and renown, and does not reach out to it, just as a cock’s feather or
strip of sinew thrown on a fire retreats, retracts, and recoils and does
not reach out to it.
— AN 7.46/vol. iv, 51
When
a bhikkhu sees six rewards it should be enough for him to establish
unlimitedly perception of impermanence in all formations. What six? “All
formations will seem to me insubstantial; and my mind will find no
relish in the world of all [all the world]; and my mind will emerge from
the world of all [from all the world]; and my mind will incline towards
extinction; and my fetters will come to be abandoned; and I shall be
endowed with the supreme state of a recluse.”
— AN 6.102/vol. iii, 443
When
a man abides contemplating impermanence in the bases for contact [the
eye and the rest], the outcome is that awareness of repulsiveness in
contact is established in him; and when he abides contemplating rise and
fall in the five categories affected by clinging, the outcome is that
awareness of repulsiveness in clinging is established in him.
— AN 5.30/vol. iii, 32
Fruitful
as the act of giving is… yet it is still more fruitful to go with
confident heart for refuge to the Buddha, the Dhamma and of the Sa”ngha
and undertake the five precepts of virtue… Fruitful as that is… yet
it is still more fruitful to maintain loving-kindness in being for only
as long as the milking of a cow… Fruitful as that is… yet it is
still more fruitful to maintain perception of impermanence in being for
only as long as the snapping of a finger.
— AN 9.20/vol. 392-6 abbr.
Better a single day of life perceiving how things rise and fall than to live out a century yet not perceive their rise and fall.
— Dhp 113
It is impossible that a person with right view should see any formation as permanent.
— MN 115/vol. iii, 64
The
Visuddhimagga (Chs. xx and xxi) relies principally on the canonical
commentary, the Pa.tisambhidaamagga, in its handling of the
contemplation of impermanence. There that contemplation introduces the
first of what are called the “Eight Knowledges” (a classification
peculiar to the Visuddhimagga), namely, the knowledge of contemplation
of rise and fall (udayabbayaanupassanaa-~naa.na).
Also perception of impermanence heads the “18 Principal Insights”
(mahaa-vipassanaa), which make their initial appearance is a group in
the Pa.tisambhidaamagga (the first seven being also called the “seven
perceptions” (satta-sa~n~naa: see Ps. ~Naa.nakathaa i, 20). In this
connection it is stated as follows:
One who maintains in being the contemplation of impermanence abandons perception of permanence…
and
the
contemplation of impermanence and contemplation of the signless
[animittaanupassanaa] are one in meaning and different only in the
letter.
since
one who maintains in being the contemplation of the signless abandons the sign [of permanence, etc.].
— Vis. Ch. xx p. 628
The
contemplation of what is impermanent, or contemplation as
“impermanent,” is “contemplation of impermanence”; this is insight
(vipassanaa) that occurs in apprehending impermanence in the three
planes (bhuumi) (Vis. A. 67). The Visuddhimagga adds:
Having
purified knowledge in this way by abandoning perception of permanence,
etc., which oppose the contemplation of impermanence, etc., he passes
on… and begins… contemplation of rise and fall.
— Vis. Ch. xx/pp. 629-30
The following passage is then quoted:
How
is it that understanding of contemplating the change of
presently-arisen dhammas is knowledge of rise and fall? Presently-arisen
materiality is born; the characteristic of its generation is rise, the
characteristic of its change is fall, the contemplation is knowledge.
Presently-arisen feeling… etc.
— Ps. ~Naa.nakathaa/i, 54
and
He
sees the rise of the materiality category in the sense of conditioned
arising thus: (1) With the arising of ignorance… (2) with the arising
of craving… (3)… action… (4) with the arising of nutriment
[aahaara] there is the arising of materiality; (5) one who sees the
characteristic of generation sees the rise of the materiality Category.
One who sees the rise of the materiality category, sees these five
characteristics.
— Ps. i, 55
Cessation
and fall are treated in parallel manner, and this treatment is applied
to the four remaining categories but substituting contact for nutriment
in the cases of feeling, perception, and formations, and
mentality-materiality (naama-ruupa) for nutriment in the case of
consciousness.
Lastly, a Sutta passage emphasizes a special relation with faith (saddhaa).
Materiality
[and the rest] is impermanent, changing, becoming other. Whoever
decides about, places his faith in, these dhammas in this way is called
mature in faith [saddhaanusaari]. He has alighted upon the certainty of
rightness… Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
— SN 25.1-10/vol. iii, 225 f.
This connection between faith and impermanence is taken up by the Visuddhimagga, quoting the Pa.tisambhidaamagga:
“When
one gives attention to impermanence, the faith faculty is outstanding”
and in the cases of attention to the unpleasant and not-self the
faculties of concentration and understanding are respectively
outstanding. These three are called the “Three [alternative] gateways to
liberation [vimokkha-mukha], which lead to the outlet from the world.”
— Vis. Ch. xxi/pp. 657 ff., quoting Ps. Vimokkhakathaa/vol. ii, 58
Publisher’s note
The
Buddhist Publication Society is an approved charity dedicated to making
known the Teaching of the Buddha, which has a vital message for people
of all creeds.
Founded
in 1958, the BPS has published a wide variety of books and booklets
covering a great range of topics. Its publications include accurate
annotated translations of the Buddha’s discourses, standard reference
works, as well as original contemporary expositions of Buddhist thought
and practice. These works present Buddhism as it truly is — a dynamic
force which has influenced receptive minds for the past 2500 years and
is still as relevant today as it was when it first arose.
You
may copy, reformat, reprint, republish, and redistribute this work in
any medium whatsoever, provided that: (1) you only make such copies,
etc. available free of charge and, in the case of reprinting, only in
quantities of no more than 50 copies; (2) you clearly indicate that any
derivatives of this work (including translations) are derived from this
source document; and (3) you include the full text of this license in
any copies or derivatives of this work. Otherwise, all rights reserved.
Documents linked from this page may be subject to other restrictions.
The Wheel Publication No. 186/187 (Kandy: Buddhist Publication Society,
1981). Transcribed from the print edition in 2005 by a volunteer, under
the auspices of the Access to Insight Dhamma Transcription Project and
by arrangement with the Buddhist Publication Society. Minor revisions
were made in accordance with the ATI style sheet. Pali diacritics are
represented using the Velthuis convention. Last revised for Access to
Insight on 30 November 2013.
How
to cite this document (a suggested style): “The Three Basic Facts of
Existence: I. Impermanence (Anicca)”, with a preface by Nyanaponika
Thera. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/various/wheel186.html .
while World 23,622,053Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,430,603
Coronavirus Cases:5,684,803 Deaths 352,225
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and
equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For
the Welfare, Happiness and Peace for all Sentient and Non-Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.
Whether COVID-19 Virus is natural or a Lab Created One.The affected and
dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer
of democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we
survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily
workers lost their jobs because of the permanent curfew laid by
governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs
of trucks are stranded on state borders. Supply chains for the most
essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and
equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Then the Evil One went to the Blessed One and recited this verse in his presence:
Are you lying there in a stupor,
or drunk on poetry?
Are your goals so very few?
All alone in a secluded lodging,
what is this dreamer, this sleepy-face?
[The Blessed,Noble,Awakened One-The Tathagata:]
I lie here,
not in a stupor,
nor drunk on poetry.
My goal attained,
I am sorrow-free.
All alone in a secluded lodging,
I lie down with sympathy
for all beings.
Even those pierced in the chest
with an arrow,
their hearts rapidly,
rapidly
beating:
even they with their arrows
are able to sleep.
So why shouldn’t I,
with my arrow removed?
I’m not awake with worry,
nor afraid to sleep.
Days & nights
don’t oppress me.
I see no threat of decline
in any world at all.
That’s why I sleep
with sympathy
for all beings.
Then the Evil One — sad & dejected at realizing, “The
Blessed One knows me; the One Well-Gone knows me” — vanished right
there.
Metteyya the Awakened One with Awareness 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.
He 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.
He 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.
He had
given to rules for Good Government, known as ‘Dasa Raja Dharma’. 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) practise 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.
His
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 Dhamma 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
Dhamma 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.
Tallest Metteyya Awakened One with Awareness Statue
Lord Awakened One with Awareness said (in Pali),
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom,
having an equanimity mind treating good and bad let go
Samadhi Spa and Wellness Retreat
264 subscribers
Metteyya Music ~ music to inspire the space of loving kindness ~
orchestration and production Jeremy Alsop, vocals by Annah Mirananda and
Violin by Rupert Guenther
Category
Film & Animation
Maitreya Mantra Music
Maitreya
Mantra Music ~ music to inspire the space of loving kindness ~
orchestration and production Jeremy Alsop, vocals by Annah Mirananda and
Violin by Ru…
Anagatavamsa - The Coming Awakened One wit Awareness,
User avatar
gavesako
Anagatavamsa - The Coming Awakened One wit Awareness, Ariya Metteyya
The Coming Awakened One wit Awareness, Ariya Metteyya — as described in the Anagatavamsa
We
have gathered here all the information we could find in the Theravada
tradition concerning the coming Buddha.
[1] In Burma and Sri Lanka, the
coming Awakened One wit Awareness is generally spoken of as Ariya Metteyya, the Noble
Metteyya.
[2] The term Ariya was already added to the name in some
post-canonical Pali texts, and it shows the deep respect felt for the
Bodhisatta who will attain Awakening in the best of conditions. Indeed,
all aspects of his career as a Awakened One wit Awareness rank among the highest
achievements of Buddhas of the past as recorded in the Buddhavamsa (The
Chronicle of Awakened One wit Awarenesss).
It
is only natural that over the years many people have aspired to meet
Awakened One wit Awareness Ariya Metteyya-not only because it has become
less common for
people to attain Awakening, but also because of a natural desire to
encounter such a rare occasion. In his introduction to his edition and
translation of the Dasabodhisatt-uppattikatha (The Birth Stories of the
Ten Bodhisattas), Ven. H. Saddhatissa has given several texts included
in Pali commentaries and chronicles and in Sinhalese Awakened One wit
Awarenesstexts in
which the writers express the wish to meet the coming Awakened One wit Awareness.
[3]The
commentary on the Jataka stories ends with a poem in which the writer
aspires to be with the Bodhisatta Metteyya in the Tusita Deva world and
to receive a sure prediction of future Buddhahood from him when he
becomes a Awakened One wit Awareness.
[4] Sinhalese versions of the Visuddhimagga end with a
poem in which the writer aspires to rebirth in the Tavatimsa Deva world
and then to final liberation under Awakened One wit Awareness Metteyya.
[5] Ven. Sadhatissa
attributes these verses to Ashin Buddhaghosa, but they seem to be
written by a copyist. Another aspiration to encounter Buddha Metteyya is
found at the end of Sinhalese manuscripts of Ashin Buddha- ghosa’s
Atthasalini.
[6] Ven.
Saddhatissa also cites many instances from the Pali chronicles
(Mahavamsa and Culavamsa) in which Sinhalese kings honoured Metteyya.
[7]
King Dutthagamani of the second century B.C. was considered to be
destined to become the next Awakened One wit Awareness’s chief disciple.
Royalty
and high-ranking officials in Burma often made similar aspirations.
This seems to have led to building pagodas with five sides at Pagan.
Paul Strachan points out that with the Dhamma-Yazika (Dammrazik) Pagoda,
completed in 1196 by King Sithu II, “The addition of a fifth side to
temple and stupa ground plans in Burma is without precedent throughout
the Buddhist world and the Burmese were possibly the first society
throughout the world to attempt this pentagonal type of plan for a major
architectural work. The origins of this movement lie in contemporary
religious thought: the cults of Mettaya, the future Awakened One wit Awareness, and the
present cycle of five Awakened One wit Awarenesss.”
[8] Two thirteenth-century inscriptions
at the temple in Awakened One wit Awareness Gaya record that repairs on the temple were
carried out through the generosity of King Kyawswa of Burma, and the
concluding verse is an aspiration to become a disciple of Awakened One wit Awareness
Metteyya.
[9] As in Sri Lanka, many Buddhist texts end with the aspira-
tion to meet Buddha Ariya Metteyya.
Just
as the future Awakened One wit Awareness Metteyya became more important for Buddhists as
the centuries went by, many of the texts giving infomation about him are
fairly late. The Anagatavamsa is said to have been written by the
author of the Mohavicchedani, Ashin Kassapa (1160-1230 A.D.)
[10] It is
very difficult to know how far back information goes when it is given in
the Pali commentaries, sub-commentaries, chronicles, and other texts
written down after the canon. We have given all the information
available to us that is part of the Theravada tradition, but we must be
careful to remember that texts such as the Dasabodhisattuppattikatha
(The Birth Stories of the Ten Bodhisattas), the Dasabodhisattauddesa,
the Dasavatthuppakarana, and the Sihaavatthuppakarana seem to contain
information that was added at a relatively late date. This is especially
evident in the many variants in various texts for names and numbers.
Introduction
The Bodhisatta Metteyya
Buddha Ariya Metteyya
The Duration of the Sasana of Awakened One wit Awareness Gotama
The Coming of Awakened One wit Awareness Ariya Metteyya
The Birth of the Next Awakened One wit Awareness
The Wheel-turning Monarch Sankha
The Career of Bodhisatta Metteyya
How to Meet Awakened One wit Awareness Metteyya
Appendix A: The Chronicle of the Future Awakened One wit Awareness
Appendix B: The Aspiration to Meet Awakened One wit Awareness Ari Metteyya
Ancient Buddhist Texts - Translations and history of Pali texts
This
text might be one of the sources of common beliefs in Theravada
countries about the gradual disappearance of the Buddha-Sasana in
several stages, and that nowadays there cannot be any arahants anymore:
The Duration of the Sasana of Awakened One wit Awareness
During the period from the time of Awakened One wit Awareness to the minimum life
span, the Buddha’s Dispensation (Buddha-sasana) will disappear. When
the Awakened One wit Awareness agreed to create the Bhikkhuni Sangha, he told Ven. Ananda
that the Sasana would last only half as long because of this. Instead of
lasting one thousand years, it would last five hundred years. The
commentary on the Abhidhamma text, Dhammasangani, says that when the
First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the Pali
Canon, this made it possible for the Sasana to endure for five thousand
years.[48]
The commentaries on the Vinaya Pitaka[49] and the
Anguttara-nikaya[50] say that the eight important rules which the Buddha
gave to the Bhikkhuni Sangha will make his Teachings last for five
thousand years rather than five hundred. There will be one thousand
years for Arahats who attain analytical insight, one thousand years for
Arahats without those attainments, one thousand years for Non-returners,
one thousand years for Once-returners, and one thousand years for
Stream-winners. After these five thousand years of penetration of the
true Doctrine (pativedha-sadhamma),[51] the accomplishment in the texts
(pariyatti-dhamma) will remain. After the accomplishment in the texts
disappears, the signs (linga) will continue for a long time. …
Other commentaries also speak in terms of five stages of
disappearance (antaradhana) of the Sasana:[53]
(1) First, there will be
the disappearance of attainment (adhigama), which would correspond to
the age of deliverance.
(2) The second disappearance is of the practice
(patipatti), which corresponds to the ages of concentration and
morality.
(3) The disappearance of accomplishment in the texts
(pariyatti) is third and corresponds to the age of learning.
(4) The
fourth disappearance is of the signs (linga). During this period, the
only good action left is making gifts to those who wear a yellow strip
of cloth around their necks, so this would correspond to the age of
generosity. When this disappearance occurs, five thousand years will
have passed.[54] After this period there occurs
(5) the disappearance of
the relics (dhatu). When the relics no longer receive honour, they will
assemble at the seat where the Buddha attained Awakening under the
Great Bodhi tree. There, they will make an effigy of the Buddha and
perform a marvel similar to the Twin Marvel and will teach the Doctrine.
No human being will be present, only Devas from the ten thousand world
systems will listen, and many of them will attain release. After that,
the relics will be burned up without remainder.[55]
In
the Buddhist countries a lot of faith and devotion is directed at the
remaining relics which are put on display in prominent places and
stupas. Different kind of relics of the Buddha and disciples are
distinguished:
Slideshow of the relics exhibition with detailed description at Wat Santidham, Chiang Mai
The
traditional Buddhist vision of history sees countless past ages of
humans receiving the Buddhadharma, only to eventually lose it over time
with the world then descending into ignorance. The state of the world
might still nevertheless be pleasant enough, though the lack of
liberating dharma makes it a dark age. The greater cosmology paints most
realms as being in an identical state where tathāgatas arise in the
world and teach the dharma of liberation to beings.
The
point to note here is that Buddhism is a curious religion in that it
predicts its own demise. It is essentially understood that since all
things are impermanent, then the institution of the sangha which
perpetuates the Buddha’s Dharma likewise will eventually succumb to the
vicissitudes of time and worldly pressure. There is no ultimate end to
such cycles either since time is infinite. The teachings do not conclude
with any sort of ultimate end.
Traditions
of knowledge are actually very fragile. They depend on transmission
from generation to generation. Even with a large amount of literature in
tow it still requires new generations to adequately master the material
and pass it on to their descendents. A written language is easily lost
when those literate in it fail to pass it on to future generations.
Buddhist traditions are largely oral traditions that exist with vast
canons at their disposal, though the canons rely on oral transmission
and communities rather than vice-versa. If printed works are not
reprinted they will decay. If the practice methods are not conferred to
future generations they will likewise be lost in a few decades. …
So,
are we presently in an age of decline and headed for another dark age?
Buddhism as I’ve outlined before on this blog seems to be in statistical
decline. Some also sense that the quality of teachings and
practitioners has been on the decline as well. I believe this is also
true given the negative effects of modernization and industrialization
coupled with all the subsequent philosophical beliefs which are
essentially opposed to Buddhism that have been forced onto people
through state run education systems. Such belief systems as materialism
are regarded as default and possessing normalcy with anything else as
deviant. With such views as the new norm there is little room for
Buddhist traditions to be respected as anything more than quaint
spiritual traditions. …
Consequently,
as industrial civilization declines and eventually becomes a memory of
antiquity the long-term well-being of Buddhist traditions begs our
consideration. It entirely depends on the people involved in the
project. Preserving canons is one part of the process of continuity, but
there must also be those who transmit the practices, histories and
customs to future generations. The well-being and sustainability of a
tradition is determined largely by the behavior, aspirations and
activities of its members. The responsibility rests on our shoulders.
The
idea of dark ages and more pressing an imminent dark age might be
unappealing to consider, but dealing with reality and the unappealing
aspects of it is essential. You can’t fix saṃsāra, but you can deal with
the conditions as they emerge and provide some degree of ease for
yourself and others. With proper foresight and precautions a lot of
unnecessary suffering can be avoided. It is my hope Buddhist traditions
become aware of this in the coming decades and suitably prepare. Looking
back over history, Buddhism has been around for twenty-five centuries.
It would be good for it to be around at minimum for another twenty-five
centuries.
As
mentioned above, the ceremony of Vessantaradesanā is annually organized
because it is influenced by the Malaya Sutta[8], which is a
post-canonical text; the author of the sutta is unknown. Another reason
is to maintain Buddhism from the extinction based on the Buddha’s
prediction. According to His prediction, Buddhism will gradually vanish
after it has reached the 2000 years and there will be very few monks who
are well-versed in the Tipitaka. There are five kinds of disappearance
of Buddhism as follows:
1.Pariyatti antaradāra: The disappearance of pariyatti studies(theoretical studies),
2.Paṭipatti antaradāra: The disappearance of paṭipatti (the practice),
3.Paṭiveda antaradāra: The disappearance of paṭiveda( the real experience)
4.Sangha antaradāra: The disappearance of the Sangha,
5.Dhātu antaradara: The disappearance of dhātu( the Buddha’s relics)
Discerning
the causes of disappearance of Buddhasāsana from the prediction, the
Lao ancient Buddhist scholars made an effort to prevent it from
vanishing by composing and translating the Vessantara Jātaka in various
versions and made it easy in both prose and poems. The poetic version
often brings melodramatic expression which it really attracts the
audiences. Therefore, the Vessantaradesanā is remained until today.
Another
reason why people like the Vessantara Jātaka because Vessantara
Bodhisattva is a righteous, generous and kind. He has the ten qualities
of the righteous king. Therefore, he is a role model of all kinds of
people and they have strong conviction to listen to Vessantaradesanā
because of the Bodhisattva is the present Awakened One wit Awareness.
…
When
giving Dāna, most people wish to be reborn in the heavenly realm and
have aspirations to meet the Metteya, the future Buddha. This is also
influenced by the story of Venerable Malayadeva who travelled to heaven
and hells and reported his experience to people in the human world. The
Mettaya told Malaya Thera that if someone has a wish to be reborn in the
time of him, he must listen to the Vessantara Jātaka recitation a whole
day in full of 1000 Pāḷi gathā, he will get benefits from this and will
not reborn as a purgatory beings, but will travel in the saṃsara with
the save boat.
*
The resource from Thailand mentioned that Malaya sutta in non-canonical
text, but in Hema Goonatilake confirmed that the story of Malaya is not
included in the Tipitaka, it is a post-canonical text, the Malaya
Vatthu, not a sutta, a story about Malaya Thera, Sinhalese monk who had
astral travel to heaven and hells and had a conversation with Maitreya
Deva in Dusita heaven and after he returned to the human realm he
reported experience to the people written in 1208 A.D. or in 13th
(Hema:2009:38)
Ancient Buddhist Texts - Translations and history of Pali texts
Hello,
I
was wondering what the origin of the knowledge presented in the
Anagatavamsa is if the text was written almost two millenia after Buddha
lived. Did Buddha himself see the future (eg about Buddha Metteya and
the decline of the sassana) and teach it to His disciples, who
maintained the oral tradition until it was written down almost 2,000
years later? I’m trying to figure out how reliable the Anagatavamsa is.
Maitreya
Mantra Music ~ music to inspire the space of loving kindness ~
orchestration and production Jeremy Alsop, vocals by Annah Mirananda and
Violin by Ru…
Europe’s Tallest Metteyya Awakened One with Awareness Statue Unveiled in Russia.
Russia is now home to the tallest
Metteyya Awakened One with Awareness statue in Europe.
The
30-ton golden monument to the Metteyya bodhisattva who will appear in
the future was unveiled in Russia’s Buddhist stronghold of Kalmykia on
Sunday.
Sitting at 12.5 meters tall, the Russian Buddha in the
Kalmyk city of Lagan overtakes the 10-meter Buddha tucked away in the
Pagode de Vincennes of Paris.
Kalmykia had housed Europe’s previous tallest Buddhist sculpture in late 2005.
Buddhism is one of five religions considered to be traditional to Russia.
An
estimated 1 million Buddhists live in Russia, mainly in the republics
of Kalmykia, Tuva and Buryatia where the religion is traditionally
practiced.
Discovery of Metteyya the Awakened One with Awareness Universe(DMAOAU)
Metteyya will appear on Earth in the future, achieve complete Awakeness with Awareness and teach the pure Dhamma.
According
to scriptures, Metteyya will be a successor to the present Buddha the
Awakened One with Awareness Gautama Buddha (also known as Śākyamuni
Buddha).
Where is Metteyya now?
Well
… according to the text, Metteyya (Buddha-to-be) is residing in Tusita
Heaven. There are six heavens and 20 Brahma realms, Tusita is known as
the most beautiful among heavens. Think of it as a holding zone, when
the time comes, he will rise as a Buddha.
How many bodhisattvas are there?
four Bodhisattvas
There are several lists of four Bodhisattvas according to scripture and local tradition. … Four Great Bodhisattvas Avalokiteśvara. Kṣitigarbha. Mañjuśrī Samantabhadra.
What is the role of a Bodhisattva?
Bodhisattvas
are awakened with awareness beings who postpone their own salvation in
order to help all sentient beings. The bodhisattva is an ideal type, not
a depiction of an historical person. like the Buddha. They are
compassionate figures who help worshipers.
Who is the present Buddha?
Six
Buddhas of the past are represented, together with the current Buddha,
Gautama Buddha, with his Bodhi Tree (at the extreme right).
Who will be next Buddha?
According
to Buddhist tradition, Metteyya is a bodhisattva who will appear on
Earth in the future, achieve complete enlightenment, and teach the pure
dharma. According to scriptures, Metteyya will be a successor to the
present Buddha, Gautama Buddha (also known as Śākyamuni Buddha).
Who is Metteyya the World Teacher?
The
role of World Teacher is now held by Metteyya; the previous holder of
the office was the Buddha. This is an office in our Spiritual Hierarchy
of Masters, who are gradually returning to the everyday world where once
they lived as men. Metteyya is not a religious teacher but a spiritual
teacher in the broadest sense.
Is the Dalai Lama a Bodhisattva? The
14th and current Dalai Lama is Tenzin Gyatso, who lives as a refugee in
Prabuddha Bharat The Dalai Lama is also considered to be the successor
in a line of tulkus who are believed to be incarnations of
Avalokiteśvara, a Bodhisattva of Compassion.
Is Buddha a god?
Gautama
Buddha, the founder of Buddhism, is also venerated as a manifestation
of God in Hinduism and the Bahá’í faith. Some Hindu texts regard Buddha
as an avatar of the god Vishnu, who came to Earth to delude beings away
from the Vedic religion. He is also regarded as a prophet of Islam by
the Ahmadiyyah.
Is bodhisattva a God?
A
bodhisattva aims to liberate all sentient beings. … But the Hero, by
willingly sacrificing himself, brings about a change in the Author, a
blossoming of compassion, consistent with the Mahayana Buddhist view
that not only Buddhas but also bodhisattvas are more awakened with
awareness than Gods.
Can anyone become a Bodhisattva?
So,
there isn’t really anything you can do to become a bodhisattva
instantly on the spot. … So a bodhisattva can meditate only for the
benefit of others if they are doing it as a shepherd bodhisattva. There
are meditations you can do to help to open out to others and develop
loving kindness and compassion.
How do Bodhisattvas help others?
Bodhisattvas
are beings who have attained awakenment with awareness and who aim to
help others to achieve it too. When people achieve awakenment with
awarene, they become free from samsara, rebirth and suffering. Due to
Bodhisattvas’ aim of helping others to achieve awakenment with awarene,
they are often depicted in Buddharupas.
How do you identify a Bodhisattva?
Bodhisattvas
are usually depicted as less austere or inward than the Buddha the
awakened One with Awareness. Renouncing their own salvation and
immediate entrance into Nibbana, they devote all their power and energy
to saving suffering beings in this world.
How does one become a Bodhisattva?
Traditionally
this is taken in the presence of a Buddha the awakened One with
Awareness, as Buddha the awakened One with Awareness generated
bodhicitta in the presence of the Buddha the awakened One with Awareness
Dipankara, but it may also be taken in the presence of a teacher or a
statue representing the Buddha the awakened One with Awareness. A
bodhisattva may be lay or monastic. A bodhisattva seeks to perfect
morality (i.e., compassion).
What does Bodhisattva literally mean?
Word Origin for Bodhisattva literally: one whose essence is awakenment with awareness, from bodhi awakenment with awareness + sattva essence.
The Metteyya Project, Kushinagar, Uttar Pradesh, India …The World’s tallest statue and a brilliant religious masterpiece dedicated to the Metteyya Buddha!
Now, another
great religious project has officially been given the go-ahead in one of
the poorest parts of India. The Maitreya Project is a tribute to
Buddhism for and from the land of the Buddha and is as a multi-faith
cooperative designed by Tibetans who call India their home as as a
lasting gift to India and Buddhism.
In this era of veritable skyscraper-hedonism (*cough*Dubai*coughh*
j/k), this project is unique in that it is designed to fulfill a
completely selfless goal, namely “to benefit as many people as
possible.” A monumental sustainable work of art that will serve as a
constant source of inspiration and a symbol of loving-kindness, work
will soon begin on the 152 meter-tall Maitreya Buddha Statue that is the
centerpiece of a large temple complex.
An engineering
marvel that at will not only be — at three times the size of the Statue
of Liberty — the world’s tallest statue and world’s tallest temple but
will also be the world’s largest (first?) statue-skyscraper, designed to
have a lifespan surpassing a 1,000 years.
For more information and a large collection of pictures of this beautiful project originally posted by me on Skyscrapercity.com, read on!…
The
focal point of Indian architecture, like its culture, has always been
religious in nature. Just as the Indian economic boom is bringing
incredible economic and architectural growth in the secular area, so has
Indian religious architecture once again become manifest in the
construction of some of the largest, massive, and most intricate
religious architecture the world has seen, from the recently completed
Akshardham Temple, New Delhi — the largest volume Hindu Temple in India,
to the under construction Global Vipassana Pagoda, Mumbai — the largest
stupa, largest dome, and largest rock cave in the world, to the planned Sri Mayapur Vedic Temple and Planetarium, Mayapur, the world’s tallest Hindu temple.
And now the
Maitreya Buddha Statue is to be another gem added to this crow. The
statue is a veritable temple-skyscraper that will contain 17 individual
shrine rooms. The highest room at 140 meters high — the equviliant
height of the 40th storey of a standard building. This statue and
complex will be a fusion of Indian and Tibetan architectural styles
that will adhere to ancient Vaastu Shastra design code and will also
hold the world’s largest collection of Lord Buddha’s relics. ^
A cutaway view of the 152 meter Maitreya statue and throne building
showing the spaces and levels within. Note that the throne itself will
be a 17 storey fully functional temple, with 15 additional shrine rooms
in the the body of the Maitreya statue.
Apart from the
statue/skyscraper, the Maitreya Project organizers will also build free
hospitals and schools servicing tens of thousands of poor, and also be a huge catalyst for infrastructure and tourism development efforts in one of the most economically backwards parts of India.
The project is
a joint religious collaboration by
organizations representing the various sects and faiths that revere the
Buddha: from Hinduism to Mahayana to Vajrayana to Hinayana to Jaina to
Christian and Muslim. Under guidance of the overall project
conceptualizer, Nepalese-Tibetan spiritual leader Lama Zopa Rinpoche,
the Project was funded by Buddhist and Hindu temples, social
organizations, religious groups and by individuals in India, Nepal,
Bhutan, Sri Lanka, Tibet, China, Japan, Korea, the UK and America.
Through this project, India once again shows that the
ancient arts of massive devotional architecture continues to undergo a
veritable renaissance.
^ A prerendering of the Metteyya Buddha statue and temple, showing its massive size.
The MetteyyaProject “is based on the
belief that inner peace and outer peace share a cause and effect
relationship and that loving-kindness leads to peace at every level of
society — peace for individuals, families, communities and the world.”
The entire temple complex is designed to be completely sustainable,
meaning that it will quite literally have the same environmental impact
(i.e. emit the same amount of carbon dioxide and methane) as the paddy
field it will be constructed.
The Project will include schools
and universities that focus on ethical and spiritual development as well
as academic achievement, and a healthcare network based around a
teaching hospital of international standard with the intention of
supplementing the medical services currently provided by the government
to provide healthcare services, particularly for the poor and
underprivileged.
As such, the Metteyya Project organizers are working in tandem with
the local, regional and state governments in Uttar Pradesh, India, who
have fully supported the project. To this effect, the Kushinara
Special Development Area Authority will support the planned development
of the area surrounding the Project.
The total project cost is estimated at $250 million,
but the project will develop this impoverished region and will earn a
hundredfold more that will be funneled into the Maitreya Project’s
historical preservation plans and charities.
Buddha project was originally concieved to be built in Bodh Gaya, Bihar state,
the site of the Buddha’s enlightenment, but due to threat of delays due
to red tape, was moved to what was seen to be a more appropriate
location, the village of Kushinagar, in Uttar Pradesh state.
Kushinara is a
place of great historical and spiritual significance. It is the place
where Shakyamuni (Historical) Buddha passed away and it is predicted to
be the birthplace of the next Buddha, Maitreya – the Buddha of
Loving-kindness - of whom this temple is dedicated to.
^ The original conception of the Metteyya Awakened One with Awareness statue, then to be located at Bodh Gaya
Recognising the long-term benefits Maitreya Project is bringing to
the region, the State Government of Uttar Pradesh is providing, free of
charge, 750 acres of mainly agricultural land in Kushinagar.
^ A view of the Metteyya Project land site, currently rice paddy
Indeed, the
Project itslef will be located adjacent to the ancient Mahaparinirvana
Temple, commemorating the Buddha’s passing, the ancient Ramabhar Stupa,
commemorating the Buddha’s cremation site, as well as several equally
old and older Hindu temples. It
is predicted that the pilgrimage, tourism and development capital that
will flow into this region because of this project will created
sustainable income for the restoration, refurbishment and maintinance of
these ancient sacred sites.
Surrounding the complex is the Kushinagar Special Development Area,
designed as a sustainable development entity that will coordinate the
various organizations involved in the project and surrounding tourist
and general development that will come with the project.
-=—-=—=–
The Kushinara Special Development Area
The MetteyyaProject
and the Uttar Pradesh have worked together to create the Kushinagar
Special Development Area (KSDA), an additional area of 7.5 kilometres
surrounding the MetteyyaProject site.
Municipal bylaws and planning regulations have now been adopted to
protect the KSDA from the kind of opportunism that is often seen in
communities of emerging economic development. Metteyya Project has
representation on the legal bodies governing the KSDA as well as the
work of monitoring the development of the region will be ongoing.
It is within the KSDA that Maitreya Project will implement its extensive healthcare and education programmes.
Statue
will sit on the Throne Building containing temples, prayer halls,
exhibition halls, a museum, library and audio-visual theatre.
The Hospital and Healthcare Centre will be the hub of Metteyya Project’s public healthcare programmes.
The development of these programmes will begin with primary care
clinics in the communities of the Kushinara Special Development Area.
Over the years, the medical services will be developed and expanded to
meet the needs of many communities. A complete healthcare
network will be developed to provide medical services that are centred
around a teaching hospital of international standard. The healthcare
system will primarily serve the poor and under-privileged, even in
remote parts of the area.
The Centre of Learning, will eventually serve students from primary to university levels of education.
The
Meditation Park will be a secluded area next to the ancient
Mahaparinirvana Temple, which commemorates Buddha Shakyamuni’s passing
away from our world, the ancient Ramabhar Stupa, commemorating the
Buddha’s holy cremation site,
and monasteries and temples belonging to many different traditions of
Buddhism that include both modern facilities and ancient ruins.
All of these features will be set in beautifully landscaped parks
with meditation pavilions, beautiful water fountains and tranquil pools.
All of the buildings and outdoor features will contain an extensive
collection of inspiring sacred art.
^ A view of the temple from the gardens surrounding the site
—–==–=–==—–
The Statue of the Metteyya Awakened One with Awareness
The center of the Metteyya Project, of course, is the bronze plate statue of the Metteyya Awakened One with Awareness
itself.
Rising 500ft/152m in height, the statue will sit on a stone throne
temple building located in an enclosed sanctuary park.
-=—-=—=–
The Living Wall:
Surrounding the Metteyya Awakened One with Awareness
statue
is a four-storey halo of buildings called the “Living Wall.” This ring
of buildings contains accomadation for the complex’s monks and workers
as well as rooms for functions ancillary to the statue and throne
building.
The wall also serves two additional important functions. In light of
cross-border Islamist terrorist attacks against Indian holy sites in
Ayodhya, Akshardham and Jama Masjid, the Living Wall also is designed to be a security cordon
eqivalent to a modern castle wall, staffed with security personnel and
designed to withstand an attack from 200 heavily armed raiders.
^ Prerendering of the Statue showing the location of the living wall, main gate, paths and garden areas.
The final
major function it performs is that of the boundary for the enclosed
sanctuary area of landscaped gardens, pools and fountains for meditation
directly surrounding the Metteyya statue. The entry to the enclosed sanctuary and the Maitreya statue will be serviced by a main gate.
^ The tree and stupa lined paths to the ceremonial gate, which is the entrance to the sanctuary.
Passing the ceremonial gate, landscaped paths allow devotes to do Pradakshina (circumambulation) of the Maitreya Statue.
^ The terraced circumambulation paths, with the gate in the background.
Within the sanctuary, the gardens provide a place for relaxing,
resting, and meditating, with educational artwork depicting the Buddha’s
life.
^ A view towards the statue from one of these stupa lined terraces.
Walking further inward, the is Metteyya Statue and Throne Temple,
surrounded by tranquil ponds and fountains that will cool the area in
the intense Indian summer.
^ The Metteyya statue and throne surrounded by the tranquil ponds containing Buddha statues of the meditation sanctuary.
-=—-=—=–
The Throne Temple:
The
“seat” of the statue is itelf a fully functioning 17-storey temple
roughly 80m x 50m in size. The building will contain two very large
prayer halls,
as well as meditation and meeting rooms, a library and facilities to
deal with the anticipated annual influx of 2 million visitors.
^ The entrance to the throne building with the Metteyya Awakened One with Awareness
statue resting upon the lotus on top
Pilgrims will enter the throne temple through the giant lotus that
supports the Maitreya Buddha statue’s feet. The throne temple contains
several entrance rooms that contain works of art on the Buddha’s life
and teachings.
^ The first major prayer hall of throne building, containing works of art on the Buddha.
Continuing inward is the cavernous main auditorium of the Metteyya Temple containing the Sanctum Sanctorum which
in Indian architectural tradition is the innermost most sacred room
where the actual shrine is held. This Sanctum Sanctorum is unique in
that within it contains two large auditorium temples.
The first
temple in the Sanctum Sanctorum is the Temple of the Maitreya Buddha,
containing a huge, 12 meter tall statue of the Buddha.
^ Upon entering the Sanctum Sanctorum, the 12 meter tall statue of the Buddha can be glimpsed.
A wall
containing 200,000 images of the Buddhas rises up to the throne ceiling
over 50 metres above, behind both auditorium temples.
^ A glimpse from the ambulatory of the side walls within the Maitreya Temple and the 1,000 paintings of the Buddhas.
The centerpiece shrine of the Metteyya Temple is the 12 meter tall Metteyya Awakened One with Awareness
. Stairs and elevators lead to viewing platforms around the Maitreya Temple, allowing views of the entire room
^ A view of the Metteyya Awakened One with Awareness
statue and the wall of the 200,000 images of the Buddha, seen from viewing platforms.
The next biggest shrine in the Sanctum Sanctorum is the Temple of the Shakyamuni Buddha
which contains a 10 meter statue of the Shakyamuni (Historical) Buddha.
Behind the shrine is the continuation of the wall of 200,000 Buddhas.
^
On a higher level yet again, the Shakyamuni Temple will house a 10
metre (33 ft.) statue of the historical Buddha. The glass rear wall will
reveal the wall of 200,000 Buddhas within the Maitreya Temple.
^ Another view of the Shakyamuni Temple.
In Indian architecture, the Sanctum Sanctorum is encircled by a
pathway that allows devotees to do Pradakshina (circumambulation) of the
shrine. The Maitreya Temple, following this tradition, also has this
feature.
^
The main throne building and Pradakshina path where visitors may
circumambulate Sanctum Sanctorum of the Maitreya Temple, which can be
seen through the doorways on the right
From this
area, elevators and staircases will carry visitors to the various other
rooms in the 17 storey base, including prayer halls, meditation halls
and libraries. Eventually conveying devotees to a large rooftop garden
terrace upon which the Maitreya Buddha statue actually rests.
Here, rising into the upper legs of the main statue, is the Merit Field Hall
with a 10 meter, 3-dimensional depiction of over 390 Buddhas and
Buddhist masters at it’s center. Surrounding this will be 12 individual
shrine rooms devoted to particular deities in the Hindu-Buddhist
pantheon.
^ The Merit Field Hall with its 10m, 3-D depiction.
From the
garden terrace, another bank of elevators will whisk pilgrims to the
higher shrine rooms contained in the statue’s torso and head.
-=—-=—=–
The Statue:
The statue will contain 15 individual shrine rooms and have a
total height of 152 meters, with the highest shrine room in the
statue’s head, at over 140 meters up. This is roughly equivalent in height to a 40-storey skyscraper.
^ A cutaway diagram of the statue-tower.
The statue is
itself an engineering marvel. Rather than simply be designed in its
massive size, the statue of the Maitreya Buddha was actually
reversed-designed from a carved statue only a meter and half in height
and the structure’s engineering extrapolated into its current form.
^
The original statue from which the Metteyya Awakened One with Awareness
statue tower is
extrapolated from was hand carved, and is in the Indian Gupta style.
Moreover, the
statue is designed to stand for at least 1,000 years, supporting the
Project’s spiritual and social work for at least a millennium.
Due to the statue’s millenia-passing lifespan, the huge structure is
designed to withstand high winds, extreme temperature changes, seasonal
rains, possible earthquakes and floods and environmental pollution.
Extensive research has gone into developing “Nikalium”, the
special nickel-aluminum bronze alloy to be used for the outer ’skin’ of
the statue designed to withstand the most challenging conditions that
could conceivably arise.
As the bronze ’skin’ will expand and contract dramatically due to
daily temperature changes, the statue will require special expansion
joints that were designed to be not only invisible to the observer, but
also in such a way as to protect the internal supports of the statue
from water leakage, erosion and corrosion. The material and structural
components of the statue are meant to be able to withstand potential
unforseen disasters like earthquakes and monsoon flooding.
^ The engineering process of the Buddha statue.
—–==–=–==—–
Construction Status — June, 2007
The Metteyya Project recently passed its first major milestone this month,
when, in compliance with the Indian Land Acquistion Act, the State
Government of Uttar Pradesh has completed the necessary legal
requirements for the acquisition of the 750 acre land site to be made
available to the Project.
While there
are still permissions and clearances to be obtained, it has now
officially given the green light and the full support of the government.
It is expected
that the Project will formally break ground either later this year or
early 2008, with an expected construction time of five years. The
project will employ more than a thousand skilled and semi-skilled
workers in the construction phase.
—–==–=–==—–
For more information on this fantastic project, check out
Sorry for the length of the post, but I wanted this veritable essay
to be a comprehensive introduction to what Metteyya Project organizers
aim to literally be the 8th Wonder of the World, and an everlasting
symbol of Religious Syncretism, Tolerance, Compassion and most of all,
Love.
A cause truely fitting of the Buddha, Shakya Muni Sri Siddharth Gautamaji.
Lucknow: Decks are being cleared for the installation of the world’s
tallest Buddha statue in Kushinara town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have
directed officials to speed up the acquisition and transfer of 600 acres
of land required for the Rs 10 billion project to be funded and
undertaken by the global Maitryi Group. Provision of land is UP
government’s share in the project.
For more news, analysis click here>> | For more Science and Medicine news click here >>
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
Nowra to get its own Kung Fu temple: Australia
Sat, 2006-06-10 08:25 — ABN
The more I read about this temple, the less I like it. See also this. ABN _______________
There will be a three-tier temple complex, with two pagodas,
500-room hotel, a 500-place kung fu academy. There’ll be some
residential subdivision, a 27-hole golf course, herbal medicine, herbal
gardens, acupuncture, special massage, and that’s about it.
AM - Saturday, 10 June , 2006 08:24:30 Reporter: John Taylor ELIZABETH JACKSON: It’s probably the most famous temple in the world.
China’s Shaolin Temple has been made famous through books, films, and TV, because of its legendary kung fu fighting monks.
Now, the Zen Buddhist temple is looking to build another home for its monks, outside Nowra in New South Wales.
A deal to purchase 1,200 hectares will be signed in China today, as our Correspondent, John Taylor, reports.
JOHN TAYLOR: In the history of kung fu, there is no other place like the Shaolin Temple.
The 1,500-year-old Zen Buddhist monastery in central China is home
to fighting monks, made famous in modern times on the big and small
screen.
If things go to plan, the monks may be about to set up a lavish home away from home, just south of Nowra.
Greg Watson is Mayor of the Shoalhaven City Council.
GREG WATSON: There will be a three-tier temple complex, with two pagodas, 500-room hotel, a 500-place kung fu academy.
There’ll be some residential subdivision, a 27-hole golf course,
herbal medicine, herbal gardens, acupuncture, special massage, and
that’s about it.
JOHN TAYLOR: Today in central China’s Henan province Mayor Watson
and the Temple’s Abbott are to sign off on the monks’ purchase of a
1,200 hectare property south of Nowra.
Patrick Peng is the Abbott’s representative in Australia.
PATRICK PENG: The Shaolin of course is very well known in China
itself, so he like to take this opportunity to try to introduce the
Shaolin legacy, the heritage to the rest of the world, through another
outlet.
JOHN TAYLOR: The NSW Government is still to give final approval to
the project. But speaking in Beijing yesterday, Mayor Greg Watson wasn’t
expecting a fight.
GREG WATSON: What happened was, I heard via a Member of Parliament,
that the Abbott was looking for a potential location to establish the
second Shaolin temple in the world, somewhere in Australia, and I said
have I got a deal for the Abbott?
JOHN TAYLOR: Who says religion and big business can’t mix?
The Shaolin Temple already has a performance touring the world, featuring the impressive skills of its fighting monks.
The Abbott’s man in Australia, Patrick Peng, says Shaolin is not just about kung fu.
PATRICK PENG: You know, it’s culture.
JOHN TAYLOR: Well can you have the two together, a tourist attraction and a functioning temple?
PATRICK PENG: Oh yes, in fact, on the contrary. Nowadays many
religions, not only just Buddhism, Daoism, they’re all trying to make
themselves more relevant to the modern world, and really they’re not
exclusive, they’re not just men in the caves, you know.
So what they’re trying to do is to share the philosophies and the lifestyle, the healthy lifestyle, to the world.
ELIZABETH JACKSON: Patrick Peng, who represents the Abbott of the
Shaolin Temple in Australia, ending that report from John Taylor.
Uttar Pradesh to have world’s tallest Buddha statue
March 25th, 2008 - 3:37 pm ICT by admin
Lucknow, March 25 (IANS) Decks are being cleared for the
installation of the world’s tallest Buddha statue in Kushinara town of
eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have directed
officials to speed up the acquisition and transfer of 600 acres of land
required for the Rs.10 billion project to be funded and undertaken by
the global Metteyya group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level
meeting of state officials, in which representatives from Metteyya were
present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure
of Chief Minister Mayawati in 2003, after which it was put on the
backburner during the Mulayam Singh Yadav regime.
“Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,” Misra told IANS.
He said: “Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
“The government had already started the acquisition process. The
whole project would not involve any major displacement of people and not
more than 70-80 farmers would be involved,” he said.
“We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.”
UP to have world’s tallest Buddha statue
Published: Wednesday, 26 March, 2008, 08:05 AM Doha Time
LUCKNOW: World’s tallest Buddha statue will be installed in Kushinara town of eastern Uttar Pradesh. Chief
Minister Mayawati has asked officials to speed up acquisition and
transfer of 600 acres of land required for the Rs10bn project to be
funded and undertaken by the globalMetteyya group. The state
government will give the land for the project which involves
installation of a 152m tall bronze statue of Lord Buddha along with a
giant meditation centre, an international university, a state-of-art
hospital and a museum. The project also envisages an entertainment
complex in the neighbourhood that would include an amusement park and a
five-star hotel. Uttar Pradesh Chief Secretary Prashant Kumar Misra
presided over a high level meeting of state officials, in which
representatives from Metteyya were present here on Monday. A presentation
on the project was made. The project was initiated during the previous tenure of Mayawati in 2003, after which it was put on the backburner. “Since then, it had been hanging fire, so we decided to revive it after Metteyya officials approached us,” Misra said. “Of
the 600 acres required for the project, we need to acquire only about
300 acres while the rest is government land,” he said.- IANS
From correspondents in Uttar Pradesh, India, 03:33 PM IST
Decks are being cleared for the installation of the world’s tallest Buddha statue in Kushinara town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have
directed officials to speed up the acquisition and transfer of 600 acres
of land required for the Rs.10 billion project to be funded and
undertaken by the globalMetteyya group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level
meeting of state officials, in which representatives from Metteyya were
present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure
of Chief Minister Mayawati in 2003, after which it was put on the
backburner during the Mulayam Singh Yadav regime.
‘Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,’ Misra told IANS.
He said: ‘Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
‘The government had already started the acquisition process. The
whole project would not involve any major displacement of people and not
more than 70-80 farmers would be involved,’ he said.
‘We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.’
Population : 14,000 Distance : 55km from Gorakhpur
¤ Kushinagar - A Site of Buddhist Parinirvana
Situated
in Deoria district of eastern Uttar Pradesh, Kushinagra was a small
town in the days of the Buddha. But it became famous when the Buddha
died here, on his way from Rajgir to Sravasti. His last memorable words
were, “All composite things decay. Strive diligently!” This event is
known as the ‘Final Blowing-Out’ (Parinibbana) in Buddhist parlance.
Since then the place has become a celebrated pilgrim centre. It was the
capital of the kingdom of the Mallas, one of the 16 Janapadas (see
Sravasti).
¤ Places of Interest
Muktabandhana Stupa The
Muktabandhana Stupa was built by the Mallas just after the Buddha’s
death. It is built over the sacred relics of the Buddha himself. The
Stupa is also known as Ramabhar Stupa and is 50 ft tall. It is believed
that the Stupa was built on the spot where the Buddha was cremated.
Nibbana Stupa 1km west of the Muktabandhana Stupa is the
Nirvana Stupa that was built in the days of Ashoka. It was renovated in
1927 by the Burmese Buddhists. In front of the Stupa is the
Mahaparinirvana Temple in which is installed a colossal sandstone statue
of the Buddha in the reclining position. It was built by the Mathura
school of art and was brought to Kushinagar by a Buddhist monk named
Haribala during the reign of Kumaragupta (c. a.d.415-454).
Kushinara
Kushinara
Once in Kushinara, it appears that time has come to
a complete halt. This sleepy town, with its serenity and unassuming
beauty, absorbs visitors into a contemplative mood. It is this place
that the Buddha had chosen to free himself from the cycles of death and
life and, therefore, it occupies a very special space in the heart of
every Buddhist. Location Kushinara is situated in the north
Indian state of Uttar Pradesh, 51 km off Gorakhpur. The place, which is
famous for the Mahaparinirvana (death) of Lord Buddha, has been included
in the famous Buddhist trail encompassing Bihar, Uttar Pradesh, and
Nepal. Kushinara is also known as Kasia or Kusinara. The founder of
Buddhism, Lord Buddha passed away at this place near the Hiranyavati
River and was cremated at the Ramabhar stupa. It was once a celebrated
center of the Malla kingdom. Many of its stupas and viharas date back to
230 BC-AD 413. when its prosperity was at the peak. The Mauryan emperor
Ashoka added grandeur to this place by getting the magnificent statue
of Buddha carved on a single piece of red sandstone. Fa Hien, Huen
Tsang, and I-tsing, the three famous Chinese scholar travelers to India,
all visited Kushinara.
With the decline of Buddhism, however, Kushinara lost its
importance and suffered much neglect. It was only in the last century
that Lord Alexander Cunningham excavated many important remnants of the
main site such as the Matha Kua and Ramabhar stupa. Today, people from
all over the world visit Kushinara. Many national and international
societies and groups have established their centers here.
Climate Like other places in the Gangetic plain, the
climate of Kushinagar is hot and humid in the summers
(mid-April-mid-September) with Maximum Temperature touching 40-45°C.
Winters are mild and Minimum Temperature in December can go down to
around 5°C. Monsoon reaches this region in June and remains here till
September
Population Around 22,35,505 people live here
Language Hindi and Bhojpuri
Places of Interest
Mahaparinirvana Temple The
Mahaparinirvana temple (also known as the Nirvana temple) is the main
attraction of Kushinagar. It is a single room structure, which is raised
on a platform and is topped by a superstructure, which conforms to the
traditional Buddhist style of architecture. The Mahaparinirvana temple
houses the world famous 6m (19.68 ft) long statue of the reclining
Buddha.
This statue was discovered during the excavation of 1876 by British
archaeologists. The statue has been carved out from sandstone and
represents the dying Buddha. The figures carved on the four sides of the
small stone railing surrounding the statue, show them mourning the
death of Lord Buddha. According to an inscription found in Kushinara,
the statue dates back to the 5th century AD. It is generally believed
that Haribala, a Buddhist monk brought the statue of the reclining
Buddha to Kushinara, from Mathura during 5th century, during the period
of the Gupta Empire.
Nirvana Stupa The Nibbana stupa is located behind the
Mahaparinibbana temple. British archaeologists discovered this brick
structure during the excavation carried out in 1876. Subsequent
excavations carried out by the Archaeological Survey of India (ASI)
unearthed a copper vessel, which contained the remains of Lord Buddha
apart from precious stones, cowries and a gold coin belonging to the
Gupta Empire. The copper vessel bore the inscription that the ashes of
Lord Buddha had been interred here.
Mathakuar Shrine The Mathakuar Shrine is an interesting
place to visit in Kushinara. It is located near the Nibbana stupa. A
statue of Buddha made out of black stone was found here. The statue
shows Buddha in the Bhumi Sparsha mudra (pose in which Buddha is
touching the earth with his fingers). It is believed that Lord Buddha
preached his last sermon here before his death.
Ramabhar Stupa The Ramabhar Stupa (also known as the
Mukutabandhana stupa) is a 14.9 m (49 ft) tall brick stupa, which is
located at a distance of 1 km from the Mahaparinirvana temple. This
stupa is built on the spot where Lord Buddha was cremated in 483 BC.
Ancient Buddhist scriptures refer this stupa as the Mukutabandhana
stupa. It is said that the Malla rulers, who ruled Kushinara during the
death of Buddha built the Ramabhar stupa.
Modern Stupas Kushinara has a number of modern stupas
and monasteries, which have been built, by different Buddhist countries.
The important shrines worth visiting are the Chinese stupa and the
IndoJapan-Sri Lankan Buddhist Centre.
Kushinagar Museum The Kushinara Museum (Archaeological
Museum) is located near the IndoJapan-Sri Lankan Buddhist Centre. The
museum has a collection of artefacts like statues, carved panels etc
excavated from various stupas and monasteries in Kushinara and places
around it.
Excursion
Gorakhpur Fifty-one kilometers
off Kushinara is Gorakhpur, an important city of eastern Uttar Pradesh.
At Gorakhpur is the Rahul Sanskrityayan Museum, which has an excellent
collection of Thanka paintings and relics of the Buddha. The water
sports complex at Ramgarh Tal Planetarium and the Gorakhnath Temple in
the city are also worth a visit.
Kapilavastu (Piprahwa) Situated 148 km from Kushinara
and is an important Buddhist pilgrimage. Kapilavastu was the ancient
capital of the Sakya clan ruled by Gautama Buddha’s father.
Lumbini Situated in Nepal at a distance of 122 km from
Gorakhpur, Lumbini is the birthplace of Lord Buddha. There are regular
buses to the Nepalese border, from where the remaining 26 km has to be
covered by private vehicles
How to get there
Airport The nearest airhead is located at Varanasi from where one can take flights to Delhi, Calcutta, Lucknow, and Patna.
Rail Kushinara does not have a railway station. The
nearest railway station is at Gorakhpur (51 km), which is the
headquarters of Northeastern Railways and linked to important
destinations. Some important trains to Gorakhpur are
Bombay-Gorakhpur-Bandra Express, New Delhi-Barauni-Vaishali Express,
Cochin-Gorakhpur Express, Shaheed Express, Amarnath Express, and
Kathgodam Express.
Road Kushinara is well connected to other parts of the
state of Uttar Pradesh by bus. The distances from places around are :
Gorakhpur (51 km), Lumbini (173 km), Kapilavastu (148 km), Sravasti (254
km), and Sarnath (266 km), and Agra (680 km).
BUDDHIST HEARTLAND
Awakening with awareness Odyssey
It was a prediction that
set it off. Terrified that his son might one day renounce the world to
become a great seer, King Suddhodhana of the Shakyas, a small kingdom in
the Terai region of Nepal, shielded the young Prince Siddhartha from
the evil of the world by keeping him within the confines of his palace,
in the embrace of material comforts and loving care. From his very birth
in 623 BC, in a garden at Lumbini close to the Shakya capital of
Kapilavastu, portent’s revealed that the young man’s fate was sealed for
higher things than dealing with the earthly concerns and the business
of a king.
It was chance too that rolled the dice in favour of
the spiritual world, and Prince Siddhartha was a willing pawn when he
rejected his regal life. It was an amazing journey that would transform
the deeply troubled prince into the great Buddha, the Enlightened One,
culminating in his release from the endless cycle of rebirths, at
Bodhgaya in Bihar. His great quest would become the core of an important
religious movement.
Buddhism - Charismatic Formula
For kings and commoners, criminals and courtesans,
Buddhism had the power and strength to transform their lives forever.
This is beautifully illustrated in the legendary commitment to Buddhism
of King Ashoka, after the bloody battle of Kalinga in Orissa. The great
king was enthusiastic in spreading the Buddha’s message of peace and
enlightenment across the length and breadth of his vast empire, reaching
from present day Afghanistan, Pakistan, India and Bangladesh.
Buddhism was to travel from its home in India’s eastern Gangetic
region of Bihar, Bengal and Orissa to encompass Sri Lanka and the
countries of South East Asia, then onto the Himalayan countries of
Bhutan, Nepal and Tibet, even far-flung Central Asia, China and Japan,
under the umbrella of royal patronage and the dedication of its vast
community of monks, teachers and artists.
The essence of Buddhism is embodied in the concept of the 4 noble
truths and the 3 jewels (Buddha, Dharma, Sangha) via the 8-fold path to
salvation and peace Anticipating his death in his 80th year Buddha urged
his followers, especially his chosen disciples, to continue his work
after his imminent Mahaparnirvana the attaining of nirvana
(enlightenment). As a reminder of his difficult journey and its ultimate
goal, he prevailed upon them to visit the four important places that
were the cornerstones of his great journey - Lumbini, Bodhgaya, Sarnath,
and Kushinara.
The spread of Buddhism down the centuries was to leave in its wake a
wealth of symbolic structures, including sculpted caves, stupas (relic
shrines), chaityas (prayer halls) viharas (monasteries), mahaviharas
(universities) and numerous art forms and religious literature. The
arrival of Guru Padamasambhava, in the 8th century, was a major impetus
in the spread of Buddhism in the Himalayan region.
Today, both pilgrims and tourists can enjoy the special appeal of
these myriad experiences, in the Buddhist Heartland of Bangladesh,
Bhutan, India, and Nepal. From the moment of his birth, his teachings,
spiritual struggle, attainment of enlightenment, great meditations, and
message of peace and non-violence, are as relevant to our life and times
as it was in his day.
Buddhism - Jewels of the Lotus
Almost a hundred years later there emerged various
schools of Buddhist thought evolving somewhat from the Buddha’s original
precepts. The most prominent amongst these were the Mahayana School,
the Theravada School (based on the old Hinayana School) which flourished
in Sri Lanka and established itself quite quickly in many South East
Asian countries, and the Vajrayana School with its Tantric features,
which spread to the Himalayan regions of Bhutan, Nepal and Tibet.
Lumbini, Sarnath, Bodhgaya and Kushinagar are the
primary pilgrimage places associated with the life and teachings of the
Lord Buddha. There are numerous other sites where the Buddha and the
saints that followed travelled during his life after his transformation,
which are held in deep veneration. Visitors can travel through this
Buddhist Heartland today, to savour the splendid beauty and great appeal
of Buddhism.
FOOTSTEPS OF LORD BUDDHA
The greatest impetus to Buddha’s teachings came from
the Indian King Ashoka who went on a great pilgrimage visiting the
important sites that are directly associated with his life, in the
Footsteps of Lord Buddha. Primary amongst these holy places are Lumbini
in Nepal, and Bodhgaya, Sarnath and Kushinara in India. The
international Buddhist community has been active in supporting these
important religious centres. There are other places of lesser
significance on the Footsteps of Lord Buddha visitor circuit associated
closely with Buddha’s life. Amongst these are Buddha’s monsoon retreats
of Vaishali, Rajgir and Sravastii in India, and his early home at
Tilaurakot in Kapilavastu Nepal.
Primary Patronage
Lumbini. Lumbini in southern Nepal is where Queen
Mayadevi gave birth to Prince Siddhartha. It is just a short distance
from the Shakya capital of Kapilavastu. Pilgrimages focus on the sacred
garden which contains the site of the birth, the Mayadevi temple, the
Pashkarni pond and the Ashoka pillar. Designed by Japanese architect
Kenzo Tange, the sacred garden of Lumbini is a World Heritage Site with
monasteries from many Buddhist nations. It is recognised as a supreme
pilgrimage site and symbol of world peace.
Bodhgaya. It was in Bodhgaya in Bihar, India that
Prince Siddhartha found Enlightenment (nirvana) under the bodhi tree
after meditating for 49 days. No longer a bodhisattva (mentor), he
became Lord Buddha, the Enlightened One.
Primary points of homage are the Mahabodhi Temple,
the Vajrasan throne donated by King Ashoka, the holy Bodhi Tree, the
Animeshlochana chaitya, the Ratnachankramana, the Ratnagaraha, the
Ajapala Nigrodha Tree, the Muchhalinda Lake and the Rajyatna Tree. The
spiritual home of all Buddhists, devotees from many Buddhist countries
have built temples around the complex in their characteristic
architectural styles. Bodhgaya today is a vibrant and inspiring tourist
attraction.
Sarnath. Buddha gave his first sermon at Sarnath
after achieving enlightenment, about 10 km from the ancient holy city of
Varanasi. The sermon, setting in motion the wheel of the teaching
(dharamchakrapravartna) revealed to his followers the 4 noble truths,
the concept of the 3 jewels of Buddha, Dharma and Sangha via the 8 fold
path, for inner peace and enlightenment. It was here that the Buddha
established his first disciples (sangha) to promote his new doctrine.
The splendid Dhamekha Stupa at Sarnath was originally erected by King
Ashoka, as was the famous lion capital pillar, now the proud symbol of
India.
Kushinara. At Kushinagar close to Gorakhpur in
eastern Uttar Pradesh, India en route to Kapilavastu, Lord Buddha fell
ill and left this world in 543 BC. His mortal remains were preserved in
eight commemorative chortens, and then further distributed by King
Ashoka into 84,000 stupas across his kingdom and beyond. Important
places to see here are the Mukatanabandhana stupa and the Gupta period
reclining Buddha statue in red sandstone.
Mobilising Mantras & Sutras
The Buddha preached his last sermon before his death
at Vaishali in Bihar, 60 km away from its capital Patna. It was here
that he told his disciple Ananda about his imminent demise. The Second
Buddhist Council was held in Vaishala about 110 years later.
About 70 km from Bodhgaya, Rajgir was Buddha’s
monsoon retreat for 12 years whilst he spread his doctrine. It was at
the holy Griddhikuta Hill that he expounded the precepts of his Lotus
Sutra and the Perfection of Wisdom Sutra. The Saptaparni Caves set on
Vaibhar Hill were the venue of the First Buddhist Council, held to
compile the teachings of the Buddha in its authentic form, after his
death. The world-renowned university of Nalanda is another important
landmark site.
About 150 km from the city of Lucknow in Uttar
Pradesh, Shravasti was Buddha’s favourite rainy season retreat where he
Buddha performed his first miracle.
The Ties That Bind
Around Lumbini in Nepal are seven other pilgrimage
sites. The first thirty years of Buddha’s life were spent at Tilaurakot
in Kapilavastu in his father’s home, 27 km west of Lumbini in Nepal. The
well-preserved city foundations are evocative of former times, and the
casket recovered from the original stupa is preserved in the nearby
museum. About 34 km northeast of Lumbini is Devdaha whose Koliya people
are considered to be the maternal tribesmen of the Buddha. The forest of
Sagarhawa lies northwest of Niglihawa. Another important site is the
stupa at Kudan, 5 km from Tilaurakot, where Buddha’s father King
Suddhodhana met him after his enlightenment.
LIVING BUDDHISM
The trans-Himalayan regions of Bhutan, India, and
Nepal are strongly rooted in the Buddhist faith. In Dharamsala, in the
Kangra Valley, lives his Holiness the 14th Dalai Lama, spiritual leader
of all Tibetan Buddhists. Visitors can enjoy Living Buddhism experiences
throughout the region, whether as a student of Buddhism, meditation and
yoga, or as a layperson attracted by the vibrant culture, people and
festivals.
Eastern Himalayas-The Lotus Blooms Still
Kathmandu Valley is an important Buddhist pilgrimage
circuit with 15 major sites. It is a living center of Buddhist learning
with many new monasteries and schools that attract funding and visitors
from all over the world. The most important Living Buddhism sites are
Swayambhunath and Bodhnath stupas, both with strong links to Tibet.
Protected as World Heritage Sites, they are the most revered spiritual
sites in the country, attracting thousands of pilgrims. Many of the
indigenous Newar people of Kathmandu practice a unique form of Buddhism,
unrelated to Tibet.
In the northern regions of Nepal, Tibetan Mahayana
Buddhism continues to flourish and there are many monasteries and sacred
sites. Many of these are in Mustang and Dolpa districts. The important
monasteries Thyangboche, Thame, Chiwong and Thupten Choeling are in the
Everest region of Solu Khumbu.
In the Buddhist kingdom of Bhutan, HM the King is
considered equal in status to the religious leader, the Jekhenpo. The
depth and vibrancy of the Buddhist faith is reflected in everyday life.
Devotees revere Guru Padmasambhava as the second Buddha. Bhutan’s
monastery fortresses (dzongs) are an integral feature of governance, and
the repository of precious treasures of ancient literature, scriptures
and art. The great dzongs of Thimphu, Paro, Punakha and Wangdi Phodrang,
amongst many others, offer a fabulous journey for both pilgrim and
tourist to explore Bhutan’s colourful history and spiritual splendour.
An added temptation for the visitor is the fabulous repertoire of
cultural activities associated with the Kingdom’s renowned festivals
(tsechus).
A short distance from Paro is the renovated Taktsang
monastery, the venerated location of Guru Rimpoche’s (Padmasambhava)
deep meditation before subduing evil demons. Kyichu Lakhang in Paro and
Jambay Lakhang in Bhumtang are amongst Bhutan’s most important and
oldest Buddhist sites. The famous tsechu festivities are marked by
prayers and religious dances, colourful costumes, morality tales, and
invocations of protection against evil forces. Dungtse Lakhang is
reputed for its fabulous collection of religious paintings .The
spectacular Punakha dzong is the winter seat of the monkhood, and houses
numerous sacred artifacts and important temples.
Living Buddhism flourishes in northern India, home
of the Dalai Lama. Set amongst the splendid heights of the Eastern
Himalayas in Arunachal Pradesh is the remote Tawang Monastery. Amongst
the native inhabitants, the Monpas and the Sherdupkens people keep alive
the Buddhist faith from ancient times. This 17th century monastery is
the largest of its kind in India and the second largest in Asia. The
hill town of Bomdila offers local handicrafts and religious artifacts,
and ancient monasteries
Other North East states also have Buddhist
attractions. In the shadow of Mt Khangchendzonga, Buddhism flourishes in
the sacred landscape of Sikkim which is dotted with 107 monasteries and
many sacred stupas. Amongst the most important are Rumtek, the home of
the Kagyupa sect, Pemayangtse, Tashding and Enchey. The monastery at
Chungtang marks the footprint of Guru Padamasambhava when he rested en
route to Tibet. Recently, the world’s tallest statue of Guru Rinpoche
has been erected at Namchi. The people celebrate their faith during the
chaam (masked) dances at the great festivals.
Surviving Buddhist Enclaves
Bangladesh is now largely Muslim, but the country
has important pockets of Buddhist communities that date back to the 7th
century, especially in the region of Chittagong, the Chittagong Hill
Tracts, Cox’s Bazaar, Noakhali and Barisal. There are at least 50
Buddhist settlements surviving from the 8-12th century in the
Mainamati-Lalmai range at Tipera, Laksham and Comilla
ART AND ARCHAEOLOGY
The great journey of Buddhism throughout its
2,500-year history has manifested itself in a profusion of creative
energy in its art, archaeology and architecture. These include
beautifully painted holy caves, statues and sculpted heads, bas reliefs,
mandalas, thangkas (religious paintings) and frescos, stupas and
chortens, fine chaityas, viharas, mahaviharas and temples that offer the
traveller cross-border cultural pickings that are as enriching as they
are moving.
The earliest form of Buddhism had no iconoclastic
roots. Buddha himself was regarded as a teacher not a God. When Buddha
attained nirvana he was represented only in the form of symbols such as
the lotus, the bo (peepul) tree, and the wheel.
Buddha as an icon emerged through the influence of
the Mahayana School of Buddhism, and the mystical and highly symbolic
Tantric form of the Vajrayana School. Vajrayana culture flourished at
Bodhgaya, Nalanda and Vikramshila around the 8-9 BC. Buddhist Nalanda
enjoyed the patronage of several dynasties of kings but was annihilated
by the Turks in the 12th century. Tantric ritual and mysticism relied
heavily on sutras and tantras - secret practices linked with the mandala
(magical diagram). It saw the inclusion of occult concepts woven
intricately into the rapidly expanding pantheon of Buddha images of gods
and goddesses.
The Dhamma and the Kings of old Bengal
Bangladesh enjoyed the fruits of early Buddhist
thought and art. Buddhism received enormous support during the Pala,
Chandra and Deva rulers, devout Buddhists, who were responsible for
erecting a cavalcade of commemorative monuments. Amongst them was the
important university of Paharpur, now archaeological remains about 300
km from Dhaka. Along with Nalanda University in Bihar, India it was an
important centre of Buddhist teaching. Other important archeological
sites in Bangladesh are at Mahastangar, Comila, Mainamati, and Ramu.
Pillars, Sculpted Caves and the Pledge of a King
The earliest form of Buddhist architecture is
visible in the sculpted caves, monastic retreats that were in effect
temples of great spirituality. The caves at Udaygiri, Ratnagiri and
Lalitagiri in Orissa and the Barabar caves in Bihar are an excellent
example of how the art form developed. At Dhauli, the site of the great
battle of Kalinga fought by King Ashoka, 8 km from Bhubaneswar, stands
Ashoka’s rock edict revealing his pledge to become a Buddhist.
Stupas, Chortens, Chaityas, Viharas and Dzongs
The splendour of the stupas at Sarnath, Bodhgaya,
Bodhnath, Nalanda and other important Buddhist sites are an evocative
message of Buddha’s teachings. The Dhamekha stupa at Sarnath is a
cylindrical structure dating to the golden age of the Guptas (320 AD).
It features the typical floral design on stone of Gupta workmanship.
Nepal’s Swayambhunath features traditional Nepalese architectural design
with its tall steeple mounting the dome, representing the 13 Buddhist
heavens.
Chortens and viharas, stupas in miniature, were
originally meant to preserve the relics of the Buddha or great Buddhist
teachers. Excellent examples of the early viharas were those at
Vaishali, Rajgir and Shravasti. Some of the most powerful mahaviharas
were Nalanda and Vikramshila in Bihar, India and Paharpur in Bangladesh.
In Bhutan the great dzongs were ideal for keeping
precious Buddhist treasures and also as monastic retreats thanks to
their isolation and invincibility. These imposing structures with their
tapering walls, courtyards and galleries have been created with
traditional designs handed down verbally from generation to generation,
No nails mar their creation.
Buddhist Centres of Learning
With the advent of the Mahayana school, the
world-renowned university of Nalanda became an important centre for
Buddhist learning, along with Pahapur, attracting scholars from around
the known world. Nalanda enjoyed the patronage of several dynasties of
kings but was annihilated by the Turks in the 12th century. It’s an
amazing experience walking across the vast grounds of the ruins with its
great stupa and other monastic structures.
Sculptures & Paintings - Messengers of the Buddha
The first images of Buddha were formed at Gandhara
and show decidedly Hellinistic features (defined by drapery and
hairstyle) due to the trade and cultural links with Mediterranean Europe
at the time. With the emergence of the Mathura school, close to Agra,
the features of the
Awakened One with Awareness became more indigenous, inspired by the
traditional yakshis and yakshas sculptural forms. In Bhutan, and Nepal
the elements of the highly symbolic Vajrayana Buddhist style of
iconography, so popular in the 10th-11th century, were however
discontinued around the 14th century in exchange for a less complex
range of artistic vision but which still retained its vibrancy and
colourful splendour.
The massive Mahasthangarh archeological remains (240
km from Dhaka) throw light on the development of Buddhist art and
architectural leanings in Bangladesh. This fortified city of the 3rd
century BC, extending over an 8 km radius, is the earliest documented
urban civilization of Bangladesh. Within easy reach are the Buddhist
ruins of Govind Bhita, Gokul Medh Stupa and the Vasu Vihara monastery.
The greatest collection of early Pala sculptures have been found in the
Paharpur monastic complex at the central temple of the renowned Somapura
Mahavihara.
At the tomb of Saint Shah Sultan Mahi Swar Balkhi,
were discovered 40 bronze statues representing Buddhist deities, and
terracotta plaques with scenes from the Ramayana. The Mainamati Museum
houses an extensive range of finds from these Buddhist sites. The Salban
Vihara in the Mainamati-Lalmai hills has a complex of 115 cells around a
central courtyard with its cruciform temple facing the gateway complex,
resembles the Paharpur monastery. Kotila Mura houses three stupas
representing the holy Trinity of Buddhism - the Buddha, Dharma and
Sangha. From Rupban Mura was recovered an early standing Buddha in
abhaya mudra.
The yellow-bronze statuary of Bhutan reflects
influences in bronze-casting from the craftsman who settled here from
the eastern Tibetan province of Kham, in the 16th century. Bhutanese
painters are still sought after to decorate religious buildings all over
the region.
The splendid innovation in the use of colour and
expressive elements of Buddhist art down the ages is amply recorded in
the fabulous thangkas or religious paintings of Bhutan, Nepal, Tibet and
the trans-Himalayan regions of India. Objects of veneration and an aid
to meditation, thangkas are traditional scroll paintings on cotton cloth
with vegetable and precious mineral dyes. Buddhas, Boddhisatvas, Taras
and numerous estoteric subjects reflect the artist’s vision of his
Buddhist world. Embellishments with the lotus motif and themes from the
Jataka Tales (lives of the Buddha) are a recurring form of imagery and
inspiration for paintings.
The fantastic range of Buddhist art and archaeology
in Bangladesh, Bhutan, India and Nepal, carries the visitor on a
splendid journey that marks some of the most evocative and dynamic
aspects of the Buddhist faith. Time and tide have worked upon the
measures of the emerging artistic trends, but at the core of it remain
the Buddha’s basic tenets - of self-discipline and balance as a means to
the ultimate goal of the human being - the release from the endless
cycle of rebirth-pain and suffering and finding the great peace.
Giant Face-lift of World’s Tallest Buddha Statue
2001.04.18 16:25:03
CHENGDU, April 17 (Xinhuanet) – Looking through the cobweb-shaped
platforms wrapped around the head and chest of a 71 meter-tall
seated Buddha statue, the backs of repair experts’ are seen while
they are busy painting dark-red clay, which will be the new
lipstick on the Buddha’s huge mouth. Like a slow motion, another expert with a safety rope is sent
down in mid-air from the base of the 8 meter-long middle finger of
the statue’s left hand to the statue’s 8.5 meter-high flat instep
of the left foot, where 100 people could sit. This is just one scene of an ongoing facelift project on the 1,
280 year-old Buddha statue in Leshan, a city in southwest China’s
Sichuan Province. Carving of the Buddha started in 713 A.D. and was completed in
803 A.D., in the prosperous period of the Tang Dynasty (618-907). The statue was included in the World Cultural Heritage List
under the United Nations Educational, Scientific and Cultural
Organization (UNESCO) in 1996. The Buddha statue, which sits on a cliff overlooking the
merging of the three rivers: Minjiang, Qingyijiang and Daduhe. The
statue is 71 meters from top to bottom and 28 meters from left to
right. It is 18 meters higher than the standing Buddha statue at
Bamian Valley, Afghanistan, once thought to be the highest of its
kind in the world. Over the past 1,000 years, erosion has become a major threat to
the statue. Owning to damage by natural environment changes and
human activities, six major repairs on the giant Buddha statue
have been carried out since ancient times. Before the largest repair project, which was initiated early
this month, Xinhua reporters visited the famous sitting Maitreya,
which looked in need of immediate repair and attention. ”Some coiled bobs on the head of the statue fell down, weed
coated on its surface rocks, and the face was darkened,” the
reporters recalled. But the reporters visited it again this week and it looks very shiny and new after two weeks of repair. The 1,000 color-faded bobs on the Buddha’s head have been
painted black, the drainage system has been dredged and the big
crack going from the right eye to the back of its head has been
fixed. ”The crack use to cause the Buddha to burst into tears on rainy
days,” said Zeng Zhiliang, an engineer of ancient architecture,
who climbed up onto the 10-story-high statue everyday to conduct
repair work. When the reporters followed Zeng to have a closer look and
touch the Buddha’s cheek, they could feel the smoothness and
brightness of the repaired surface of its’ face. The black spots on the face of the Buddha, caused by erosion have disappeared after a thorough cleaning,” Zeng said. At the Buddha’s neck, which 60 meters high from the base of the
statue, an expert is using a small hammer to carefully knock
mantlerocks, rocks which have become loose on the statue due to
erosion, away from the statue surface. With a safety rope, the
expert is crouching in the narrow space of the platform
constructed around the statue. After knocking it free, he has to use a brush and water to wash
the spot and piece it up with repair material. To achieve the
perfect result, this procedure has to be repeated three or four times. According to Zeng, the experts also take photos on the
mantlerocks in order to set up archives on the statue’s original
form and the repair work done. The most difficult parts in the face-lift are the giant facial
features, Zeng said, for example, the Buddha’s nose is the
combined size of several persons. ”If there is no accurate technique and skills, harmonious proportionment can be hardly realized,” he told the reporters. Tourists to the statue are also interested in asking questions about the repair work. ”How do you mix the face color of the Buddha,” asked Ney Johnn, a German tourist. Zeng’s answer is that the statue was carved out of red gritstone and covered by skin-color clay. ”Why don’t you use chemical paint as my country did on some historical relics?” Johnn said. Natural repair material, in the same color of the statue, is
being used, Zeng said, adding that it is a mixture of rocks,
charcoal, hemp and lime. This is in accordance with China’s law on cultural relics that chemical materials or cement are banned for repairing relics. Chinese leaders have paid close attention to the repair work.
The repair plan was made by the State Administration of Cultural
Heritage and seven universities and related cultural relics
protection research institutes across China. The face-lift project has aroused great attention at home and
overseas. The UNESCO has sent experts to the repair site, the
World Bank has provided considerable loans and foreign media
coverage with Time magazine and New York Times being contacted to
cover the event. A massive petition signing has been staged here to call for
efforts to be made to protect the statue. So far, more than 10,000
tourists signed their names on a scroll of silk 71 meters long. The Buddha statue management center said the drive has received
a donation of over 300,000 yuan (about 36,000 US dollars) from
people from all walks of life. The first phase of the repair work will be completed by the end
of April. An additional investment of 250 million yuan (about 30
million US dollars) will be used for the further repair on the
statue as well as a number of projects to build roads and highways
and control pollution in the area. Experts suggested that the statue should be inspected and
repaired every five years after this project is completed. Enditem
Wataweih (hello) and welcome to the Norfolk Island Regional Council website.
The Norfolk Island Regional Council, known as NIRC, commenced on 1 July 2016.
This
website is a useful resource and well worth exploring. It allows you to
view Council documents, including all Council meeting Agendas, Reports
and Minutes, review all our media releases and Government Gazettes,
listen to recordings of Council meetings, find out about Council
services, access Council forms, as well as find helpful links to other
organisations.
It
is also packed with useful information. Take a look at our Waste
Management Centre’s page and learn how to sort your waste, start a worm
farm, how to maintain your septic system, and a great deal more.
You
can drill down into the policies and laws under which Council operates,
read what we plan to do in our Operational Plan, and discover what we
have done in our Annual Report.
To
listen to a live broadcast of Council meetings tune your radio to
91.9FM. Meetings are rebroadcast the following day at 9:30am on the same
frequency and you can listen to Council meetings online by selecting
the Council Meetings box above.
If
you would like to talk with one of our friendly customer service team
members, please telephone +6723 22244 or free-call 0100 (Norfolk Island
only), or email Customer Care.(link sends e-mail)
If
you are a visitor to Norfolk Island, or thinking of visiting, we highly
recommend that you check out Norfolk Island Tourism(link is external)
as well as the Norfolk Island Museum web site.
This
is a recording of our Tuesday evening Dhamma class from Cross River
Meditation Center in Frenchtown, New Jersey on September 10, 2019. The
live-stream begins every Tuesday at 7:15 PM Eastern US time.
This
is class 6 of 32 classes of our structured study of vipassana -
introspective insight into Anicca, Anatta, and Dukkha. Past talks are
linked below. My Dhamma talk and our sangha discussion is on the
Adhipateyya Sutta. This sutta shows the primary importance of skillful
introspective insight into the clinging relationship between
impermanence, fabricated views of self, and the stress and suffering
that follows.
“How is
the self a governing principle for the cessation of ignorance? A
skillful disciple having established seclusion and quiet reflects on
this: ‘It is not for the sake of robes, alms, lodging, or future
becoming that I am practicing the Dhamma…” (Adhipateyya Sutta)
New
audio and video recordings are posted typically within a few hours of
the end of our class and my weekly podcast. My video archive has over
400 videos and my audio archive has over 500 recordings as of June 2019.
Life on Pitcairn Island - home of the descendants of the mutineers from HMS Bounty
Redfern Natural History Productions
75.4K subscribers
Watch
the three-part Britain’s Treasure Islands documentary series on BBC
FOUR, starting Tue 12 Apr 2016 21:00. (repeated Wed 13 Apr 2016 20:00).
Pitcairn
Island was settled by the descendants of the mutineers who commandeered
the HMS Bounty in 1789. Today, the community on Pitcairn consists of
around 50 people who have fascinating history, culture and customs. In
this film, we visit Pitcairn Island to meet the islanders and discover
life on one of the world’s most remote inhabited islands.
In
his first sermon the Buddha really covers everything that is essential
about his teaching; everything that he said later in his ministry is
contained within this first sermon which revolves around the FOUR NOBLE
Truths. The first noble truth is the truth of Dukkha (roughly
translated as suffering).
Beloved
Buddhist scholar and teacher, Richard Jones gives this excellent lesson
for beginners to Buddhism. Recorded at the London Buddhist Vihara on
28th July 2016.
Dukkha: What the Buddha Meant by ‘Life Is Suffering’
Share
Flipboard
Email
Four carved golden statues of Buddha in wall
Sami Sarkis/Photographer’s Choice RF / Getty Images
Buddhism
Buddhism
Origins and Developments
Figures and Texts
Becoming A Buddhist
Tibetan and Vajrayana Buddhism
By Barbara O’Brien
Updated September 09, 2018
The
Buddha didn’t speak English. This should be obvious since the
historical Buddha lived in India almost 26 centuries ago. Yet it’s a
point lost on many people who get stuck on the definitions of English
words used in translations.
For
example, people want to argue with the first of the Four Noble Truths,
often translated as “life is suffering.” That sounds so negative.
Remember,
the Buddha didn’t speak English, so he didn’t use the English word,
“suffering.” What he said, according to the earliest scriptures, is that
life is dukkha.
What Does ‘Dukkha’ Mean?
“Dukkha”
is Pali, a variation of Sanskrit, and it means a lot of things. For
example, anything temporary is dukkha, including happiness. But some
people can’t get past that English word “suffering” and want to disagree
with the Buddha because of it.
Some
translators are chucking out “suffering” and replacing it with
“dissatisfaction” or “stress.” Sometimes translators bump into words
that have no corresponding words meaning exactly the same thing in the
other language. “Dukkha” is one of those words.
Understanding
dukkha, however, is critical to understanding the Four Noble Truths,
and the Four Noble Truths are the foundation of Buddhism.
Filling in the Blank
Because
there is no single English word that neatly and tidily contains the
same range of meaning and connotation as “dukkha,” It’s better not to
translate it. Otherwise, you’ll waste time spinning your wheels over a
word that doesn’t mean what the Buddha meant.
So,
throw out “suffering,” “stress,” “dissatisfaction,” or whatever other
English word is standing in for it, and go back to “dukkha.” Do this
even if—especially if —you don’t understand what “dukkha” means. Think
of it as an algebraic “X,” or a value you’re trying to discover.
Defining Dukkha
The Buddha taught there are three main categories of dukkha. These are:
Suffering or Pain (Dukkha-dukkha). Ordinary suffering, as defined by
the English word, is one form of dukkha. This includes physical,
emotional and mental pain.
Impermanence or Change (Viparinama-dukkha). Anything that is not
permanent, that is subject to change, is dukkha. Thus, happiness is
dukkha, because it is not permanent. Great success, which fades with the
passing of time, is dukkha. Even the purest state of bliss experienced
in spiritual practice is dukkha. This doesn’t mean that happiness,
success, and bliss are bad, or that it’s wrong to enjoy them. If you
feel happy, then enjoy feeling happy. Just don’t cling to it.
Conditioned States (Samkhara-dukkha). To be conditioned is to be
dependent on or affected by something else. According to the teaching of
dependent origination, all phenomena are conditioned. Everything
affects everything else. This is the most difficult part of the
teachings on dukkha to understand, but it is critical to understanding
Buddhism.
What Is the Self?
This
takes us to the Buddha’s teachings on the self. According to the
doctrine of anatman (or anatta) there is no “self” in the sense of a
permanent, integral, autonomous being within an individual existence.
What we think of as our self, our personality, and ego, are temporary
creations of the skandhas.
The
skandhas, or “five aggregates,” or “five heaps,” are a combination of
five properties or energies that make what we think of as an individual
being. Theravada scholar Walpola Rahula said,
“What
we call a ‘being’, or an ‘individual’, or ‘I’, is only a convenient
name or a label given to the combination of these five groups. They are
all impermanent, all constantly changing. ‘Whatever is impermanent is
dukkha’ (Yad aniccam tam dukkham). This is the true meaning of the
Buddha’s words: ‘In brief the Five Aggregates of Attachment are dukkha.’
They are not the same for two consecutive moments. Here A is not equal
to A. They are in a flux of momentary arising and disappearing.” (What
the Buddha Taught, p. 25)
Life Is Dukkha
Understanding
the First Noble Truth is not easy. For most of us, it takes years of
dedicated practice, especially to go beyond a conceptual understanding
to a realization of the teaching. Yet people often glibly dismiss
Buddhism as soon as they hear that word “suffering.”
That’s
why I think it is useful to toss out English words like “suffering” and
“stressful” and go back to “dukkha.” Let the meaning of dukkha unfold
for you, without other words getting in the way.
The
historical Buddha once summarized his own teachings this way: “Both
formerly and now, it is only dukkha that I describe, and the cessation
of dukkha.” Buddhism will be a muddle for anyone who doesn’t grasp the
deeper meaning of dukkha.
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
Tallest Metteyya Awakened One with Awareness Statue
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island 25. Cocos (Keeling) Islands
26. Heard Island
27. McDonald Islands
28. Niue Norfolk Island Pitcairn Solomon Islands Tokelau United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
Dhammacakkappavattana Sutta
1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom, having an equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For
the Welfare, Happiness and Peace for all Sentient and Non-Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.
Whether COVID-19 Virus is natural or a Lab Created One.The affected and
dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer
of democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we
survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily
workers lost their jobs because of the permanent curfew laid by
governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs
of trucks are stranded on state borders. Supply chains for the most
essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
while World 23,622,053Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,381,855
Coronavirus Cases:5,603,587 Deaths 348,194
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Then the Evil One went to the Blessed One and recited this verse in his presence:
Are you lying there in a stupor,
or drunk on poetry?
Are your goals so very few?
All alone in a secluded lodging,
what is this dreamer, this sleepy-face?
[The Blessed,Noble,Awakened One-The Tathagata:]
I lie here,
not in a stupor,
nor drunk on poetry.
My goal attained,
I am sorrow-free.
All alone in a secluded lodging,
I lie down with sympathy
for all beings.
Even those pierced in the chest
with an arrow,
their hearts rapidly,
rapidly
beating:
even they with their arrows
are able to sleep.
So why shouldn’t I,
with my arrow removed?
I’m not awake with worry,
nor afraid to sleep.
Days & nights
don’t oppress me.
I see no threat of decline
in any world at all.
That’s why I sleep
with sympathy
for all beings.
Then the Evil One — sad & dejected at realizing, “The
Blessed One knows me; the One Well-Gone knows me” — vanished right
there.
Anagatavamsa - The Coming Awakened One wit Awareness,
User avatar
gavesako
Anagatavamsa - The Coming Awakened One wit Awareness, Ariya Metteyya
The Coming Awakened One wit Awareness, Ariya Metteyya — as described in the Anagatavamsa
We
have gathered here all the information we could find in the Theravada
tradition concerning the coming Buddha.[1] In Burma and Sri Lanka, the
coming Buddha is generally spoken of as Ariya Metteyya, the Noble
Metteyya.[2] The term Ariya was already added to the name in some
post-canonical Pali texts, and it shows the deep respect felt for the
Bodhisatta who will attain Awakening in the best of conditions. Indeed,
all aspects of his career as a Buddha rank among the highest
achievements of Buddhas of the past as recorded in the Buddhavamsa (The
Chronicle of Buddhas).
It
is only natural that over the years many people have aspired to meet
Buddha Ariya Metteyya-not only because it has become less common for
people to attain Awakening, but also because of a natural desire to
encounter such a rare occasion. In his introduction to his edition and
translation of the Dasabodhisatt-uppattikatha (The Birth Stories of the
Ten Bodhisattas), Ven. H. Saddhatissa has given several texts included
in Pali commentaries and chronicles and in Sinhalese Buddhist texts in
which the writers express the wish to meet the coming Awakened One wit Awareness.[3]
The
commentary on the Jataka stories ends with a poem in which the writer
aspires to be with the Bodhisatta Metteyya in the Tusita Deva world and
to receive a sure prediction of future Buddhahood from him when he
becomes a Buddha.[4] Sinhalese versions of the Visuddhimagga end with a
poem in which the writer aspires to rebirth in the Tavatimsa Deva world
and then to final liberation under Awakened One wit Awareness Metteyya.[5] Ven. Sadhatissa
attributes these verses to Ashin Buddhaghosa, but they seem to be
written by a copyist. Another aspiration to encounter Buddha Metteyya is
found at the end of Sinhalese manuscripts of Ashin Buddha- ghosa’s
Atthasalini.[6]
Ven.
Saddhatissa also cites many instances from the Pali chronicles
(Mahavamsa and Culavamsa) in which Sinhalese kings honoured Metteyya.[7]
King Dutthagamani of the second century B.C. was considered to be
destined to become the next Buddha’s chief disciple.
Royalty
and high-ranking officials in Burma often made similar aspirations.
This seems to have led to building pagodas with five sides at Pagan.
Paul Strachan points out that with the Dhamma-Yazika (Dammrazik) Pagoda,
completed in 1196 by King Sithu II, “The addition of a fifth side to
temple and stupa ground plans in Burma is without precedent throughout
the Buddhist world and the Burmese were possibly the first society
throughout the world to attempt this pentagonal type of plan for a major
architectural work. The origins of this movement lie in contemporary
religious thought: the cults of Mettaya, the future buddha, and the
present cycle of five buddhas.”[8] Two thirteenth-century inscriptions
at the temple in Buddha Gaya record that repairs on the temple were
carried out through the generosity of King Kyawswa of Burma, and the
concluding verse is an aspiration to become a disciple of Buddha
Metteyya.[9] As in Sri Lanka, many Buddhist texts end with the aspira-
tion to meet Buddha Ariya Metteyya.
Just
as the future Buddha Metteyya became more important for Buddhists as
the centuries went by, many of the texts giving infomation about him are
fairly late. The Anagatavamsa is said to have been written by the
author of the Mohavicchedani, Ashin Kassapa (1160-1230 A.D.)[10] It is
very difficult to know how far back information goes when it is given in
the Pali commentaries, sub-commentaries, chronicles, and other texts
written down after the canon. We have given all the information
available to us that is part of the Theravada tradition, but we must be
careful to remember that texts such as the Dasabodhisattuppattikatha
(The Birth Stories of the Ten Bodhisattas), the Dasabodhisattauddesa,
the Dasavatthuppakarana, and the Sihaavatthuppakarana seem to contain
information that was added at a relatively late date. This is especially
evident in the many variants in various texts for names and numbers.
Introduction
The Bodhisatta Metteyya
Buddha Ariya Metteyya
The Duration of the Sasana of Buddha Gotama
The Coming of Buddha Ariya Metteyya
The Birth of the Next Buddha
The Wheel-turning Monarch Sankha
The Career of Bodhisatta Metteyya
How to Meet Buddha Metteyya
Appendix A: The Chronicle of the Future Buddha
Appendix B: The Aspiration to Meet Buddha Ari Metteyya
Ancient Buddhist Texts - Translations and history of Pali texts
This
text might be one of the sources of common beliefs in Theravada
countries about the gradual disappearance of the Buddha-Sasana in
several stages, and that nowadays there cannot be any arahants anymore:
The Duration of the Sasana of Buddha Gotama
Namo Tassa Bhagavato Arahatto Sammasambuddhassa
During the period from the time of Buddha Gotama to the minimum life
span, the Buddha’s Dispensation (Buddha-sasana) will disappear. When
the Buddha agreed to create the Bhikkhuni Sangha, he told Ven. Ananda
that the Sasana would last only half as long because of this. Instead of
lasting one thousand years, it would last five hundred years. The
commentary on the Abhidhamma text, Dhammasangani, says that when the
First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the Pali
Canon, this made it possible for the Sasana to endure for five thousand
years.[48]
The commentaries on the Vinaya Pitaka[49] and the
Anguttara-nikaya[50] say that the eight important rules which the Buddha
gave to the Bhikkhuni Sangha will make his Teachings last for five
thousand years rather than five hundred. There will be one thousand
years for Arahats who attain analytical insight, one thousand years for
Arahats without those attainments, one thousand years for Non-returners,
one thousand years for Once-returners, and one thousand years for
Stream-winners. After these five thousand years of penetration of the
true Doctrine (pativedha-sadhamma),[51] the accomplishment in the texts
(pariyatti-dhamma) will remain. After the accomplishment in the texts
disappears, the signs (linga) will continue for a long time. …
Other commentaries also speak in terms of five stages of
disappearance (antaradhana) of the Sasana:[53] (1) First, there will be
the disappearance of attainment (adhigama), which would correspond to
the age of deliverance. (2) The second disappearance is of the practice
(patipatti), which corresponds to the ages of concentration and
morality. (3) The disappearance of accomplishment in the texts
(pariyatti) is third and corresponds to the age of learning. (4) The
fourth disappearance is of the signs (linga). During this period, the
only good action left is making gifts to those who wear a yellow strip
of cloth around their necks, so this would correspond to the age of
generosity. When this disappearance occurs, five thousand years will
have passed.[54] After this period there occurs (5) the disappearance of
the relics (dhatu). When the relics no longer receive honour, they will
assemble at the seat where the Buddha attained Awakening under the
Great Bodhi tree. There, they will make an effigy of the Buddha and
perform a marvel similar to the Twin Marvel and will teach the Doctrine.
No human being will be present, only Devas from the ten thousand world
systems will listen, and many of them will attain release. After that,
the relics will be burned up without remainder.[55]
In
the Buddhist countries a lot of faith and devotion is directed at the
remaining relics which are put on display in prominent places and
stupas. Different kind of relics of the Buddha and disciples are
distinguished:
Slideshow of the relics exhibition with detailed description at Wat Santidham, Chiang Mai
The
traditional Buddhist vision of history sees countless past ages of
humans receiving the Buddhadharma, only to eventually lose it over time
with the world then descending into ignorance. The state of the world
might still nevertheless be pleasant enough, though the lack of
liberating dharma makes it a dark age. The greater cosmology paints most
realms as being in an identical state where tathāgatas arise in the
world and teach the dharma of liberation to beings.
The
point to note here is that Buddhism is a curious religion in that it
predicts its own demise. It is essentially understood that since all
things are impermanent, then the institution of the sangha which
perpetuates the Buddha’s Dharma likewise will eventually succumb to the
vicissitudes of time and worldly pressure. There is no ultimate end to
such cycles either since time is infinite. The teachings do not conclude
with any sort of ultimate end.
Traditions
of knowledge are actually very fragile. They depend on transmission
from generation to generation. Even with a large amount of literature in
tow it still requires new generations to adequately master the material
and pass it on to their descendents. A written language is easily lost
when those literate in it fail to pass it on to future generations.
Buddhist traditions are largely oral traditions that exist with vast
canons at their disposal, though the canons rely on oral transmission
and communities rather than vice-versa. If printed works are not
reprinted they will decay. If the practice methods are not conferred to
future generations they will likewise be lost in a few decades. …
So,
are we presently in an age of decline and headed for another dark age?
Buddhism as I’ve outlined before on this blog seems to be in statistical
decline. Some also sense that the quality of teachings and
practitioners has been on the decline as well. I believe this is also
true given the negative effects of modernization and industrialization
coupled with all the subsequent philosophical beliefs which are
essentially opposed to Buddhism that have been forced onto people
through state run education systems. Such belief systems as materialism
are regarded as default and possessing normalcy with anything else as
deviant. With such views as the new norm there is little room for
Buddhist traditions to be respected as anything more than quaint
spiritual traditions. …
Consequently,
as industrial civilization declines and eventually becomes a memory of
antiquity the long-term well-being of Buddhist traditions begs our
consideration. It entirely depends on the people involved in the
project. Preserving canons is one part of the process of continuity, but
there must also be those who transmit the practices, histories and
customs to future generations. The well-being and sustainability of a
tradition is determined largely by the behavior, aspirations and
activities of its members. The responsibility rests on our shoulders.
The
idea of dark ages and more pressing an imminent dark age might be
unappealing to consider, but dealing with reality and the unappealing
aspects of it is essential. You can’t fix saṃsāra, but you can deal with
the conditions as they emerge and provide some degree of ease for
yourself and others. With proper foresight and precautions a lot of
unnecessary suffering can be avoided. It is my hope Buddhist traditions
become aware of this in the coming decades and suitably prepare. Looking
back over history, Buddhism has been around for twenty-five centuries.
It would be good for it to be around at minimum for another twenty-five
centuries.
As
mentioned above, the ceremony of Vessantaradesanā is annually organized
because it is influenced by the Malaya Sutta[8], which is a
post-canonical text; the author of the sutta is unknown. Another reason
is to maintain Buddhism from the extinction based on the Buddha’s
prediction. According to His prediction, Buddhism will gradually vanish
after it has reached the 2000 years and there will be very few monks who
are well-versed in the Tipitaka. There are five kinds of disappearance
of Buddhism as follows:
1.Pariyatti antaradāra: The disappearance of pariyatti studies(theoretical studies),
2.Paṭipatti antaradāra: The disappearance of paṭipatti (the practice),
3.Paṭiveda antaradāra: The disappearance of paṭiveda( the real experience)
4.Sangha antaradāra: The disappearance of the Sangha,
5.Dhātu antaradara: The disappearance of dhātu( the Buddha’s relics)
Discerning
the causes of disappearance of Buddhasāsana from the prediction, the
Lao ancient Buddhist scholars made an effort to prevent it from
vanishing by composing and translating the Vessantara Jātaka in various
versions and made it easy in both prose and poems. The poetic version
often brings melodramatic expression which it really attracts the
audiences. Therefore, the Vessantaradesanā is remained until today.
Another
reason why people like the Vessantara Jātaka because Vessantara
Bodhisattva is a righteous, generous and kind. He has the ten qualities
of the righteous king. Therefore, he is a role model of all kinds of
people and they have strong conviction to listen to Vessantaradesanā
because of the Bodhisattva is the present Buddha.
…
When
giving Dāna, most people wish to be reborn in the heavenly realm and
have aspirations to meet the Metteya, the future Buddha. This is also
influenced by the story of Venerable Malayadeva who travelled to heaven
and hells and reported his experience to people in the human world. The
Mettaya told Malaya Thera that if someone has a wish to be reborn in the
time of him, he must listen to the Vessantara Jātaka recitation a whole
day in full of 1000 Pāḷi gathā, he will get benefits from this and will
not reborn as a purgatory beings, but will travel in the saṃsara with
the save boat.
*
The resource from Thailand mentioned that Malaya sutta in non-canonical
text, but in Hema Goonatilake confirmed that the story of Malaya is not
included in the Tipitaka, it is a post-canonical text, the Malaya
Vatthu, not a sutta, a story about Malaya Thera, Sinhalese monk who had
astral travel to heaven and hells and had a conversation with Maitreya
Deva in Dusita heaven and after he returned to the human realm he
reported experience to the people written in 1208 A.D. or in 13th
(Hema:2009:38)
I
was wondering what the origin of the knowledge presented in the
Anagatavamsa is if the text was written almost two millenia after Buddha
lived. Did Buddha himself see the future (eg about Buddha Metteya and
the decline of the sassana) and teach it to His disciples, who
maintained the oral tradition until it was written down almost 2,000
years later? I’m trying to figure out how reliable the Anagatavamsa is.
Maitreya
Mantra Music ~ music to inspire the space of loving kindness ~
orchestration and production Jeremy Alsop, vocals by Annah Mirananda and
Violin by Ru…
Europe’s Tallest Metteyya Awakened One with Awareness Statue Unveiled in Russia.
Russia is now home to the tallest
Metteyya Awakened One with Awareness statue in Europe.
The
30-ton golden monument to the Metteyya bodhisattva who will appear in
the future was unveiled in Russia’s Buddhist stronghold of Kalmykia on
Sunday.
Sitting at 12.5 meters tall, the Russian Buddha in the
Kalmyk city of Lagan overtakes the 10-meter Buddha tucked away in the
Pagode de Vincennes of Paris.
Kalmykia had housed Europe’s previous tallest Buddhist sculpture in late 2005.
Buddhism is one of five religions considered to be traditional to Russia.
An
estimated 1 million Buddhists live in Russia, mainly in the republics
of Kalmykia, Tuva and Buryatia where the religion is traditionally
practiced.
Discovery of Metteyya the Awakened One with Awareness Universe(DMAOAU)
Metteyya will appear on Earth in the future, achieve complete Awakeness with Awareness and teach the pure Dhamma.
According
to scriptures, Metteyya will be a successor to the present Buddha the
Awakened One with Awareness Gautama Buddha (also known as Śākyamuni
Buddha).
Where is Metteyya now?
Well
… according to the text, Metteyya (Buddha-to-be) is residing in Tusita
Heaven. There are six heavens and 20 Brahma realms, Tusita is known as
the most beautiful among heavens. Think of it as a holding zone, when
the time comes, he will rise as a Buddha.
How many bodhisattvas are there?
four Bodhisattvas
There are several lists of four Bodhisattvas according to scripture and local tradition. … Four Great Bodhisattvas Avalokiteśvara. Kṣitigarbha. Mañjuśrī Samantabhadra.
What is the role of a Bodhisattva?
Bodhisattvas
are awakened with awareness beings who postpone their own salvation in
order to help all sentient beings. The bodhisattva is an ideal type, not
a depiction of an historical person. like the Buddha. They are
compassionate figures who help worshipers.
Who is the present Buddha?
Six
Buddhas of the past are represented, together with the current Buddha,
Gautama Buddha, with his Bodhi Tree (at the extreme right).
Who will be next Buddha?
According
to Buddhist tradition, Metteyya is a bodhisattva who will appear on
Earth in the future, achieve complete enlightenment, and teach the pure
dharma. According to scriptures, Metteyya will be a successor to the
present Buddha, Gautama Buddha (also known as Śākyamuni Buddha).
Who is Metteyya the World Teacher?
The
role of World Teacher is now held by Metteyya; the previous holder of
the office was the Buddha. This is an office in our Spiritual Hierarchy
of Masters, who are gradually returning to the everyday world where once
they lived as men. Metteyya is not a religious teacher but a spiritual
teacher in the broadest sense.
Is the Dalai Lama a Bodhisattva? The
14th and current Dalai Lama is Tenzin Gyatso, who lives as a refugee in
Prabuddha Bharat The Dalai Lama is also considered to be the successor
in a line of tulkus who are believed to be incarnations of
Avalokiteśvara, a Bodhisattva of Compassion.
Is Buddha a god?
Gautama
Buddha, the founder of Buddhism, is also venerated as a manifestation
of God in Hinduism and the Bahá’í faith. Some Hindu texts regard Buddha
as an avatar of the god Vishnu, who came to Earth to delude beings away
from the Vedic religion. He is also regarded as a prophet of Islam by
the Ahmadiyyah.
Is bodhisattva a God?
A
bodhisattva aims to liberate all sentient beings. … But the Hero, by
willingly sacrificing himself, brings about a change in the Author, a
blossoming of compassion, consistent with the Mahayana Buddhist view
that not only Buddhas but also bodhisattvas are more awakened with
awareness than Gods.
Can anyone become a Bodhisattva?
So,
there isn’t really anything you can do to become a bodhisattva
instantly on the spot. … So a bodhisattva can meditate only for the
benefit of others if they are doing it as a shepherd bodhisattva. There
are meditations you can do to help to open out to others and develop
loving kindness and compassion.
How do Bodhisattvas help others?
Bodhisattvas
are beings who have attained awakenment with awareness and who aim to
help others to achieve it too. When people achieve awakenment with
awarene, they become free from samsara, rebirth and suffering. Due to
Bodhisattvas’ aim of helping others to achieve awakenment with awarene,
they are often depicted in Buddharupas.
How do you identify a Bodhisattva?
Bodhisattvas
are usually depicted as less austere or inward than the Buddha the
awakened One with Awareness. Renouncing their own salvation and
immediate entrance into Nibbana, they devote all their power and energy
to saving suffering beings in this world.
How does one become a Bodhisattva?
Traditionally
this is taken in the presence of a Buddha the awakened One with
Awareness, as Buddha the awakened One with Awareness generated
bodhicitta in the presence of the Buddha the awakened One with Awareness
Dipankara, but it may also be taken in the presence of a teacher or a
statue representing the Buddha the awakened One with Awareness. A
bodhisattva may be lay or monastic. A bodhisattva seeks to perfect
morality (i.e., compassion).
What does Bodhisattva literally mean?
Word Origin for Bodhisattva literally: one whose essence is awakenment with awareness, from bodhi awakenment with awareness + sattva essence.
The Metteyya Project, Kushinagar, Uttar Pradesh, India …The World’s tallest statue and a brilliant religious masterpiece dedicated to the Metteyya Buddha!
Now, another
great religious project has officially been given the go-ahead in one of
the poorest parts of India. The Maitreya Project is a tribute to
Buddhism for and from the land of the Buddha and is as a multi-faith
cooperative designed by Tibetans who call India their home as as a
lasting gift to India and Buddhism.
In this era of veritable skyscraper-hedonism (*cough*Dubai*coughh*
j/k), this project is unique in that it is designed to fulfill a
completely selfless goal, namely “to benefit as many people as
possible.” A monumental sustainable work of art that will serve as a
constant source of inspiration and a symbol of loving-kindness, work
will soon begin on the 152 meter-tall Maitreya Buddha Statue that is the
centerpiece of a large temple complex.
An engineering
marvel that at will not only be — at three times the size of the Statue
of Liberty — the world’s tallest statue and world’s tallest temple but
will also be the world’s largest (first?) statue-skyscraper, designed to
have a lifespan surpassing a 1,000 years.
For more information and a large collection of pictures of this beautiful project originally posted by me on Skyscrapercity.com, read on!…
The
focal point of Indian architecture, like its culture, has always been
religious in nature. Just as the Indian economic boom is bringing
incredible economic and architectural growth in the secular area, so has
Indian religious architecture once again become manifest in the
construction of some of the largest, massive, and most intricate
religious architecture the world has seen, from the recently completed
Akshardham Temple, New Delhi — the largest volume Hindu Temple in India,
to the under construction Global Vipassana Pagoda, Mumbai — the largest
stupa, largest dome, and largest rock cave in the world, to the planned Sri Mayapur Vedic Temple and Planetarium, Mayapur, the world’s tallest Hindu temple.
And now the
Maitreya Buddha Statue is to be another gem added to this crow. The
statue is a veritable temple-skyscraper that will contain 17 individual
shrine rooms. The highest room at 140 meters high — the equviliant
height of the 40th storey of a standard building. This statue and
complex will be a fusion of Indian and Tibetan architectural styles
that will adhere to ancient Vaastu Shastra design code and will also
hold the world’s largest collection of Lord Buddha’s relics. ^
A cutaway view of the 152 meter Maitreya statue and throne building
showing the spaces and levels within. Note that the throne itself will
be a 17 storey fully functional temple, with 15 additional shrine rooms
in the the body of the Maitreya statue.
Apart from the
statue/skyscraper, the Maitreya Project organizers will also build free
hospitals and schools servicing tens of thousands of poor, and also be a huge catalyst for infrastructure and tourism development efforts in one of the most economically backwards parts of India.
The project is
a joint religious collaboration by
organizations representing the various sects and faiths that revere the
Buddha: from Hinduism to Mahayana to Vajrayana to Hinayana to Jaina to
Christian and Muslim. Under guidance of the overall project
conceptualizer, Nepalese-Tibetan spiritual leader Lama Zopa Rinpoche,
the Project was funded by Buddhist and Hindu temples, social
organizations, religious groups and by individuals in India, Nepal,
Bhutan, Sri Lanka, Tibet, China, Japan, Korea, the UK and America.
Through this project, India once again shows that the
ancient arts of massive devotional architecture continues to undergo a
veritable renaissance.
^ A prerendering of the Metteyya Buddha statue and temple, showing its massive size.
The MetteyyaProject “is based on the
belief that inner peace and outer peace share a cause and effect
relationship and that loving-kindness leads to peace at every level of
society — peace for individuals, families, communities and the world.”
The entire temple complex is designed to be completely sustainable,
meaning that it will quite literally have the same environmental impact
(i.e. emit the same amount of carbon dioxide and methane) as the paddy
field it will be constructed.
The Project will include schools
and universities that focus on ethical and spiritual development as well
as academic achievement, and a healthcare network based around a
teaching hospital of international standard with the intention of
supplementing the medical services currently provided by the government
to provide healthcare services, particularly for the poor and
underprivileged.
As such, the Metteyya Project organizers are working in tandem with
the local, regional and state governments in Uttar Pradesh, India, who
have fully supported the project. To this effect, the Kushinara
Special Development Area Authority will support the planned development
of the area surrounding the Project.
The total project cost is estimated at $250 million,
but the project will develop this impoverished region and will earn a
hundredfold more that will be funneled into the Maitreya Project’s
historical preservation plans and charities.
Buddha project was originally concieved to be built in Bodh Gaya, Bihar state,
the site of the Buddha’s enlightenment, but due to threat of delays due
to red tape, was moved to what was seen to be a more appropriate
location, the village of Kushinagar, in Uttar Pradesh state.
Kushinara is a
place of great historical and spiritual significance. It is the place
where Shakyamuni (Historical) Buddha passed away and it is predicted to
be the birthplace of the next Buddha, Maitreya – the Buddha of
Loving-kindness - of whom this temple is dedicated to.
^ The original conception of the Metteyya Awakened One with Awareness statue, then to be located at Bodh Gaya
Recognising the long-term benefits Maitreya Project is bringing to
the region, the State Government of Uttar Pradesh is providing, free of
charge, 750 acres of mainly agricultural land in Kushinagar.
^ A view of the Metteyya Project land site, currently rice paddy
Indeed, the
Project itslef will be located adjacent to the ancient Mahaparinirvana
Temple, commemorating the Buddha’s passing, the ancient Ramabhar Stupa,
commemorating the Buddha’s cremation site, as well as several equally
old and older Hindu temples. It
is predicted that the pilgrimage, tourism and development capital that
will flow into this region because of this project will created
sustainable income for the restoration, refurbishment and maintinance of
these ancient sacred sites.
Surrounding the complex is the Kushinagar Special Development Area,
designed as a sustainable development entity that will coordinate the
various organizations involved in the project and surrounding tourist
and general development that will come with the project.
-=—-=—=–
The Kushinara Special Development Area
The MetteyyaProject
and the Uttar Pradesh have worked together to create the Kushinagar
Special Development Area (KSDA), an additional area of 7.5 kilometres
surrounding the MetteyyaProject site.
Municipal bylaws and planning regulations have now been adopted to
protect the KSDA from the kind of opportunism that is often seen in
communities of emerging economic development. Metteyya Project has
representation on the legal bodies governing the KSDA as well as the
work of monitoring the development of the region will be ongoing.
It is within the KSDA that Maitreya Project will implement its extensive healthcare and education programmes.
Statue
will sit on the Throne Building containing temples, prayer halls,
exhibition halls, a museum, library and audio-visual theatre.
The Hospital and Healthcare Centre will be the hub of Metteyya Project’s public healthcare programmes.
The development of these programmes will begin with primary care
clinics in the communities of the Kushinara Special Development Area.
Over the years, the medical services will be developed and expanded to
meet the needs of many communities. A complete healthcare
network will be developed to provide medical services that are centred
around a teaching hospital of international standard. The healthcare
system will primarily serve the poor and under-privileged, even in
remote parts of the area.
The Centre of Learning, will eventually serve students from primary to university levels of education.
The
Meditation Park will be a secluded area next to the ancient
Mahaparinirvana Temple, which commemorates Buddha Shakyamuni’s passing
away from our world, the ancient Ramabhar Stupa, commemorating the
Buddha’s holy cremation site,
and monasteries and temples belonging to many different traditions of
Buddhism that include both modern facilities and ancient ruins.
All of these features will be set in beautifully landscaped parks
with meditation pavilions, beautiful water fountains and tranquil pools.
All of the buildings and outdoor features will contain an extensive
collection of inspiring sacred art.
^ A view of the temple from the gardens surrounding the site
—–==–=–==—–
The Statue of the Metteyya Awakened One with Awareness
The center of the Metteyya Project, of course, is the bronze plate statue of the Metteyya Awakened One with Awareness
itself.
Rising 500ft/152m in height, the statue will sit on a stone throne
temple building located in an enclosed sanctuary park.
-=—-=—=–
The Living Wall:
Surrounding the Metteyya Awakened One with Awareness
statue
is a four-storey halo of buildings called the “Living Wall.” This ring
of buildings contains accomadation for the complex’s monks and workers
as well as rooms for functions ancillary to the statue and throne
building.
The wall also serves two additional important functions. In light of
cross-border Islamist terrorist attacks against Indian holy sites in
Ayodhya, Akshardham and Jama Masjid, the Living Wall also is designed to be a security cordon
eqivalent to a modern castle wall, staffed with security personnel and
designed to withstand an attack from 200 heavily armed raiders.
^ Prerendering of the Statue showing the location of the living wall, main gate, paths and garden areas.
The final
major function it performs is that of the boundary for the enclosed
sanctuary area of landscaped gardens, pools and fountains for meditation
directly surrounding the Metteyya statue. The entry to the enclosed sanctuary and the Maitreya statue will be serviced by a main gate.
^ The tree and stupa lined paths to the ceremonial gate, which is the entrance to the sanctuary.
Passing the ceremonial gate, landscaped paths allow devotes to do Pradakshina (circumambulation) of the Maitreya Statue.
^ The terraced circumambulation paths, with the gate in the background.
Within the sanctuary, the gardens provide a place for relaxing,
resting, and meditating, with educational artwork depicting the Buddha’s
life.
^ A view towards the statue from one of these stupa lined terraces.
Walking further inward, the is Metteyya Statue and Throne Temple,
surrounded by tranquil ponds and fountains that will cool the area in
the intense Indian summer.
^ The Metteyya statue and throne surrounded by the tranquil ponds containing Buddha statues of the meditation sanctuary.
-=—-=—=–
The Throne Temple:
The
“seat” of the statue is itelf a fully functioning 17-storey temple
roughly 80m x 50m in size. The building will contain two very large
prayer halls,
as well as meditation and meeting rooms, a library and facilities to
deal with the anticipated annual influx of 2 million visitors.
^ The entrance to the throne building with the Metteyya Awakened One with Awareness
statue resting upon the lotus on top
Pilgrims will enter the throne temple through the giant lotus that
supports the Maitreya Buddha statue’s feet. The throne temple contains
several entrance rooms that contain works of art on the Buddha’s life
and teachings.
^ The first major prayer hall of throne building, containing works of art on the Buddha.
Continuing inward is the cavernous main auditorium of the Metteyya Temple containing the Sanctum Sanctorum which
in Indian architectural tradition is the innermost most sacred room
where the actual shrine is held. This Sanctum Sanctorum is unique in
that within it contains two large auditorium temples.
The first
temple in the Sanctum Sanctorum is the Temple of the Maitreya Buddha,
containing a huge, 12 meter tall statue of the Buddha.
^ Upon entering the Sanctum Sanctorum, the 12 meter tall statue of the Buddha can be glimpsed.
A wall
containing 200,000 images of the Buddhas rises up to the throne ceiling
over 50 metres above, behind both auditorium temples.
^ A glimpse from the ambulatory of the side walls within the Maitreya Temple and the 1,000 paintings of the Buddhas.
The centerpiece shrine of the Metteyya Temple is the 12 meter tall Metteyya Awakened One with Awareness
. Stairs and elevators lead to viewing platforms around the Maitreya Temple, allowing views of the entire room
^ A view of the Metteyya Awakened One with Awareness
statue and the wall of the 200,000 images of the Buddha, seen from viewing platforms.
The next biggest shrine in the Sanctum Sanctorum is the Temple of the Shakyamuni Buddha
which contains a 10 meter statue of the Shakyamuni (Historical) Buddha.
Behind the shrine is the continuation of the wall of 200,000 Buddhas.
^
On a higher level yet again, the Shakyamuni Temple will house a 10
metre (33 ft.) statue of the historical Buddha. The glass rear wall will
reveal the wall of 200,000 Buddhas within the Maitreya Temple.
^ Another view of the Shakyamuni Temple.
In Indian architecture, the Sanctum Sanctorum is encircled by a
pathway that allows devotees to do Pradakshina (circumambulation) of the
shrine. The Maitreya Temple, following this tradition, also has this
feature.
^
The main throne building and Pradakshina path where visitors may
circumambulate Sanctum Sanctorum of the Maitreya Temple, which can be
seen through the doorways on the right
From this
area, elevators and staircases will carry visitors to the various other
rooms in the 17 storey base, including prayer halls, meditation halls
and libraries. Eventually conveying devotees to a large rooftop garden
terrace upon which the Maitreya Buddha statue actually rests.
Here, rising into the upper legs of the main statue, is the Merit Field Hall
with a 10 meter, 3-dimensional depiction of over 390 Buddhas and
Buddhist masters at it’s center. Surrounding this will be 12 individual
shrine rooms devoted to particular deities in the Hindu-Buddhist
pantheon.
^ The Merit Field Hall with its 10m, 3-D depiction.
From the
garden terrace, another bank of elevators will whisk pilgrims to the
higher shrine rooms contained in the statue’s torso and head.
-=—-=—=–
The Statue:
The statue will contain 15 individual shrine rooms and have a
total height of 152 meters, with the highest shrine room in the
statue’s head, at over 140 meters up. This is roughly equivalent in height to a 40-storey skyscraper.
^ A cutaway diagram of the statue-tower.
The statue is
itself an engineering marvel. Rather than simply be designed in its
massive size, the statue of the Maitreya Buddha was actually
reversed-designed from a carved statue only a meter and half in height
and the structure’s engineering extrapolated into its current form.
^
The original statue from which the Metteyya Awakened One with Awareness
statue tower is
extrapolated from was hand carved, and is in the Indian Gupta style.
Moreover, the
statue is designed to stand for at least 1,000 years, supporting the
Project’s spiritual and social work for at least a millennium.
Due to the statue’s millenia-passing lifespan, the huge structure is
designed to withstand high winds, extreme temperature changes, seasonal
rains, possible earthquakes and floods and environmental pollution.
Extensive research has gone into developing “Nikalium”, the
special nickel-aluminum bronze alloy to be used for the outer ’skin’ of
the statue designed to withstand the most challenging conditions that
could conceivably arise.
As the bronze ’skin’ will expand and contract dramatically due to
daily temperature changes, the statue will require special expansion
joints that were designed to be not only invisible to the observer, but
also in such a way as to protect the internal supports of the statue
from water leakage, erosion and corrosion. The material and structural
components of the statue are meant to be able to withstand potential
unforseen disasters like earthquakes and monsoon flooding.
^ The engineering process of the Buddha statue.
—–==–=–==—–
Construction Status — June, 2007
The Metteyya Project recently passed its first major milestone this month,
when, in compliance with the Indian Land Acquistion Act, the State
Government of Uttar Pradesh has completed the necessary legal
requirements for the acquisition of the 750 acre land site to be made
available to the Project.
While there
are still permissions and clearances to be obtained, it has now
officially given the green light and the full support of the government.
It is expected
that the Project will formally break ground either later this year or
early 2008, with an expected construction time of five years. The
project will employ more than a thousand skilled and semi-skilled
workers in the construction phase.
—–==–=–==—–
For more information on this fantastic project, check out
Sorry for the length of the post, but I wanted this veritable essay
to be a comprehensive introduction to what Metteyya Project organizers
aim to literally be the 8th Wonder of the World, and an everlasting
symbol of Religious Syncretism, Tolerance, Compassion and most of all,
Love.
A cause truely fitting of the Buddha, Shakya Muni Sri Siddharth Gautamaji.
Lucknow: Decks are being cleared for the installation of the world’s
tallest Buddha statue in Kushinara town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have
directed officials to speed up the acquisition and transfer of 600 acres
of land required for the Rs 10 billion project to be funded and
undertaken by the global Maitryi Group. Provision of land is UP
government’s share in the project.
For more news, analysis click here>> | For more Science and Medicine news click here >>
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
Nowra to get its own Kung Fu temple: Australia
Sat, 2006-06-10 08:25 — ABN
The more I read about this temple, the less I like it. See also this. ABN _______________
There will be a three-tier temple complex, with two pagodas,
500-room hotel, a 500-place kung fu academy. There’ll be some
residential subdivision, a 27-hole golf course, herbal medicine, herbal
gardens, acupuncture, special massage, and that’s about it.
AM - Saturday, 10 June , 2006 08:24:30 Reporter: John Taylor ELIZABETH JACKSON: It’s probably the most famous temple in the world.
China’s Shaolin Temple has been made famous through books, films, and TV, because of its legendary kung fu fighting monks.
Now, the Zen Buddhist temple is looking to build another home for its monks, outside Nowra in New South Wales.
A deal to purchase 1,200 hectares will be signed in China today, as our Correspondent, John Taylor, reports.
JOHN TAYLOR: In the history of kung fu, there is no other place like the Shaolin Temple.
The 1,500-year-old Zen Buddhist monastery in central China is home
to fighting monks, made famous in modern times on the big and small
screen.
If things go to plan, the monks may be about to set up a lavish home away from home, just south of Nowra.
Greg Watson is Mayor of the Shoalhaven City Council.
GREG WATSON: There will be a three-tier temple complex, with two pagodas, 500-room hotel, a 500-place kung fu academy.
There’ll be some residential subdivision, a 27-hole golf course,
herbal medicine, herbal gardens, acupuncture, special massage, and
that’s about it.
JOHN TAYLOR: Today in central China’s Henan province Mayor Watson
and the Temple’s Abbott are to sign off on the monks’ purchase of a
1,200 hectare property south of Nowra.
Patrick Peng is the Abbott’s representative in Australia.
PATRICK PENG: The Shaolin of course is very well known in China
itself, so he like to take this opportunity to try to introduce the
Shaolin legacy, the heritage to the rest of the world, through another
outlet.
JOHN TAYLOR: The NSW Government is still to give final approval to
the project. But speaking in Beijing yesterday, Mayor Greg Watson wasn’t
expecting a fight.
GREG WATSON: What happened was, I heard via a Member of Parliament,
that the Abbott was looking for a potential location to establish the
second Shaolin temple in the world, somewhere in Australia, and I said
have I got a deal for the Abbott?
JOHN TAYLOR: Who says religion and big business can’t mix?
The Shaolin Temple already has a performance touring the world, featuring the impressive skills of its fighting monks.
The Abbott’s man in Australia, Patrick Peng, says Shaolin is not just about kung fu.
PATRICK PENG: You know, it’s culture.
JOHN TAYLOR: Well can you have the two together, a tourist attraction and a functioning temple?
PATRICK PENG: Oh yes, in fact, on the contrary. Nowadays many
religions, not only just Buddhism, Daoism, they’re all trying to make
themselves more relevant to the modern world, and really they’re not
exclusive, they’re not just men in the caves, you know.
So what they’re trying to do is to share the philosophies and the lifestyle, the healthy lifestyle, to the world.
ELIZABETH JACKSON: Patrick Peng, who represents the Abbott of the
Shaolin Temple in Australia, ending that report from John Taylor.
Uttar Pradesh to have world’s tallest Buddha statue
March 25th, 2008 - 3:37 pm ICT by admin
Lucknow, March 25 (IANS) Decks are being cleared for the
installation of the world’s tallest Buddha statue in Kushinara town of
eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have directed
officials to speed up the acquisition and transfer of 600 acres of land
required for the Rs.10 billion project to be funded and undertaken by
the global Metteyya group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level
meeting of state officials, in which representatives from Metteyya were
present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure
of Chief Minister Mayawati in 2003, after which it was put on the
backburner during the Mulayam Singh Yadav regime.
“Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,” Misra told IANS.
He said: “Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
“The government had already started the acquisition process. The
whole project would not involve any major displacement of people and not
more than 70-80 farmers would be involved,” he said.
“We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.”
UP to have world’s tallest Buddha statue
Published: Wednesday, 26 March, 2008, 08:05 AM Doha Time
LUCKNOW: World’s tallest Buddha statue will be installed in Kushinara town of eastern Uttar Pradesh. Chief
Minister Mayawati has asked officials to speed up acquisition and
transfer of 600 acres of land required for the Rs10bn project to be
funded and undertaken by the globalMetteyya group. The state
government will give the land for the project which involves
installation of a 152m tall bronze statue of Lord Buddha along with a
giant meditation centre, an international university, a state-of-art
hospital and a museum. The project also envisages an entertainment
complex in the neighbourhood that would include an amusement park and a
five-star hotel. Uttar Pradesh Chief Secretary Prashant Kumar Misra
presided over a high level meeting of state officials, in which
representatives from Metteyya were present here on Monday. A presentation
on the project was made. The project was initiated during the previous tenure of Mayawati in 2003, after which it was put on the backburner. “Since then, it had been hanging fire, so we decided to revive it after Metteyya officials approached us,” Misra said. “Of
the 600 acres required for the project, we need to acquire only about
300 acres while the rest is government land,” he said.- IANS
From correspondents in Uttar Pradesh, India, 03:33 PM IST
Decks are being cleared for the installation of the world’s tallest Buddha statue in Kushinara town of eastern Uttar Pradesh.
Uttar Pradesh Chief Minister Mayawati was understood to have
directed officials to speed up the acquisition and transfer of 600 acres
of land required for the Rs.10 billion project to be funded and
undertaken by the globalMetteyya group.
Proviuion of land is UP government’s share in the project.
The project involves installation of a 152-metre-tall bronze statue
of Lord Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.
UP Chief Secretary Prashant Kumar Misra presided over a high level
meeting of state officials, in which representatives from Metteyya were
present here Monday. A presentation on the project was made.
Significantly, the project was initiated during the previous tenure
of Chief Minister Mayawati in 2003, after which it was put on the
backburner during the Mulayam Singh Yadav regime.
‘Since then, it had been hanging fire, so we decided to revive it after Maitryi officials approached us,’ Misra told IANS.
He said: ‘Of the 600 acres required for the project, we need to acquire only about 300 acres while the rest is government land.
‘The government had already started the acquisition process. The
whole project would not involve any major displacement of people and not
more than 70-80 farmers would be involved,’ he said.
‘We have worked out a handsome rehabilitation package for the farmers who would get displaced on account of the project.’
Population : 14,000 Distance : 55km from Gorakhpur
¤ Kushinagar - A Site of Buddhist Parinirvana
Situated
in Deoria district of eastern Uttar Pradesh, Kushinagra was a small
town in the days of the Buddha. But it became famous when the Buddha
died here, on his way from Rajgir to Sravasti. His last memorable words
were, “All composite things decay. Strive diligently!” This event is
known as the ‘Final Blowing-Out’ (Parinibbana) in Buddhist parlance.
Since then the place has become a celebrated pilgrim centre. It was the
capital of the kingdom of the Mallas, one of the 16 Janapadas (see
Sravasti).
¤ Places of Interest
Muktabandhana Stupa The
Muktabandhana Stupa was built by the Mallas just after the Buddha’s
death. It is built over the sacred relics of the Buddha himself. The
Stupa is also known as Ramabhar Stupa and is 50 ft tall. It is believed
that the Stupa was built on the spot where the Buddha was cremated.
Nibbana Stupa 1km west of the Muktabandhana Stupa is the
Nirvana Stupa that was built in the days of Ashoka. It was renovated in
1927 by the Burmese Buddhists. In front of the Stupa is the
Mahaparinirvana Temple in which is installed a colossal sandstone statue
of the Buddha in the reclining position. It was built by the Mathura
school of art and was brought to Kushinagar by a Buddhist monk named
Haribala during the reign of Kumaragupta (c. a.d.415-454).
Kushinara
Kushinara
Once in Kushinara, it appears that time has come to
a complete halt. This sleepy town, with its serenity and unassuming
beauty, absorbs visitors into a contemplative mood. It is this place
that the Buddha had chosen to free himself from the cycles of death and
life and, therefore, it occupies a very special space in the heart of
every Buddhist. Location Kushinara is situated in the north
Indian state of Uttar Pradesh, 51 km off Gorakhpur. The place, which is
famous for the Mahaparinirvana (death) of Lord Buddha, has been included
in the famous Buddhist trail encompassing Bihar, Uttar Pradesh, and
Nepal. Kushinara is also known as Kasia or Kusinara. The founder of
Buddhism, Lord Buddha passed away at this place near the Hiranyavati
River and was cremated at the Ramabhar stupa. It was once a celebrated
center of the Malla kingdom. Many of its stupas and viharas date back to
230 BC-AD 413. when its prosperity was at the peak. The Mauryan emperor
Ashoka added grandeur to this place by getting the magnificent statue
of Buddha carved on a single piece of red sandstone. Fa Hien, Huen
Tsang, and I-tsing, the three famous Chinese scholar travelers to India,
all visited Kushinara.
With the decline of Buddhism, however, Kushinara lost its
importance and suffered much neglect. It was only in the last century
that Lord Alexander Cunningham excavated many important remnants of the
main site such as the Matha Kua and Ramabhar stupa. Today, people from
all over the world visit Kushinara. Many national and international
societies and groups have established their centers here.
Climate Like other places in the Gangetic plain, the
climate of Kushinagar is hot and humid in the summers
(mid-April-mid-September) with Maximum Temperature touching 40-45°C.
Winters are mild and Minimum Temperature in December can go down to
around 5°C. Monsoon reaches this region in June and remains here till
September
Population Around 22,35,505 people live here
Language Hindi and Bhojpuri
Places of Interest
Mahaparinirvana Temple The
Mahaparinirvana temple (also known as the Nirvana temple) is the main
attraction of Kushinagar. It is a single room structure, which is raised
on a platform and is topped by a superstructure, which conforms to the
traditional Buddhist style of architecture. The Mahaparinirvana temple
houses the world famous 6m (19.68 ft) long statue of the reclining
Buddha.
This statue was discovered during the excavation of 1876 by British
archaeologists. The statue has been carved out from sandstone and
represents the dying Buddha. The figures carved on the four sides of the
small stone railing surrounding the statue, show them mourning the
death of Lord Buddha. According to an inscription found in Kushinara,
the statue dates back to the 5th century AD. It is generally believed
that Haribala, a Buddhist monk brought the statue of the reclining
Buddha to Kushinara, from Mathura during 5th century, during the period
of the Gupta Empire.
Nirvana Stupa The Nibbana stupa is located behind the
Mahaparinibbana temple. British archaeologists discovered this brick
structure during the excavation carried out in 1876. Subsequent
excavations carried out by the Archaeological Survey of India (ASI)
unearthed a copper vessel, which contained the remains of Lord Buddha
apart from precious stones, cowries and a gold coin belonging to the
Gupta Empire. The copper vessel bore the inscription that the ashes of
Lord Buddha had been interred here.
Mathakuar Shrine The Mathakuar Shrine is an interesting
place to visit in Kushinara. It is located near the Nibbana stupa. A
statue of Buddha made out of black stone was found here. The statue
shows Buddha in the Bhumi Sparsha mudra (pose in which Buddha is
touching the earth with his fingers). It is believed that Lord Buddha
preached his last sermon here before his death.
Ramabhar Stupa The Ramabhar Stupa (also known as the
Mukutabandhana stupa) is a 14.9 m (49 ft) tall brick stupa, which is
located at a distance of 1 km from the Mahaparinirvana temple. This
stupa is built on the spot where Lord Buddha was cremated in 483 BC.
Ancient Buddhist scriptures refer this stupa as the Mukutabandhana
stupa. It is said that the Malla rulers, who ruled Kushinara during the
death of Buddha built the Ramabhar stupa.
Modern Stupas Kushinara has a number of modern stupas
and monasteries, which have been built, by different Buddhist countries.
The important shrines worth visiting are the Chinese stupa and the
IndoJapan-Sri Lankan Buddhist Centre.
Kushinagar Museum The Kushinara Museum (Archaeological
Museum) is located near the IndoJapan-Sri Lankan Buddhist Centre. The
museum has a collection of artefacts like statues, carved panels etc
excavated from various stupas and monasteries in Kushinara and places
around it.
Excursion
Gorakhpur Fifty-one kilometers
off Kushinara is Gorakhpur, an important city of eastern Uttar Pradesh.
At Gorakhpur is the Rahul Sanskrityayan Museum, which has an excellent
collection of Thanka paintings and relics of the Buddha. The water
sports complex at Ramgarh Tal Planetarium and the Gorakhnath Temple in
the city are also worth a visit.
Kapilavastu (Piprahwa) Situated 148 km from Kushinara
and is an important Buddhist pilgrimage. Kapilavastu was the ancient
capital of the Sakya clan ruled by Gautama Buddha’s father.
Lumbini Situated in Nepal at a distance of 122 km from
Gorakhpur, Lumbini is the birthplace of Lord Buddha. There are regular
buses to the Nepalese border, from where the remaining 26 km has to be
covered by private vehicles
How to get there
Airport The nearest airhead is located at Varanasi from where one can take flights to Delhi, Calcutta, Lucknow, and Patna.
Rail Kushinara does not have a railway station. The
nearest railway station is at Gorakhpur (51 km), which is the
headquarters of Northeastern Railways and linked to important
destinations. Some important trains to Gorakhpur are
Bombay-Gorakhpur-Bandra Express, New Delhi-Barauni-Vaishali Express,
Cochin-Gorakhpur Express, Shaheed Express, Amarnath Express, and
Kathgodam Express.
Road Kushinara is well connected to other parts of the
state of Uttar Pradesh by bus. The distances from places around are :
Gorakhpur (51 km), Lumbini (173 km), Kapilavastu (148 km), Sravasti (254
km), and Sarnath (266 km), and Agra (680 km).
BUDDHIST HEARTLAND
Awakening with awareness Odyssey
It was a prediction that
set it off. Terrified that his son might one day renounce the world to
become a great seer, King Suddhodhana of the Shakyas, a small kingdom in
the Terai region of Nepal, shielded the young Prince Siddhartha from
the evil of the world by keeping him within the confines of his palace,
in the embrace of material comforts and loving care. From his very birth
in 623 BC, in a garden at Lumbini close to the Shakya capital of
Kapilavastu, portent’s revealed that the young man’s fate was sealed for
higher things than dealing with the earthly concerns and the business
of a king.
It was chance too that rolled the dice in favour of
the spiritual world, and Prince Siddhartha was a willing pawn when he
rejected his regal life. It was an amazing journey that would transform
the deeply troubled prince into the great Buddha, the Enlightened One,
culminating in his release from the endless cycle of rebirths, at
Bodhgaya in Bihar. His great quest would become the core of an important
religious movement.
Buddhism - Charismatic Formula
For kings and commoners, criminals and courtesans,
Buddhism had the power and strength to transform their lives forever.
This is beautifully illustrated in the legendary commitment to Buddhism
of King Ashoka, after the bloody battle of Kalinga in Orissa. The great
king was enthusiastic in spreading the Buddha’s message of peace and
enlightenment across the length and breadth of his vast empire, reaching
from present day Afghanistan, Pakistan, India and Bangladesh.
Buddhism was to travel from its home in India’s eastern Gangetic
region of Bihar, Bengal and Orissa to encompass Sri Lanka and the
countries of South East Asia, then onto the Himalayan countries of
Bhutan, Nepal and Tibet, even far-flung Central Asia, China and Japan,
under the umbrella of royal patronage and the dedication of its vast
community of monks, teachers and artists.
The essence of Buddhism is embodied in the concept of the 4 noble
truths and the 3 jewels (Buddha, Dharma, Sangha) via the 8-fold path to
salvation and peace Anticipating his death in his 80th year Buddha urged
his followers, especially his chosen disciples, to continue his work
after his imminent Mahaparnirvana the attaining of nirvana
(enlightenment). As a reminder of his difficult journey and its ultimate
goal, he prevailed upon them to visit the four important places that
were the cornerstones of his great journey - Lumbini, Bodhgaya, Sarnath,
and Kushinara.
The spread of Buddhism down the centuries was to leave in its wake a
wealth of symbolic structures, including sculpted caves, stupas (relic
shrines), chaityas (prayer halls) viharas (monasteries), mahaviharas
(universities) and numerous art forms and religious literature. The
arrival of Guru Padamasambhava, in the 8th century, was a major impetus
in the spread of Buddhism in the Himalayan region.
Today, both pilgrims and tourists can enjoy the special appeal of
these myriad experiences, in the Buddhist Heartland of Bangladesh,
Bhutan, India, and Nepal. From the moment of his birth, his teachings,
spiritual struggle, attainment of enlightenment, great meditations, and
message of peace and non-violence, are as relevant to our life and times
as it was in his day.
Buddhism - Jewels of the Lotus
Almost a hundred years later there emerged various
schools of Buddhist thought evolving somewhat from the Buddha’s original
precepts. The most prominent amongst these were the Mahayana School,
the Theravada School (based on the old Hinayana School) which flourished
in Sri Lanka and established itself quite quickly in many South East
Asian countries, and the Vajrayana School with its Tantric features,
which spread to the Himalayan regions of Bhutan, Nepal and Tibet.
Lumbini, Sarnath, Bodhgaya and Kushinagar are the
primary pilgrimage places associated with the life and teachings of the
Lord Buddha. There are numerous other sites where the Buddha and the
saints that followed travelled during his life after his transformation,
which are held in deep veneration. Visitors can travel through this
Buddhist Heartland today, to savour the splendid beauty and great appeal
of Buddhism.
FOOTSTEPS OF LORD BUDDHA
The greatest impetus to Buddha’s teachings came from
the Indian King Ashoka who went on a great pilgrimage visiting the
important sites that are directly associated with his life, in the
Footsteps of Lord Buddha. Primary amongst these holy places are Lumbini
in Nepal, and Bodhgaya, Sarnath and Kushinara in India. The
international Buddhist community has been active in supporting these
important religious centres. There are other places of lesser
significance on the Footsteps of Lord Buddha visitor circuit associated
closely with Buddha’s life. Amongst these are Buddha’s monsoon retreats
of Vaishali, Rajgir and Sravastii in India, and his early home at
Tilaurakot in Kapilavastu Nepal.
Primary Patronage
Lumbini. Lumbini in southern Nepal is where Queen
Mayadevi gave birth to Prince Siddhartha. It is just a short distance
from the Shakya capital of Kapilavastu. Pilgrimages focus on the sacred
garden which contains the site of the birth, the Mayadevi temple, the
Pashkarni pond and the Ashoka pillar. Designed by Japanese architect
Kenzo Tange, the sacred garden of Lumbini is a World Heritage Site with
monasteries from many Buddhist nations. It is recognised as a supreme
pilgrimage site and symbol of world peace.
Bodhgaya. It was in Bodhgaya in Bihar, India that
Prince Siddhartha found Enlightenment (nirvana) under the bodhi tree
after meditating for 49 days. No longer a bodhisattva (mentor), he
became Lord Buddha, the Enlightened One.
Primary points of homage are the Mahabodhi Temple,
the Vajrasan throne donated by King Ashoka, the holy Bodhi Tree, the
Animeshlochana chaitya, the Ratnachankramana, the Ratnagaraha, the
Ajapala Nigrodha Tree, the Muchhalinda Lake and the Rajyatna Tree. The
spiritual home of all Buddhists, devotees from many Buddhist countries
have built temples around the complex in their characteristic
architectural styles. Bodhgaya today is a vibrant and inspiring tourist
attraction.
Sarnath. Buddha gave his first sermon at Sarnath
after achieving enlightenment, about 10 km from the ancient holy city of
Varanasi. The sermon, setting in motion the wheel of the teaching
(dharamchakrapravartna) revealed to his followers the 4 noble truths,
the concept of the 3 jewels of Buddha, Dharma and Sangha via the 8 fold
path, for inner peace and enlightenment. It was here that the Buddha
established his first disciples (sangha) to promote his new doctrine.
The splendid Dhamekha Stupa at Sarnath was originally erected by King
Ashoka, as was the famous lion capital pillar, now the proud symbol of
India.
Kushinara. At Kushinagar close to Gorakhpur in
eastern Uttar Pradesh, India en route to Kapilavastu, Lord Buddha fell
ill and left this world in 543 BC. His mortal remains were preserved in
eight commemorative chortens, and then further distributed by King
Ashoka into 84,000 stupas across his kingdom and beyond. Important
places to see here are the Mukatanabandhana stupa and the Gupta period
reclining Buddha statue in red sandstone.
Mobilising Mantras & Sutras
The Buddha preached his last sermon before his death
at Vaishali in Bihar, 60 km away from its capital Patna. It was here
that he told his disciple Ananda about his imminent demise. The Second
Buddhist Council was held in Vaishala about 110 years later.
About 70 km from Bodhgaya, Rajgir was Buddha’s
monsoon retreat for 12 years whilst he spread his doctrine. It was at
the holy Griddhikuta Hill that he expounded the precepts of his Lotus
Sutra and the Perfection of Wisdom Sutra. The Saptaparni Caves set on
Vaibhar Hill were the venue of the First Buddhist Council, held to
compile the teachings of the Buddha in its authentic form, after his
death. The world-renowned university of Nalanda is another important
landmark site.
About 150 km from the city of Lucknow in Uttar
Pradesh, Shravasti was Buddha’s favourite rainy season retreat where he
Buddha performed his first miracle.
The Ties That Bind
Around Lumbini in Nepal are seven other pilgrimage
sites. The first thirty years of Buddha’s life were spent at Tilaurakot
in Kapilavastu in his father’s home, 27 km west of Lumbini in Nepal. The
well-preserved city foundations are evocative of former times, and the
casket recovered from the original stupa is preserved in the nearby
museum. About 34 km northeast of Lumbini is Devdaha whose Koliya people
are considered to be the maternal tribesmen of the Buddha. The forest of
Sagarhawa lies northwest of Niglihawa. Another important site is the
stupa at Kudan, 5 km from Tilaurakot, where Buddha’s father King
Suddhodhana met him after his enlightenment.
LIVING BUDDHISM
The trans-Himalayan regions of Bhutan, India, and
Nepal are strongly rooted in the Buddhist faith. In Dharamsala, in the
Kangra Valley, lives his Holiness the 14th Dalai Lama, spiritual leader
of all Tibetan Buddhists. Visitors can enjoy Living Buddhism experiences
throughout the region, whether as a student of Buddhism, meditation and
yoga, or as a layperson attracted by the vibrant culture, people and
festivals.
Eastern Himalayas-The Lotus Blooms Still
Kathmandu Valley is an important Buddhist pilgrimage
circuit with 15 major sites. It is a living center of Buddhist learning
with many new monasteries and schools that attract funding and visitors
from all over the world. The most important Living Buddhism sites are
Swayambhunath and Bodhnath stupas, both with strong links to Tibet.
Protected as World Heritage Sites, they are the most revered spiritual
sites in the country, attracting thousands of pilgrims. Many of the
indigenous Newar people of Kathmandu practice a unique form of Buddhism,
unrelated to Tibet.
In the northern regions of Nepal, Tibetan Mahayana
Buddhism continues to flourish and there are many monasteries and sacred
sites. Many of these are in Mustang and Dolpa districts. The important
monasteries Thyangboche, Thame, Chiwong and Thupten Choeling are in the
Everest region of Solu Khumbu.
In the Buddhist kingdom of Bhutan, HM the King is
considered equal in status to the religious leader, the Jekhenpo. The
depth and vibrancy of the Buddhist faith is reflected in everyday life.
Devotees revere Guru Padmasambhava as the second Buddha. Bhutan’s
monastery fortresses (dzongs) are an integral feature of governance, and
the repository of precious treasures of ancient literature, scriptures
and art. The great dzongs of Thimphu, Paro, Punakha and Wangdi Phodrang,
amongst many others, offer a fabulous journey for both pilgrim and
tourist to explore Bhutan’s colourful history and spiritual splendour.
An added temptation for the visitor is the fabulous repertoire of
cultural activities associated with the Kingdom’s renowned festivals
(tsechus).
A short distance from Paro is the renovated Taktsang
monastery, the venerated location of Guru Rimpoche’s (Padmasambhava)
deep meditation before subduing evil demons. Kyichu Lakhang in Paro and
Jambay Lakhang in Bhumtang are amongst Bhutan’s most important and
oldest Buddhist sites. The famous tsechu festivities are marked by
prayers and religious dances, colourful costumes, morality tales, and
invocations of protection against evil forces. Dungtse Lakhang is
reputed for its fabulous collection of religious paintings .The
spectacular Punakha dzong is the winter seat of the monkhood, and houses
numerous sacred artifacts and important temples.
Living Buddhism flourishes in northern India, home
of the Dalai Lama. Set amongst the splendid heights of the Eastern
Himalayas in Arunachal Pradesh is the remote Tawang Monastery. Amongst
the native inhabitants, the Monpas and the Sherdupkens people keep alive
the Buddhist faith from ancient times. This 17th century monastery is
the largest of its kind in India and the second largest in Asia. The
hill town of Bomdila offers local handicrafts and religious artifacts,
and ancient monasteries
Other North East states also have Buddhist
attractions. In the shadow of Mt Khangchendzonga, Buddhism flourishes in
the sacred landscape of Sikkim which is dotted with 107 monasteries and
many sacred stupas. Amongst the most important are Rumtek, the home of
the Kagyupa sect, Pemayangtse, Tashding and Enchey. The monastery at
Chungtang marks the footprint of Guru Padamasambhava when he rested en
route to Tibet. Recently, the world’s tallest statue of Guru Rinpoche
has been erected at Namchi. The people celebrate their faith during the
chaam (masked) dances at the great festivals.
Surviving Buddhist Enclaves
Bangladesh is now largely Muslim, but the country
has important pockets of Buddhist communities that date back to the 7th
century, especially in the region of Chittagong, the Chittagong Hill
Tracts, Cox’s Bazaar, Noakhali and Barisal. There are at least 50
Buddhist settlements surviving from the 8-12th century in the
Mainamati-Lalmai range at Tipera, Laksham and Comilla
ART AND ARCHAEOLOGY
The great journey of Buddhism throughout its
2,500-year history has manifested itself in a profusion of creative
energy in its art, archaeology and architecture. These include
beautifully painted holy caves, statues and sculpted heads, bas reliefs,
mandalas, thangkas (religious paintings) and frescos, stupas and
chortens, fine chaityas, viharas, mahaviharas and temples that offer the
traveller cross-border cultural pickings that are as enriching as they
are moving.
The earliest form of Buddhism had no iconoclastic
roots. Buddha himself was regarded as a teacher not a God. When Buddha
attained nirvana he was represented only in the form of symbols such as
the lotus, the bo (peepul) tree, and the wheel.
Buddha as an icon emerged through the influence of
the Mahayana School of Buddhism, and the mystical and highly symbolic
Tantric form of the Vajrayana School. Vajrayana culture flourished at
Bodhgaya, Nalanda and Vikramshila around the 8-9 BC. Buddhist Nalanda
enjoyed the patronage of several dynasties of kings but was annihilated
by the Turks in the 12th century. Tantric ritual and mysticism relied
heavily on sutras and tantras - secret practices linked with the mandala
(magical diagram). It saw the inclusion of occult concepts woven
intricately into the rapidly expanding pantheon of Buddha images of gods
and goddesses.
The Dhamma and the Kings of old Bengal
Bangladesh enjoyed the fruits of early Buddhist
thought and art. Buddhism received enormous support during the Pala,
Chandra and Deva rulers, devout Buddhists, who were responsible for
erecting a cavalcade of commemorative monuments. Amongst them was the
important university of Paharpur, now archaeological remains about 300
km from Dhaka. Along with Nalanda University in Bihar, India it was an
important centre of Buddhist teaching. Other important archeological
sites in Bangladesh are at Mahastangar, Comila, Mainamati, and Ramu.
Pillars, Sculpted Caves and the Pledge of a King
The earliest form of Buddhist architecture is
visible in the sculpted caves, monastic retreats that were in effect
temples of great spirituality. The caves at Udaygiri, Ratnagiri and
Lalitagiri in Orissa and the Barabar caves in Bihar are an excellent
example of how the art form developed. At Dhauli, the site of the great
battle of Kalinga fought by King Ashoka, 8 km from Bhubaneswar, stands
Ashoka’s rock edict revealing his pledge to become a Buddhist.
Stupas, Chortens, Chaityas, Viharas and Dzongs
The splendour of the stupas at Sarnath, Bodhgaya,
Bodhnath, Nalanda and other important Buddhist sites are an evocative
message of Buddha’s teachings. The Dhamekha stupa at Sarnath is a
cylindrical structure dating to the golden age of the Guptas (320 AD).
It features the typical floral design on stone of Gupta workmanship.
Nepal’s Swayambhunath features traditional Nepalese architectural design
with its tall steeple mounting the dome, representing the 13 Buddhist
heavens.
Chortens and viharas, stupas in miniature, were
originally meant to preserve the relics of the Buddha or great Buddhist
teachers. Excellent examples of the early viharas were those at
Vaishali, Rajgir and Shravasti. Some of the most powerful mahaviharas
were Nalanda and Vikramshila in Bihar, India and Paharpur in Bangladesh.
In Bhutan the great dzongs were ideal for keeping
precious Buddhist treasures and also as monastic retreats thanks to
their isolation and invincibility. These imposing structures with their
tapering walls, courtyards and galleries have been created with
traditional designs handed down verbally from generation to generation,
No nails mar their creation.
Buddhist Centres of Learning
With the advent of the Mahayana school, the
world-renowned university of Nalanda became an important centre for
Buddhist learning, along with Pahapur, attracting scholars from around
the known world. Nalanda enjoyed the patronage of several dynasties of
kings but was annihilated by the Turks in the 12th century. It’s an
amazing experience walking across the vast grounds of the ruins with its
great stupa and other monastic structures.
Sculptures & Paintings - Messengers of the Buddha
The first images of Buddha were formed at Gandhara
and show decidedly Hellinistic features (defined by drapery and
hairstyle) due to the trade and cultural links with Mediterranean Europe
at the time. With the emergence of the Mathura school, close to Agra,
the features of the
Awakened One with Awareness became more indigenous, inspired by the
traditional yakshis and yakshas sculptural forms. In Bhutan, and Nepal
the elements of the highly symbolic Vajrayana Buddhist style of
iconography, so popular in the 10th-11th century, were however
discontinued around the 14th century in exchange for a less complex
range of artistic vision but which still retained its vibrancy and
colourful splendour.
The massive Mahasthangarh archeological remains (240
km from Dhaka) throw light on the development of Buddhist art and
architectural leanings in Bangladesh. This fortified city of the 3rd
century BC, extending over an 8 km radius, is the earliest documented
urban civilization of Bangladesh. Within easy reach are the Buddhist
ruins of Govind Bhita, Gokul Medh Stupa and the Vasu Vihara monastery.
The greatest collection of early Pala sculptures have been found in the
Paharpur monastic complex at the central temple of the renowned Somapura
Mahavihara.
At the tomb of Saint Shah Sultan Mahi Swar Balkhi,
were discovered 40 bronze statues representing Buddhist deities, and
terracotta plaques with scenes from the Ramayana. The Mainamati Museum
houses an extensive range of finds from these Buddhist sites. The Salban
Vihara in the Mainamati-Lalmai hills has a complex of 115 cells around a
central courtyard with its cruciform temple facing the gateway complex,
resembles the Paharpur monastery. Kotila Mura houses three stupas
representing the holy Trinity of Buddhism - the Buddha, Dharma and
Sangha. From Rupban Mura was recovered an early standing Buddha in
abhaya mudra.
The yellow-bronze statuary of Bhutan reflects
influences in bronze-casting from the craftsman who settled here from
the eastern Tibetan province of Kham, in the 16th century. Bhutanese
painters are still sought after to decorate religious buildings all over
the region.
The splendid innovation in the use of colour and
expressive elements of Buddhist art down the ages is amply recorded in
the fabulous thangkas or religious paintings of Bhutan, Nepal, Tibet and
the trans-Himalayan regions of India. Objects of veneration and an aid
to meditation, thangkas are traditional scroll paintings on cotton cloth
with vegetable and precious mineral dyes. Buddhas, Boddhisatvas, Taras
and numerous estoteric subjects reflect the artist’s vision of his
Buddhist world. Embellishments with the lotus motif and themes from the
Jataka Tales (lives of the Buddha) are a recurring form of imagery and
inspiration for paintings.
The fantastic range of Buddhist art and archaeology
in Bangladesh, Bhutan, India and Nepal, carries the visitor on a
splendid journey that marks some of the most evocative and dynamic
aspects of the Buddhist faith. Time and tide have worked upon the
measures of the emerging artistic trends, but at the core of it remain
the Buddha’s basic tenets - of self-discipline and balance as a means to
the ultimate goal of the human being - the release from the endless
cycle of rebirth-pain and suffering and finding the great peace.
Giant Face-lift of World’s Tallest Buddha Statue
2001.04.18 16:25:03
CHENGDU, April 17 (Xinhuanet) – Looking through the cobweb-shaped
platforms wrapped around the head and chest of a 71 meter-tall
seated Buddha statue, the backs of repair experts’ are seen while
they are busy painting dark-red clay, which will be the new
lipstick on the Buddha’s huge mouth. Like a slow motion, another expert with a safety rope is sent
down in mid-air from the base of the 8 meter-long middle finger of
the statue’s left hand to the statue’s 8.5 meter-high flat instep
of the left foot, where 100 people could sit. This is just one scene of an ongoing facelift project on the 1,
280 year-old Buddha statue in Leshan, a city in southwest China’s
Sichuan Province. Carving of the Buddha started in 713 A.D. and was completed in
803 A.D., in the prosperous period of the Tang Dynasty (618-907). The statue was included in the World Cultural Heritage List
under the United Nations Educational, Scientific and Cultural
Organization (UNESCO) in 1996. The Buddha statue, which sits on a cliff overlooking the
merging of the three rivers: Minjiang, Qingyijiang and Daduhe. The
statue is 71 meters from top to bottom and 28 meters from left to
right. It is 18 meters higher than the standing Buddha statue at
Bamian Valley, Afghanistan, once thought to be the highest of its
kind in the world. Over the past 1,000 years, erosion has become a major threat to
the statue. Owning to damage by natural environment changes and
human activities, six major repairs on the giant Buddha statue
have been carried out since ancient times. Before the largest repair project, which was initiated early
this month, Xinhua reporters visited the famous sitting Maitreya,
which looked in need of immediate repair and attention. ”Some coiled bobs on the head of the statue fell down, weed
coated on its surface rocks, and the face was darkened,” the
reporters recalled. But the reporters visited it again this week and it looks very shiny and new after two weeks of repair. The 1,000 color-faded bobs on the Buddha’s head have been
painted black, the drainage system has been dredged and the big
crack going from the right eye to the back of its head has been
fixed. ”The crack use to cause the Buddha to burst into tears on rainy
days,” said Zeng Zhiliang, an engineer of ancient architecture,
who climbed up onto the 10-story-high statue everyday to conduct
repair work. When the reporters followed Zeng to have a closer look and
touch the Buddha’s cheek, they could feel the smoothness and
brightness of the repaired surface of its’ face. The black spots on the face of the Buddha, caused by erosion have disappeared after a thorough cleaning,” Zeng said. At the Buddha’s neck, which 60 meters high from the base of the
statue, an expert is using a small hammer to carefully knock
mantlerocks, rocks which have become loose on the statue due to
erosion, away from the statue surface. With a safety rope, the
expert is crouching in the narrow space of the platform
constructed around the statue. After knocking it free, he has to use a brush and water to wash
the spot and piece it up with repair material. To achieve the
perfect result, this procedure has to be repeated three or four times. According to Zeng, the experts also take photos on the
mantlerocks in order to set up archives on the statue’s original
form and the repair work done. The most difficult parts in the face-lift are the giant facial
features, Zeng said, for example, the Buddha’s nose is the
combined size of several persons. ”If there is no accurate technique and skills, harmonious proportionment can be hardly realized,” he told the reporters. Tourists to the statue are also interested in asking questions about the repair work. ”How do you mix the face color of the Buddha,” asked Ney Johnn, a German tourist. Zeng’s answer is that the statue was carved out of red gritstone and covered by skin-color clay. ”Why don’t you use chemical paint as my country did on some historical relics?” Johnn said. Natural repair material, in the same color of the statue, is
being used, Zeng said, adding that it is a mixture of rocks,
charcoal, hemp and lime. This is in accordance with China’s law on cultural relics that chemical materials or cement are banned for repairing relics. Chinese leaders have paid close attention to the repair work.
The repair plan was made by the State Administration of Cultural
Heritage and seven universities and related cultural relics
protection research institutes across China. The face-lift project has aroused great attention at home and
overseas. The UNESCO has sent experts to the repair site, the
World Bank has provided considerable loans and foreign media
coverage with Time magazine and New York Times being contacted to
cover the event. A massive petition signing has been staged here to call for
efforts to be made to protect the statue. So far, more than 10,000
tourists signed their names on a scroll of silk 71 meters long. The Buddha statue management center said the drive has received
a donation of over 300,000 yuan (about 36,000 US dollars) from
people from all walks of life. The first phase of the repair work will be completed by the end
of April. An additional investment of 250 million yuan (about 30
million US dollars) will be used for the further repair on the
statue as well as a number of projects to build roads and highways
and control pollution in the area. Experts suggested that the statue should be inspected and
repaired every five years after this project is completed. Enditem
History, harmony, and the only Muslim island in Australia
There
is something positive about the isolated existence of the Cocos
(Keeling) Islands, 2,000km from the West Australian coast and shielded
from anti-Islam rhetoric
Harmony in paradise: Direction Island next to Home Island on the Cocos Islands.
Photograph: Ben Stubbs/The Guardian
We
pull up to the front of the mosque in Nek Su’s golf cart. Through the
open window I see him join thirty men in bright robes and embroidered
Taqiyah head coverings as they kneel to face the Kaaba cube in Mecca.
The soft call to prayer fills the street. Everything else is silent. Two
girls in hijabs walk past as a young, robed man pulls up to the mosque
and shuffles inside, late.
The call to prayer is normally something Australians associate with
travelling and the exotic: being in a rooftop cafe in Marrakesh sipping
mint tea, in a hotel in Agra looking at the Taj Mahal before sunrise, or
walking the shores of the Bosphorus during an Istanbul winter. It is
always something I have experienced as an outsider.
I look across the lagoon, past the school and the jetty to the
twinkling lights on the water and I’m reminded that I haven’t travelled
far at all. This is still Australia; it’s just a part that many people
don’t get to see. I am a guest of Nek Su, the builder, fisherman,
grandfather, imam and elder of Home Island, the only Muslim island in
Australia.
The Cocos (Keeling) Islands are an iridescent tropical atoll 2,000km
from the West Australian coast, yet they are still part of Australia as
one of the Indian Ocean Territories (along with Christmas Island).
Interestingly the Muslim population here outnumbers the other
inhabitants four to one.
The islands have a strange relationship with Islam. They were
discovered by Captain William Keeling of the East India Company in 1609
and weren’t properly settled until Scottish trader John Clunies-Ross and
merchant Alexander Hare both arrived in the early 19th century.
Clunies-Ross was an empire builder and brought in Malay, Chinese, Papuan
and Indian workers to harvest copra – they were the first Muslims on
the islands. Hare wasn’t quite as pragmatic. He was accompanied by
slaves and a harem of 23 women from the East Indies, New Guinea and
Mozambique to populate his desert island fantasy.
Nek Su on Turtle Beach. The island’s imam grew up
collecting coconuts for fo husking for the Clunies-Ross family.
Photograph: Ben Stubbs/The Guardian
Hare’s
harem didn’t work out, so he left and Clunies-Ross assumed control as
the self-appointed “king” of the islands. The islands operated as the
family’s fiefdom until they were passed over to Australian control in
1955 and the people voted for proper integration in 1984. As the
colonialist leanings of the Clunies-Ross clan loosened, the former
indentured population, who were nearly exclusively Sunni Muslims,
settled on Home Island and the predominantly expat population set up on
West Island across the water.
I take the ferry across the aqua lagoon to Home Island. Waiting for
me on the jetty is a tall man wearing a brown fedora. He has an open and
friendly face; he looks fit and slim for a 73-year-old man. “Call me
Nek Su,” he smiles in reply. It means grandpa, and it is what all the
Home Islanders know him as.
We drive from the jetty towards his house. The paved lanes
are populated by bikes and golf carts sitting under coconut palms. There
is an identical layout to the houses, with big breezy rooms and outdoor
kitchens. They are all connected by narrow laneways that wouldn’t look
out of place in Kuala Lumpur or Java. The afternoon air smells of spices
and samosas.
Nek Su points to the elevated cyclone shelter as we drive: “I built that.”
We continue along the narrow lanes and he points to the luminescent yellow school: “That too.”
Nek Su isn’t much of a conversationalist, at least not in English.
His first language, like most of the Home Islanders, is Malay. Their
language is unique and has evolved since it came across the water with
the first indentured workers.
Nek Su on Home Island. ‘I met Queen Elizabeth; I didn’t
say anything though. I was too shy,’ he says. Photograph: Ben Stubbs/The
Guardian
We pull in at the enormous mosque. Its dome is silver and its
floorboards are still unpainted. It will house the entire Home Island
population of 400 eventually, a step up from the modest fibro buildings
used previously. “Everyone who lives on the island is Muslim,” Nek Su
tells me.
He also tells me that many of the young children are actively part of
Islam here on the island – something he never saw on the mainland. Nek
Su lived in Western Australia in the 1970s and he regularly goes back to
Perth, Port Hedland and Jurien Bay. The link with their faith is a
central part of life on Home Island, for young and old. On Wednesday
afternoons Nek Su and other elder statesmen teach the boys on the island
the ways of their Cocos Malay culture, sailing, dancing and building
Jukong traditional boats to maintain a link with their past. Nek Su also
tells me that 85% of Home Islanders have been to Mecca.
We
continue driving around the go-kart like tracks of the island. At the
edge of the lapping water Nek Su greets a group of young men with their
children playing in the shallows. Later we pull in at one of the houses
to meet Nek Su’s family. Nek Su’s brother Omar and his wife, who wears a
bright orange hijab, are sitting out the back as she fries some
afternoon snacks in the wok. “Salam” is offered as a greeting when we
enter the outdoor kitchen. When Omar sees that I’m an outsider, he
smiles and says, “How ya going mate? Take a seat.” The clove smell of
kretek cigarettes wafts through the air, mixing with the frying spices
spitting from the wok, highlighting the mash of cultures here.
Our path home takes us along the edges of Oceania House, the former
colonial mansion of the Clunies-Ross family. It is a big, white
two-storey place overlooking the water. Vines push through the crumbled
windows; salt has blown a film of rust across it all, yet it remains as a
decaying reminder of Home Island’s past.
Later that evening Nek Su and I eat dinner together in his modest
kitchen – a meal of sweet lip fish, samosas and vegetables. Looking at
the snow peas and carrots on my plate I mention that I didn’t see much
planted on Home Island. “It’s difficult to grow anything because of the
soil – mostly it’s just sand,” says Nek Su. There isn’t much here other
than bananas, sugar cane and tubers. They all rely on the six-weekly
shipments from the mainland to supplement what they can grow and catch.
While we eat, Nek Su tells me stories of meeting the Queen in 1955 when
she visited the islands, “I met Queen Elizabeth; I didn’t say anything
though. I was too shy,” he says with a smile.
Nek Su is the image of a self-sufficient man. He can’t read or write
but he can build a house, a boat, weld, fish and his faith is at the
centre of it all. As we pack up the meal he hurries us along as the
nighttime prayer is coming, just one of the five prayer times all
recognise on the island.
We head out in Nek Su’s boat early the next morning with his nephew
Ossie to experience something of this self-sufficiency. Fishing, quite
understandably, is an activity that binds the two communities on the
Cocos Islands and helps them all survive. Within minutes I notice black
floating shapes the size of dinner tables below us.
“Turtles!” exclaims Ossie. There are hundreds of sea turtles in the
lagoon, along with an abundance of fish, sharks, rays and dugongs.
There are hundreds of sea turtles in the lagoon, along
with an abundance of fish, sharks, rays and dugongs. Photograph: Norbert
Probst/Alamy Stock Photo
Nek
Su stretches his stiff knees ever so slightly as we ride the swells in
the deeper water. When he was growing up he would work, along with the
other Malay speakers, on South Island collecting coconuts for the
Clunies-Ross family to be husked and sold to the mainland.
“I’d collect 100 in a bag. We’d carry 5,000 coconuts on our shoulders every week.”
The sun is directly above us and our Esky is full of fish to be
shared between the families on Home Island, so Ossie and Nek Su cross
the lagoon to drop me at West Island to meet the rest of the locals.
Many Home Islanders work on West Island, in the visitors’ centre, the
school, medical centre and the cafes. There are also West Islanders on
the ferry every morning going to work for the day at Home Island.
Afternoons are for golf across the international runway, evenings are
for tennis or a quiet drink at the pub, and there seems to be a
community event every second day. To me, it seems religion is at the
centre of things on Home Island and on West Island the community is the
driving force. It doesn’t seem to matter if it is organising a new
mosque or a raffle for the golf club, these places exist together
because of their sense of community.
Home Island school. Photograph: Ben Stubbs/The Guardian
At the visitors’ centre, Jules, the marketing manager, tells me that
the interaction on the islands is something they embrace, “Our girls all
look forward to Hari Raya when we all go to Home Island to celebrate
together.”
Hari Raya is the celebration and reflection at the end of Ramadan.
The two communities get together to enjoy the breaking of the fast and
the associated rituals as they anticipate the new year. Homes are strung
with fairy lights, people eat together in open houses and those who
have passed away are remembered. Even if the two communities aren’t as
close as they were twenty years ago, as long time resident Terry Washer
suggests, “because of the influence of the mainland,” there is something
hopeful about this place.
Its isolation has shielded the community, somewhat, from the rhetoric
of Ray Hadley and Pauline Hanson and the rest. If more people observed
the history and coexistence of the Home islanders and the West islanders
without the outside noise and media peer pressure, it might give them
hope.
LaTrobe University anthropologist Nicholas Herriman calls the Cocos
Malay, “Australia’s oldest continuously Islamic and South Asian
community” and on the islands this is a position greeted with respect.
The next day I wait at the Cocos Malay cafe at the airport on West
Island as a batch of samosas are fried by the lady in a headscarf for
the electricians who are finishing up a shift on the islands. I reflect
on my initial thought that the isolation here might have bred fear and
mistrust. This “fishbowl” existence has, if anything, allowed them to
preserve a sense of community and coexist in a way that many Australians
don’t experience anymore.
Einzelgänger 464K subscribers An interpretation of a selection of quotes from the Dhammapada about inner peace.
Cuts, voice, footage, script by Einzelgänger. I also used Creative
Commons (links below) licensed material from Storyblocks (links
available upon request).
The
Sangaha-vatthu means qualities that bond people in unity or principles
for helpful integration. The four principles have a great relevance in
being in a Buddhist group.
(1)
Dāna: Generosity or giving; sacrificing, sharing his own things with
others; not being stingy and selfish. This principle helps people to be
free from selfishness. Dana is one of the greatest exercise to eliminate
one’s ego and liberate from attachment of material things. We have to
realize that the wealth that we earn is not permanent. When we pass
away, we cannot take it with us.
(2)
Piyavāca: Amicable and pleasant speech; speaking words that are polite;
sincere, abstaining from harsh speech; speaking the words that are
useful. The Buddha gives much importance to speech because speech is the
first step for producing harmony and friendship. Most of the violence
that takes place is largely because of unkind and harsh words.
(3)
Atthacariya: Helpful action; performing actions that are useful to
other people. We must not simply waste our time and others by doing
unfruitful acts. (4) Samanattata: participation; behaving consistently
and impartially; behaving equitably toward all people. This principle
helps us to have a firm mind, and in addition it produces admirableness
and truthfulness, and stay focused on our goals and objectives.
The
four principles of service (Sanghaha Vathu) can be applied to social
development for instance: the Dāna which is giving; share some food for
earthquake victims; the Piyavācā or kind speech, speak to them nicely,
not rude; Atthacariyā or useful conduct, help them in other ways, doing
well and Samānattatā or even and equal treatment, to the keep visiting
them for sustainable recovery; the four principles of service are
needed and important when applying to social development.
Sangaha-vatthu means qualities that bond people in unity or principles for helpful integration. The four principles are:
1.1 Dana:
giving; sacrificing, sharing his own things with others; not being
stingy and selfish. This principle helps people to be free from
selfishness. We have to realize that the wealth that we earn is not
permanent. When we pass away, we cannot take it with us.
1.2 Piyavaca:
amicable speech; speaking words that are polite; sincere, abstaining
from harsh speech; speaking the words that are useful. The Buddha gives
much importance to speech because speech is the first step for producing
harmony and friendship.
1.3 Atthacariya: helpful action; performing actions that are useful to other people.
1.4 Samanattata:
participation; behaving consistently and impartially; behaving
equitably toward all people. This principle helps us to have a firm
mind, and in addition it produces admirableness and truthfulness.
A beautiful picture books which portrays the events in the live of
the Buddha. This book is produced and printed by the Dhammikarama
Burmese Buddhist Temple in Penang, Malaysia. (www.dhammikarama.org/)
SUMEDHA, the wise man inherited a vast fortune from his parents who
left them upon their deaths. Realizing the unsatisfactoriness he gave
away his fortune and became an ascetic in the forest. He soon gained
mastery in meditation and was well known for his supernormal powers.
When ascetic Sumedha knew of the coming of Dipankara Buddha to the
city of Rammavati, he took part in preparing the road for the Buddha. He
was still repairing it when the Buddha arrived but he was determined to
complete it by prostrating himself into the muddy hollow, in
fulfillment of his vow to become a Buddha. Beside him was a young lady
named Sumitta bearing eight stalks of lotus flowers. She gave the
Ascetic five stalks and kept for herself three stalks for her own
aspiration. When the Buddha Dipankara saw this, He omnisciently
declared the Ascetic Sumedha a future Buddha, while He stated that the
aspiring young lady Sumitta would be his constant companion and
helpmate.
The Devas (Gods) imploring the Bodhisatta Santussita Deva (whose real
name was Setaketu) in Tusita heaven to be reborn on earth to become a
Buddha. He accepted their request after viewing the Five Great
Considerations (Panca Maha Vilokana); which are appropriate time,
Island-continent, country, clan and life-span of mother.
At Lumbini Park in Nepal, on Vesakha Full Moon Day, the newly born
Prince walked seven steps on the lotus flowers and pointing to the North
said, “AGGOHAM ASMI LOKASSA” meaning “Chief Am I in this world”. The
birth of this baby Prince brought great joy to his royal parents, King
Suddhodana and Queen Maha Maya as well as all beings!
The marriage of Prince Siddhattha and Princess Yasodhara (whose real
name was BaddaCancana ) took place at the Golden Palace which was
presented by his father, King Suddhodana. It was a luxurious palace full
of comforts of life . The celebration lasted many days.
During his visit to the Royal park, Prince Siddhattha saw the Four
Great Signs, namely — an old man, a sick man, a corpse and a serene
mendicant. These made the Prince to realize the unsatisfactoriness of
life and urged him to ponder deeply about renunciation.
Mara (the Evil One), with his host tried without success to prevent
Prince Siddhattha from his Great Renunciation at midnight . Prince
Siddhattha was riding on Kanthaka his fovourite stallion and followed by
Channa his loyal charioteer. Mara said that if the prince did not
proceed on his renunciation, he would become a Universal Monarch on the
seventh day.
Prince Siddhattha cut off his hair to renounce the worldly life at
the bank of the Anoma River. Ghatikara Maha Brahma presented the Monk’s
Eight Requisites to Ascetic Siddhattha, who commanded his charioteer
Channa to take his royal chattels back to the palace. His hair was
received by Sakka, King of Gods and enshirned in CULAMANI CETI (pagoda)
in his celestial abode in TAVATIMSA. Similarly, Ghatikara Maha Brahma
bore his princely clothes to his higher celestial abode, Akanittha and
enshrined them in the pagoda known as DUSSA CETI.
The ascetic Bodhisatta spent six years practising austerity and
meditation with steadfastness as well as earnestness, prior to his
attainment. Even though he was reduced to a mere skeleton, he did not
give up practising.
The Bodhisatta was sitting on a Golden Throne under a Bodhi tree and
being challenged by Mara (the Evil One) riding on the ferocious elephant
Girimekhala. Mara with host tried to capture the Golen Throne just
before the Bodhistta’s Enlightenment.
On Vesakha Full Moon day, Bodhisatta Siddhattha seated under a Bodhi
tree at Gaya, attained Supreme Enlightement. On the first watch of the
night he gained knowledge by which He remembered past lives. On the
second watch of the night he was able to see into the future including
the birth and death of other beings. On the third watch of the night, He
destroyed all defilements and became a Fully Enlightened One
(Samma-Sambuddha).
It was in the final week (7th week) after his Enlightenment, when the
two merchant brothers Tapussa and Bhallika from Ukkalapa passed by the
spot and saw the Buddha. They offered the Buddha their own provision;
then the Buddha gave eight strands of hairs from His head for them to
worship as sacred objects of veneration.The hair relics are now
enshrined in the Shwedagon Pagoda in Yangon, Myanmar.
At the Deer Park at Varanasi, the Buddha met the five ascetics,
Kondanna, Vappa, Bhaddiya, Mahanama and Assaji all of whom He had known
before .He delivered His first sermon to them. It is called the
Dhammacakkapavattana Sutta which sets the wheel of the Dhamma in motion.
The ascetic Kondanna who was at His childhood Name-giving Ceremony
became the first to see light in the Dhamma and attained Sotapanna, the
first stage of Sainhood. Later, all attained Arahantship after hearing the Anatalakkhana Sutta (the Discourse which deals with No-Self)
The Buddha exhorted His first sixty Arahant disciples to go forth in
different directions to preach the Doctrine, using these famous words: –
“Go ye, 0 bhikkhus and wander forth for the gain of many, for the
welfare of the many, in compassion for the world, for the good, for the
gain, for the welfare of the Devas (Gods) and men . Proclaim ye, 0
Bhikkhus! The Doctrine that is glorious and preach ye a life of
holiness, perfect and pure!”
When the Bodhisatta visited Rajagaha, the capital of Magadha, King
Bimbisara offered his Kingdom to the Bodhisatta. But He did not accept
it because of the worldly pleasures. After listening to the preaching of
Buddha, the King attained the first stage of Sainthood (Sotapanna). He
then dedicated his Royal park known as Veluvana (Bamboo Grove) to the
Buddha and His disciples.
The Buddha performed the Twin Miracles of emitting fire and water
simultaneously from His body, to subdue the pride of his older relatives
who had erroneously thought that the Buddha being the younger would
have to show respects to them.
On the seventh day after his arrival in Kapilavatthu, Princess
Yasodhara dressed up Prince Rahula and pointing to the Buddha said,
“Behold, son, the great Ascetic of majestic appearance is your father.
Go up to him and ask for your inheritance!” As advised by his mother,
young Rahula came to His presence and asked for his inheritance.
Instead, the Buddha told Venerable Sariputta to ordain Prince Rahula ,
giving him a spiritual inheritance better than the one he asked for.
During a subsequent visit to Rajagaha City, the Buddha went for
alms-round in the company of His Chief Disciples and other monks. Along
the way King Bimbisara and his royal family paid repects to the Buddha
and His disciples.
The Buddha delivering a sermon of peace to two powerful warning
armies of Kapilavatthu and Koliya at the opposite banks of the Rohini
river before the two countries started fighting for the water supply of
the river, for pastoral use.
The Order of Nuns (Bhikkhuni Sasana) was founded in the fifth year of
the Buddha’s Enlightenment. After the death of King Suddhodana, Maha
Pajapati Gotami , who was His former foster mother desirous of joining
the Order ,approached the Buddha who was then, residing at Kapilavathu
and begged permission for women to be admitted into the Order. After
hearing and turning down their pleas, Buddha returned to Vesali for the
Rains Retreat . Undaunted by the rebuff, Maha Pajapati Gotami cut off
her hair and wearing yellow garments went on foot to Vesali, accompanied
by many other Sakyan ladies. They stood outside the porch of the
Pinnacled Great Hall in Mahayana where the Buddha was residing.
Interceded by Venerable Ananda , the Buddha finally consented to
establish the Bhikkhuni Sasana when Maha Pajapati Gotami and other
Sakyan ladies agreed to observe the Eight Disciplinary Rules for nuns.
Henceforth Maha Pajapati Gotami and other Sakyan ladies were admitted
into the Order. Later, the Nuns Khema and Uppalavanna were appointed
the two Chief female Disciples; as were Sariputta and Moggalana the two
Chief Male Disciples.
After losing in lively debate, the haughty hermit Saccaka refused to
answer accordingly when the Buddha asked a question. Only when he was
threatened to be beaten up by a celestial demon for arrogance, only then
did he finally realize his own folly and listened to the Buddha’s
preaching meekly. This wholesome action of his would augur well for his
future.
On the seventh year after His Enlightenment, the Buddha preached the
Abhidhamma (higher Doctrine) in Tavatimsa Heaven. As a fulfillment of
gratitude to his former mother, now a Santussita deva, the Buddha then
delivered a sermon on the Higher Doctrine to thousands of Devas (Gods)
and Brahmas (higher celestial beings) who attained the various stages of
Noble Sainthood.
The non Buddhist sectarians grudgingly wanted to ruin the Buddha’s
reputation. They told Cinca Manvika , a beautiful girl to falsely accuse
the Buddha for her shamed, pregnancy in a big and august assembly. King
of Devas (Gods) dispatched some Deities disguised as mice to gnaw
through the strings holding a block of wood under her garment. Her plot
was exposed when the wood fell on her feet. When the people saw that,
they threw stones and chased her away. As she was walking away, the
earth spilt open and a flame sprang up to envelop and drag her down to
Avici (deepest and worst) Hell.
On the sixteenth year of His Enlightment, the Buddha tamed the
carnivorous Demon King , Alavaka who feasted on human flesh, to give up
his habit on devouring at least one human being everyday. After hearing
the Buddha’s Teaching, he henceforth gave up his habit, thus sparing the
small child offered to him as food on that day.
There was a young harmless student at TAKKASILA University called
Ahimsa. His jealous fellow students poisoned the mind of their teacher
against him. As a result the teacher asked Ahimsa for a garland of one
thousand right index fingers as tuition fee. Eager to discharge his
obligation, he went into the Jalini forest in Kosala and started to
waylay the passing travellers to collect an index finger from the right
hand of each victim. The garland was almost completed except for one
more single finger. Ahimsa decided to kill even his own mother for the
sake of completing the one thousandth finger in the garland. However,
Ahimsa was intercepted by the Compassionate Buddha who came to his aid.
After listening to His preaching and being convinced, Ahimsa now known
as Angulimala (garland of fingers ) joined the Sangha and became a
Bhikkhu (monk) . The Angulimala Sutta, a discourse ascribed to this
Thera (elder/monk) and connected to this event, is well-known in
Buddhist countries and often used by pregnant ladies in travail for easy
and safe delivery.
Once the Buddha and His Disciples went to Lake Anotatta passing by
the mansion of Nandopananda the dragon king who was enjoying himself
with his retinue. Angry at the apparent trespassing, Nandopananda coiled
itself seven times round Mount Meru, covered the summit with its hood
and spewing hot poisonous smoke to prevent the Buddha and his disciples
from reaching lake Anotatta. Thereupon Maha Moggalana, (the second Chief
Disciple) at once transformed himself into a dragon and likewise coiled
round the mountain, crushing Nandopananda. Watched by the Buddha and
His disciples, Maha Moggalana too began spewing hot poisonous smoke
which greatly distressed Nandopananda who soon lost the challenge and
upon realization of his folly, sought refuge in the Triple Gem of
Buddhism.
Baka Brahma, who was bitten by the snake of tenacious heresay (in
believing that the Brahma Loka is the best and everlasting world in
existence) , was duly defeated by the Buddha in a mutual contest to show
power. On hearing the Buddha’s profound expounding of the Dhamma
(Buddhist Doctrine), he became enlightened along with many other Brahmas
(higher celestial beings).
When the Buddha was on his way to the city of Rajagaha, Devadatta
ordered the release of the fierce elephant, Nalagiri, to harm Him. As
the elephant charged towards the Buddha, everyone ran away leaving a
mother and her baby on the ground. The Buddha radiated His infinite
Compassion to calm and subdued the elephant before it could trample the
helpless baby.
The Buddha taking care of a sick monk, named Tissa who had been
neglected by his unthoughtful fellow monks. By so doing, the Buddha
wanted to foster mutual care and welfare amongst the Bhikkhus as well as
others.
1. The Buddha at Kusinara laid himself between two Sal trees with
his head to the North, determined not to rise again. He them delivered
his last admonition, “Behold, 0 Disciples! I exhort you ! Subject to
change are all component things! Strive on with Diligence !” before He
entered Maha parinibbana (attainment of Final Emancipation). 2. Dona
, the Brahman divided the Buddha’s relics into eight equal portions and
distributed each of them to the Rulers of the eight countries. Then
Dona decided that the golden container be kept for himself as an object
of respectful veneration.
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989
Union
ministers T R Baalu and Dayanidhi Maran arrested in a case registered
against them under the Scheduled Caste and Scheduled Tribe (Prevention
of Atrocities Act, 1989, top DMK leaders following the arrest of Rajya
Sabha member and party organisation secretary R S Bharathi.
On
May 13, Maran and Baalu met chief secretary K Shanmugam to submit
representations received from people. They later told the media that the
official had humiliated the delegation and treated them like oppressed
citizens.
Several complaints have been lodged against the former Union ministers at several districts and FIRs too have been registered.
And also ADMK Minister Dindugal Srinivasan who forced a Schedlued Caste Boy to remove his chappals.
Comments
Mohan SR
Why
Maran & Balu should be spared ? Person in/held higher position
should set a good example to society. Not to do dadagiri like this.
Ravi narayanan
Many
Judges in TN are DMK appointees. Further Maran and Balu have tonnes of
money to influence decisions. If Maran is still not caught in illegal
Telephone Exchange, these are joojoobis for him. The entire family
starting from MK is a parasite on TN. Regional casteist parties all over
the country have their political parties only to serve their own family
members. They are least bothered even about their own caste ordinary
members.
Shyam S
But why? Dhirudargal munnetra kalagam is controlling judiciary..
“We
alone can challenge and defeat the casteist, communal and
pro-capitalist BJP Headed by Murderer of democratic institutions (Modi)
after gobbling the Master Key by tampering the fraud EVMs/VVPATs and won
elections on behalf of Rowdy Rakshasa Swayam Sevaks (RSS) foreigners
from Bene Israel who must be forced to quit Prabuddha Bharat along with
their own mother’s flesh eaters, stooges, slaves and boot lickers,
Chamchas, Chelas as they are remotely controlled !
Get ready to liberate the country from the clutches of fascist rule.
The
Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.
Non-political
Routes: When Manyawar Kanshi Ram Saheb decided to revive the
Ambedkarite movement, the movement was almost extinct. People had almost
forgotten about the movement. Kanshi Ram Saheb made a deep study as to
the conditions which caused the failure of Ambedkarite movement. He saw
that most of the followers of Babasaheb were out of the movement. He
started probing the reasons which led to the discontinuation of the
movement followed by the death of Babasaheb Ambedkar. He, after a
thorough study, understood that the failure of Ambedkarite movement was
caused due to the lack of ‘non-political routes’ among the Bahujan Samaj
and hence, he decided to strengthen the non-political routes to create
the ‘non-purchasable leadership’. He realized that only that society
with strong non-political routes would produce the ‘non-purchasable’
missionary leaders. Thus he decided to prepare the non-political routes
of the society by preparing the educated employees and youths. Before
launching the Bahujan Samaj Party, he started the BAMCEF and DS-4 to
prepare the educated employees and youth from among the SC/ST/OBCs and
Religious Minorities. He devoted the best part of his life to strengthen
the non-political routes of Bahujan Samaj.
As dreamt by
Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched the political
party, namely, Bahujan Samaj Party on April 14, 1984. We, by following
the footsteps of our ancestors and guidance of Manyawar Kanshi Ram
Saheb, are able to form our own government for four times in Uttar
Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.
Tampering
of EVMs by BJP : They had to resort to fraudulent way of tampering the
electronic voting machines (EVMs) to defeat BSP. BJP and company had
used the EVMs in 2014 itself to win the General Election. BSP thought
that it was the mandate against the scams-ridden and scandals-tainted
rule of Congress. But the election results of the five states
held in March 2017 have exposed the EVM scandal of BJP. They could not
win in Punjab, Uttarkhand, Goa and Manipur. In Goa and Manipur, Congress
party got lead over the BJP. But BJP leaders have managed the other
MLAs form their governments. In Uttarkhand, it was the internal quarrel
of the Congress that gave a lead to the BJP. In Punjab, the
anti-incumbency factor of Akali Dal gave the victory to Congress. BJP,
being the partner of Akali Dal, lost the election. In all the above four
states, they did not tamper with the EVMs and the results were on the
expected lines. But in Uttar Pradesh, nobody expected that BJP would get
such a huge margin of victory. The senior bureaucrats of UP, who are
usually the first to know the results in advance, were making
preparations to welcome the BSP Government. They were utterly surprised
when the results were announced. I, seeing the trend of results late in
the morning, went to the press and exposed the EVM fraud. Later on, we
also launched nation-wide struggle against the fraud of EVMs and legal
battle to get the VVPAT incorporated with EVMs. Thus, we are confronting
the BJP at every step.
BJP Mischief in Saharanpur: It is to be
understood that BSP are the only one who are challenging the RSS agenda
of BJP rulers . Be it the death of Rohit Vemula in Hyderabad University,
attack against SC/STs in Una of Gujarat, Vyapam scandal of Madya
Pradesh or lynching of Muslims in Dadri, BSP vehemently opposed and
exposed them in the Rajya Sabha. Hence, the BJP leaders had been
hatching plans to choke BSP’s voice. They are planning to isolate BSP
from other communities and limit BSP only to SC/STs. That is why they
managed to create clashes between SC/STs and the Jat community in
Saharanpur. They are also able to use a SC/ST organization in their
conspiracy. BSP have clearly understood the game-plan of BJP behind the
Saharanpur clashes. BSP decided to expose them in the Parliament. When
Ms Mayawati gave the notice to speak on the Saharanpur issue in the
Rajya Sabha on July 18, 2017, they were afraid that their mischief would
get exposed and hence they did not allow me to speak. Even the
ministers also joined the chorus to prevent her speech. She went to the
Parliament to give voice to the aspirations of people and find redresses
to their woes. The issue of Sabbirpur in Saharanpur is a very serious
one in which a Scheduled Caste was killed, several others were injured
and their houses were burnt. If she was not allowed to do justice to her
aggrieved people and not able to protect them, why should she remain in
the Parliament? BJP people may try to silence her. But she, being
Babasaheb’s daughter and Kanshi Ram Saheb’s disciple, cannot be silenced
by anyone. She decided to resign my Rajya Sabha membership as Babasaheb
Ambedkar did in 1951. She, after quitting the Rajya Sabha seat, have
also decided to tour the whole country to prepare her people and
strengthen our movement in every state to put an end to all kinds of
exploitations by forming our government.
Have Faith in the Success of the Movement:
BSP
will achieve the success on their own strength without depending on
any other party. In fact, only BSP can challenge and defeat the
casteist, communal and pro-capitalist BJP. Other than BSP, no other
party has got the determination and morality to challenge BJP. They have
faith in the success of our movement.
BSP’s ancestors had faced
much more tough situations, but they did not lose heart. Babasaheb
Ambedkar and Manyawar Kanshi Ramji were neither disappointed nor did
they get discouraged when they faced severe challenges and setbacks.
Look at Behenji Ms Mayawati . Have you ever seen me disheartened, sad
and disappointed? Every tough situation has made her tougher and made
her to move ahead with greater determination. She carried ahead the
movement all alone. She always enjoyed her work. Everyone must work with
great joy. Do not think that success brings joy. On the other hand it
is the joy that brings us success. Everyone must carry our struggles
with great celebration and bliss. The present situation may look very
critical and depressing. But could convert this situation to the
advantage by our determination and hard work.
Through
NRI, CAA, NPR the chitpavan wanted to isolate the aboriginal Muslims of
Prabuddha Bharat. But it was only to isolate the SC/STs. Now COVID-19
has become handy for them to isolate, Religious Minorities, SC/STs/ OBCs
from the Main Stream by drawing lakshman rekha in all states, districts
and even homes.But the foreigners from Bene Israel chitpavan brahmins
of Rowdy/Rakshasa Swayam are isolated.
மத்திய
அமைச்சர்கள் டி ஆர் பாலு மற்றும் தயானிதி மாரன் ஆகியோர் தங்களுக்கு எதிராக
பட்டியலிடப்பட்ட சாதி மற்றும் பட்டியல் பழங்குடியினர் (அட்டூழியத்
தடுப்புச் சட்டம், 1989, மாநில மத்திய சபை உறுப்பினரும் கட்சி அமைப்பு
செயலாளருமான ஆர் எஸ் பாரதி கைது செய்யப்பட்டதைத் தொடர்ந்து கைது
செய்யப்பட்டனர்.
மக்களிடமிருந்து பெறப்பட்ட பிரதிநிதித்துவங்களை
சமர்ப்பிக்க மே 13 அன்று மரனும் பாலுவும் தலைமைச் செயலாளர் கே சண்முகத்தை
சந்தித்தனர். பின்னர் அவர்கள் ஊடகங்களுக்கு அந்த அதிகாரி தூதுக்குழுவை
அவமானப்படுத்தியதாகவும், ஒடுக்கப்பட்ட குடிமக்களைப் போலவே நடந்து
கொண்டதாகவும் கூறினார்.
முன்னாள் மாவட்ட அமைச்சர்கள் மீது பல
மாவட்டங்களில் பல புகார்கள் பதிவு செய்யப்பட்டுள்ளன, மேலும்
எஃப்.ஐ.ஆர்களும் பதிவு செய்யப்பட்டுள்ளன.
மேலும் ஏ.டி.எம்.கே மந்திரி திண்டுக்கல் சீனிவாசன் ஒரு திட்டமிடப்பட்ட சாதி சிறுவனை தனது சப்பல்களை அகற்றும்படி கட்டாயப்படுத்தினார்.
கருத்துரைகள்
மோகன் எஸ்.ஆர்
மாறன்
& பாலுவை ஏன் காப்பாற்ற வேண்டும்? உயர் பதவியில் இருப்பவர் /
உயர்ந்தவர் சமூகத்திற்கு ஒரு நல்ல முன்மாதிரி வைக்க வேண்டும். தாதகிரி
இப்படி செய்யக்கூடாது.
ரவி நாராயணன்
டி.என் இல் உள்ள பல
நீதிபதிகள் திமுக நியமனங்கள். மேலும் மாறன் மற்றும் பாலு முடிவுகளை பாதிக்க
டன் பணம் உள்ளது. மரான் இன்னும் சட்டவிரோத தொலைபேசி பரிமாற்றத்தில்
சிக்கவில்லை என்றால், இவை அவருக்கு ஜூஜூபிஸ். எம்.கே.யில் தொடங்கி முழு
குடும்பமும் டி.என் இல் ஒரு ஒட்டுண்ணி. நாடெங்கிலும் உள்ள பிராந்திய சாதி
கட்சிகள் தங்கள் அரசியல் கட்சிகளைக் கொண்டுள்ளன, அவற்றின் சொந்த குடும்ப
உறுப்பினர்களுக்கு சேவை செய்ய மட்டுமே. அவர்கள் தங்கள் சொந்த சாதி சாதாரண
உறுப்பினர்களைப் பற்றி கூட கவலைப்படுவதில்லை.
ஷியாம் எஸ்
ஆனால் ஏன்? திருடர்கல் முன்னேதா கலகம் நீதித்துறையை கட்டுப்படுத்துகிறது ..
மோசடி
ஈ.வி.எம். பெனே இஸ்ரேலில் இருந்து வெளிநாட்டவர்கள் தங்கள் சொந்த தாயின்
மாமிசம் சாப்பிடுபவர்கள், கைக்கூலிகள், அடிமைகள் மற்றும் பூட் லிக்கர்கள்,
சாம்சாஸ், சேலாஸ் ஆகியோருடன் தொலைதூர கட்டுப்பாட்டில் இருப்பதால் பிரபுத்த
பாரத்தை விட்டு வெளியேற வேண்டிய கட்டாயத்தில் இருக்க வேண்டும்!
பாசிச ஆட்சியின் பிடியிலிருந்து நாட்டை விடுவிக்க தயாராகுங்கள்.
பாபாசாகேப்
டாக்டர் பீம்ராவ் அம்பேத்கரின் இடைவிடாத போராட்டம் மற்றும் பொருத்தமற்ற
தியாகத்தின் காரணமாக, இந்திய அரசியலமைப்பின் கீழ் உத்தரவாதம் அளிக்கப்பட்ட
நமது உரிமைகளை, பட்டியல் சாதியினர், பட்டியல் பழங்குடியினர், பிற
பிற்படுத்தப்பட்டோர் மற்றும் மத சிறுபான்மையினரால் பெற முடிகிறது. ஆனால்
சாதி-பாரபட்சமற்ற அரசாங்கங்கள் இந்த உரிமைகளை நம் மக்களின் நலனுக்காக
செயல்படுத்தவில்லை. இதன் விளைவாக, அரசியலமைப்பின் விதிகள் இருந்தபோதிலும்,
எங்கள் சமூக-பொருளாதார நிலை முன்பு போலவே மோசமாக இருந்தது. எனவே, ஒரு
அரசியல் தளம் மற்றும் ஒரு தலைமையின் கீழ் ஒன்றுபடுவதன் மூலம் சொந்தமாக
அரசாங்கத்தை அமைக்க பாபாசாகேப் எங்களுக்கு வாதிட்டார். இந்த திசையில், அவர்
தனது வாழ்நாளில் இந்திய குடியரசுக் கட்சியைத் தொடங்க சிந்தித்தார். ஆனால்,
அவர் தனது திட்டங்களை செயல்படுத்துவதற்கு முன்பே அவர் இவ்வளவு சீக்கிரம்
இறந்துவிடுவார் என்று அவருக்குத் தெரியாது. மன்யவர் கான்ஷி ராம் சாஹேப்பால்
பின்னர் முடிக்கப்பட்ட பணியை அவரால் முடிக்க முடியவில்லை.
அரசியல்
சாராத வழிகள்: மன்யவர் கான்ஷி ராம் சாஹேப் அம்பேத்கரைட் இயக்கத்தை
புதுப்பிக்க முடிவு செய்தபோது, இயக்கம் கிட்டத்தட்ட அழிந்துவிட்டது.
மக்கள் இயக்கம் பற்றி கிட்டத்தட்ட மறந்துவிட்டார்கள். அம்பேத்கரைட்
இயக்கத்தின் தோல்விக்கு காரணமான நிலைமைகள் குறித்து கான்ஷி ராம் சாஹேப்
ஆழமான ஆய்வு செய்தார். பாபாசாகேப்பைப் பின்பற்றுபவர்களில் பெரும்பாலோர்
இயக்கத்திற்கு வெளியே இருப்பதை அவர் கண்டார். பாபாசாகேப் அம்பேத்கரின்
மரணத்தைத் தொடர்ந்து இயக்கம் நிறுத்தப்படுவதற்கு காரணங்களை அவர் ஆராயத்
தொடங்கினார். பகுஜன் சமாஜில் ‘அரசியல் சாரா வழிகள்’ இல்லாததால்
அம்பேத்கரைட் இயக்கத்தின் தோல்வி ஏற்பட்டது என்பதை அவர் ஒரு முழுமையான
ஆய்வுக்குப் பிறகு புரிந்து கொண்டார், எனவே, ‘வாங்க முடியாதவை’ உருவாக்க
அரசியல் சாராத பாதைகளை வலுப்படுத்த முடிவு செய்தார். தலைமைத்துவம்’. வலுவான
அரசியல் சாராத வழிகளைக் கொண்ட சமூகம் மட்டுமே ‘வாங்க முடியாத’ மிஷனரி
தலைவர்களை உருவாக்கும் என்பதை அவர் உணர்ந்தார். இவ்வாறு படித்த பணியாளர்கள்
மற்றும் இளைஞர்களைத் தயார்படுத்தி சமூகத்தின் அரசியல் சாரா வழிகளைத்
தயாரிக்க முடிவு செய்தார். பகுஜன் சமாஜ் கட்சியைத் தொடங்குவதற்கு முன்பு,
எஸ்சி / எஸ்டி / ஓபிசி மற்றும் மத சிறுபான்மையினரிடமிருந்து படித்த
ஊழியர்கள் மற்றும் இளைஞர்களை தயார்படுத்துவதற்காக அவர் BAMCEF மற்றும் DS-4
ஐத் தொடங்கினார். பகுஜன் சமாஜின் அரசியல் சாராத பாதைகளை வலுப்படுத்த அவர்
தனது வாழ்க்கையின் சிறந்த பகுதியை அர்ப்பணித்தார்.
பாபாசாகேப்
டாக்டர் அம்பேத்கர் கனவு கண்டது போல, மன்யவர் கான்ஷி ராம் சாஹேப் அரசியல்
கட்சியை அதாவது பஹுஜன் சமாஜ் கட்சியை ஏப்ரல் 14, 1984 அன்று தொடங்கினார்.
நம் முன்னோர்களின் அடிச்சுவடுகளையும் மன்யாவர் கான்ஷி ராம் சாஹேப்பின்
வழிகாட்டுதலையும் பின்பற்றுவதன் மூலம், எங்கள் அமைப்பை உருவாக்க முடிகிறது
கடந்த காலத்தில் உத்தரபிரதேசத்தில் நான்கு முறை சொந்த அரசு. இதன் விளைவாக,
உத்தரபிரதேசத்தில் நமது மக்களின் சமூக-பொருளாதார நிலையை மேம்படுத்த
முடிகிறது. எங்கள் மக்களின் அரசியலமைப்பு உரிமைகளை எங்களால் பாதுகாக்க
முடிகிறது. நம் முன்னோர்களின் நினைவாக நினைவுச் சின்னங்கள், சிலைகள்
மற்றும் பூங்காக்களையும் கட்ட முடிகிறது. ஆனால் மற்ற மாநிலங்களில் எங்கள்
அரசாங்கத்தை அமைப்பதில் எங்களால் வெற்றிபெற முடியவில்லை. இதன் விளைவாக,
எங்கள் மக்களுக்கு எதிரான அட்டூழியங்கள் தடையின்றி தொடர்கின்றன. ஏழைகளின்
சுரண்டல் முடிவுக்கு வரவில்லை.
பா.ஜ.க.வால்
ஈ.வி.எம்-களை சேதப்படுத்துதல்: பகுஜன் சமாஜ் கட்சியைத் தோற்கடிக்க மின்னணு
வாக்குப்பதிவு இயந்திரங்களை (ஈ.வி.எம்) சேதப்படுத்தும் மோசடி வழியை
அவர்கள் நாட வேண்டியிருந்தது. பொதுத் தேர்தலில் வெற்றிபெற பாஜகவும்
நிறுவனமும் 2014 ஆம் ஆண்டிலேயே ஈ.வி.எம். காங்கிரசின் மோசடிகள் மற்றும்
ஊழல்கள்-களங்கப்படுத்தப்பட்ட ஆட்சிக்கு எதிரான ஆணை இது என்று பகுஜன் சமாஜ்
கட்சி நினைத்தது. ஆனால் 2017 மார்ச் மாதம் நடைபெற்ற ஐந்து மாநிலங்களின்
தேர்தல் முடிவுகள் பாஜகவின் ஈவிஎம் ஊழலை அம்பலப்படுத்தியுள்ளன. பஞ்சாப்,
உத்தரகண்ட், கோவா மற்றும் மணிப்பூர் ஆகிய இடங்களில் அவர்களால் வெல்ல
முடியவில்லை. கோவா மற்றும் மணிப்பூரில், பாஜக மீது காங்கிரஸ் கட்சி
முன்னிலை பெற்றது. ஆனால் பாஜக தலைவர்கள் மற்ற எம்.எல்.ஏ.க்கள் தங்கள்
அரசாங்கங்களை அமைத்து நிர்வகித்துள்ளனர். உத்தரகண்டில், காங்கிரசின் உள்
சண்டையே பாஜகவுக்கு முன்னிலை அளித்தது. பஞ்சாபில், அகாலிதளின் ஆட்சிக்கு
எதிரான காரணி காங்கிரசுக்கு வெற்றியைக் கொடுத்தது. அகாலிதளத்தின்
பங்காளியாக இருந்த பாஜக தேர்தலில் தோல்வியடைந்தது. மேற்கூறிய நான்கு
மாநிலங்களிலும், அவை ஈ.வி.எம்-களுடன் சேதமடையவில்லை மற்றும் முடிவுகள்
எதிர்பார்த்த வரிகளில் இருந்தன. ஆனால் உத்தரபிரதேசத்தில், பாஜகவுக்கு
இவ்வளவு பெரிய வெற்றி கிடைக்கும் என்று யாரும் எதிர்பார்க்கவில்லை.
வழக்கமாக முன்கூட்டியே முடிவுகளை முதலில் அறிந்த உ.பி.யின் மூத்த
அதிகாரத்துவத்தினர் பகுஜன் சமாஜ் கட்சி அரசாங்கத்தை வரவேற்க ஏற்பாடுகளைச்
செய்து கொண்டிருந்தனர். முடிவுகள் அறிவிக்கப்பட்டபோது அவர்கள் முற்றிலும்
ஆச்சரியப்பட்டார்கள். நான், காலையில் தாமதமாக முடிவுகளின் போக்கைப்
பார்த்து, பத்திரிகைகளுக்குச் சென்று ஈ.வி.எம் மோசடியை அம்பலப்படுத்தினேன்.
பிற்காலத்தில், ஈ.வி.எம்-களின் மோசடி மற்றும் ஈ.வி.எம்-களுடன்
வி.வி.பி.ஏ.டி இணைக்க சட்டப் போருக்கு எதிராக நாடு தழுவிய போராட்டத்தையும்
நாங்கள் தொடங்கினோம். இதனால், நாங்கள் பாஜகவை ஒவ்வொரு அடியிலும்
எதிர்கொள்கிறோம்.
சஹாரான்பூரில் பாஜக தவறு: பாஜக ஆட்சியாளர்களின்
ஆர்எஸ்எஸ் நிகழ்ச்சி நிரலுக்கு சவால் விடுப்பது பகுஜன் சமாஜ் கட்சி மட்டுமே
என்பதை புரிந்து கொள்ள வேண்டும். ஹைதராபாத் பல்கலைக்கழகத்தில் ரோஹித்
வெமுலாவின் மரணம், குஜராத்தின் உனாவில் எஸ்சி / எஸ்டி களுக்கு எதிரான
தாக்குதல், மத்தியப் பிரதேசத்தின் வியாபம் ஊழல் அல்லது தாத்ரியில்
முஸ்லிம்களைக் கொன்றது போன்றவை, பகுஜன் சமாஜ் கட்சி கடுமையாக எதிர்த்தது
மற்றும் அவர்களை மாநிலங்களவையில் அம்பலப்படுத்தியது. எனவே, பாஜகவின் குரலை
மூச்சுத் திணற வைக்கும் திட்டங்களை பாஜக தலைவர்கள் மேற்கொண்டிருந்தனர்.
பகுஜன் சமாஜ் கட்சியை மற்ற சமூகங்களிலிருந்து தனிமைப்படுத்தவும், பகுஜன்
சமாஜ் கட்சி எஸ்சி / எஸ்டிக்களுக்கு மட்டுமே மட்டுப்படுத்தவும்
திட்டமிட்டுள்ளனர். அதனால்தான் அவர்கள் சஹரன்பூரில் எஸ்சி / எஸ்டி மற்றும்
ஜாட் சமூகத்தினரிடையே மோதல்களை உருவாக்க முடிந்தது. அவர்கள்
சதித்திட்டத்தில் எஸ்சி / எஸ்டி அமைப்பையும் பயன்படுத்த முடிகிறது.
சஹரன்பூர் மோதல்களுக்குப் பின்னால் பாஜகவின் விளையாட்டுத் திட்டத்தை பகுஜன்
சமாஜ் கட்சி தெளிவாக புரிந்து கொண்டுள்ளது. அவற்றை நாடாளுமன்றத்தில்
அம்பலப்படுத்த பகுஜன் சமாஜ் கட்சி முடிவு செய்தார். ஜூலை 18, 2017 அன்று
மாநிலங்களவையில் சஹரன்பூர் பிரச்சினை குறித்து பேச செல்வி மாயாவதி நோட்டீஸ்
கொடுத்தபோது, அவர்களின் குறும்பு அம்பலமாகிவிடும் என்று அவர்கள்
பயந்தார்கள், எனவே அவர்கள் என்னை பேச அனுமதிக்கவில்லை. அவரது பேச்சைத்
தடுக்க அமைச்சர்களும் கூட கோரஸில் இணைந்தனர். மக்களின் அபிலாஷைகளுக்கு
குரல் கொடுக்கவும், அவர்களின் துயரங்களுக்கு தீர்வு காணவும் அவர்
பாராளுமன்றத்திற்கு சென்றார். சஹரன்பூரில் சப்பர்பூரின் பிரச்சினை மிகவும்
தீவிரமான ஒன்றாகும், அதில் ஒரு பட்டியல் சாதி கொல்லப்பட்டார், பலர்
காயமடைந்தனர் மற்றும் அவர்களது வீடுகள் எரிக்கப்பட்டன. வேதனையடைந்த தனது
மக்களுக்கு நீதி செய்ய அவள் அனுமதிக்கப்படாவிட்டால், அவர்களைப் பாதுகாக்க
முடியாவிட்டால், அவள் ஏன் நாடாளுமன்றத்தில் இருக்க வேண்டும்? பாஜக மக்கள்
அவளை ம silence னமாக்க முயற்சி செய்யலாம். ஆனால், அவர், பாபாசாகேப்பின்
மகள் மற்றும் கான்ஷி ராம் சாஹேப்பின் சீடர் என்பதால், யாராலும் ம sile னம்
சாதிக்க முடியாது. 1951 இல் பாபாசாகேப் அம்பேத்கர் செய்ததைப் போலவே எனது
மாநிலங்களவை உறுப்பினர் பதவியை ராஜினாமா செய்ய அவர் முடிவு செய்தார். அவர்,
மாநிலங்களவை தொகுதியிலிருந்து விலகிய பின்னர், தனது மக்களை
தயார்படுத்துவதற்காக முழு நாட்டிலும் சுற்றுப்பயணம் செய்ய முடிவு
செய்துள்ளார், மேலும் அனைத்து மாநிலங்களுக்கும் முற்றுப்புள்ளி வைக்க
ஒவ்வொரு மாநிலத்திலும் எங்கள் இயக்கத்தை வலுப்படுத்தினார் எங்கள்
அரசாங்கத்தை அமைப்பதன் மூலம் சுரண்டல்கள்.
இயக்கத்தின் வெற்றியில் நம்பிக்கை வைத்திருங்கள்:
பகுஜன்
சமாஜ் கட்சி வேறு எந்த கட்சியையும் சார்ந்து இல்லாமல் தங்கள் சொந்த
பலத்தில் வெற்றியை அடைவார்கள். உண்மையில், சாதி, வகுப்புவாத மற்றும்
முதலாளித்துவ சார்பு பாஜகவை சவால் செய்யவும் தோற்கடிக்கவும் பகுஜன் சமாஜ்
கட்சியால் மட்டுமே முடியும். பகுஜன் சமாஜ் கட்சியைத் தவிர வேறு எந்தக்
கட்சிக்கும் பாஜகவுக்கு சவால் விடும் உறுதியும் ஒழுக்கமும் கிடைக்கவில்லை.
எங்கள் இயக்கத்தின் வெற்றியில் அவர்களுக்கு நம்பிக்கை உள்ளது.
பகுஜன்
சமாஜ் கட்சியின் மூதாதையர்கள் மிகவும் கடினமான சூழ்நிலைகளை எதிர்கொண்டனர்,
ஆனால் அவர்கள் மனதை இழக்கவில்லை. பாபாசாகேப் அம்பேத்கர் மற்றும் மன்யவர்
கான்ஷி ராம்ஜி ஆகியோர் கடுமையான சவால்களையும் பின்னடைவுகளையும்
எதிர்கொள்ளும்போது ஏமாற்றமடையவில்லை அல்லது சோர்வடையவில்லை. பெஹன்ஜி செல்வி
மாயாவதியைப் பாருங்கள். நீங்கள் எப்போதாவது சோகமாகவும், சோகமாகவும்,
ஏமாற்றமாகவும் பார்த்தீர்களா? ஒவ்வொரு கடினமான சூழ்நிலையும் அவளை
கடினமாக்கி, அதிக உறுதியுடன் முன்னேறச் செய்துள்ளது. அவள் தனியாக இயக்கத்தை
முன்னெடுத்துச் சென்றாள். அவள் எப்போதும் தன் வேலையை ரசித்தாள். எல்லோரும்
மிகுந்த மகிழ்ச்சியுடன் செயல்பட வேண்டும். வெற்றி மகிழ்ச்சியைத் தருகிறது
என்று நினைக்க வேண்டாம். மறுபுறம் அது எங்களுக்கு வெற்றியைக் கொடுக்கும்
மகிழ்ச்சி. ஒவ்வொருவரும் நமது போராட்டங்களை மிகுந்த கொண்டாட்டத்துடனும்,
பேரின்பத்துடனும் கொண்டு செல்ல வேண்டும். தற்போதைய நிலைமை மிகவும்
சிக்கலானதாகவும் மனச்சோர்வடைந்ததாகவும் தோன்றலாம். ஆனால் இந்த நிலையை நமது
உறுதியுடனும் கடின உழைப்பினாலும் நன்மைக்காக மாற்ற முடியும்.
என்.ஆர்.ஐ,
சி.ஏ.ஏ, என்.பி.ஆர் மூலம் சிட்ட்பவன் பிரபுத பாரதத்தின் பழங்குடி
முஸ்லிம்களை தனிமைப்படுத்த விரும்பினார். ஆனால் அது எஸ்சி / எஸ்டிகளை
தனிமைப்படுத்த மட்டுமே இருந்தது. அனைத்து மாநிலங்கள், மாவட்டங்கள் மற்றும்
வீடுகளில் கூட லக்ஷ்மன் ரேகாவை வரைவதன் மூலம் பிரதான நீரோட்டத்திலிருந்து
தனிமைப்படுத்த, மத சிறுபான்மையினர், எஸ்சி / எஸ்டி / ஓபிசி ஆகியோருக்கு
இப்போது கோவிட் -19 எளிது. ஆனால் ரவுடி / ராக்ஷாச சுயத்தின் பென் இஸ்ரேல்
சிட்பவன் பிராமணர்கள் தனிமைப்படுத்தப்பட்டுள்ளன.
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ಕೇಂದ್ರ ಸಚಿವರಾದ ಟಿ ಆರ್ ಬಾಲು ಮತ್ತು ದಯಾನಿಧಿ ಮಾರನ್ ಅವರ ವಿರುದ್ಧ ಪರಿಶಿಷ್ಟ ಜಾತಿ ಮತ್ತು ಪರಿಶಿಷ್ಟ ಪಂಗಡ (ದೌರ್ಜನ್ಯ ತಡೆ ಕಾಯ್ದೆ 1989) ಅಡಿಯಲ್ಲಿ ದಾಖಲಾದ ಪ್ರಕರಣದಲ್ಲಿ ಬಂಧಿಸಲಾಗಿದೆ. ರಾಜ್ಯಸಭಾ ಸದಸ್ಯ ಮತ್ತು ಪಕ್ಷದ ಸಂಘಟನಾ ಕಾರ್ಯದರ್ಶಿ ಆರ್ ಎಸ್ ಭಾರತಿ ಅವರನ್ನು ಬಂಧಿಸಿದ ನಂತರ ಉನ್ನತ ಡಿಎಂಕೆ ನಾಯಕರು.
ಮೇ 13 ರಂದು ಮಾರನ್ ಮತ್ತು ಬಾಲು ಮುಖ್ಯ ಕಾರ್ಯದರ್ಶಿ ಕೆ ಷಣ್ಮುಗಂ ಅವರನ್ನು ಭೇಟಿಯಾಗಿ ಜನರಿಂದ ಪಡೆದ ಪ್ರಾತಿನಿಧ್ಯಗಳನ್ನು ಸಲ್ಲಿಸಿದರು. ಅಧಿಕಾರಿಯು ನಿಯೋಗವನ್ನು ಅವಮಾನಿಸಿದ್ದಾರೆ ಮತ್ತು ಅವರನ್ನು ತುಳಿತಕ್ಕೊಳಗಾದ ನಾಗರಿಕರಂತೆ ನೋಡಿಕೊಂಡಿದ್ದಾರೆ ಎಂದು ಅವರು ನಂತರ ಮಾಧ್ಯಮಗಳಿಗೆ ತಿಳಿಸಿದರು.
ಕೇಂದ್ರ ಜಿಲ್ಲಾ ಸಚಿವರ ವಿರುದ್ಧ ಹಲವಾರು ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಹಲವಾರು ದೂರುಗಳು ದಾಖಲಾಗಿದ್ದು, ಎಫ್ಐಆರ್ಗಳೂ ದಾಖಲಾಗಿವೆ.
ಮತ್ತು ಎಡಿಎಂಕೆ ಸಚಿವ ದಿಂಡುಗಲ್ ಶ್ರೀನಿವಾಸನ್ ಅವರು ಶೆಡ್ಲುಡ್ ಜಾತಿ ಹುಡುಗನನ್ನು ತನ್ನ ಚಪ್ಪಲ್ಗಳನ್ನು ತೆಗೆದುಹಾಕುವಂತೆ ಒತ್ತಾಯಿಸಿದರು.
ಪ್ರತಿಕ್ರಿಯೆಗಳು
ಮೋಹನ್ ಎಸ್.ಆರ್
ಮಾರನ್ ಮತ್ತು ಬಾಲು ಅವರನ್ನು ಏಕೆ ಬಿಡಬೇಕು? ಉನ್ನತ ಸ್ಥಾನದಲ್ಲಿರುವ / ಉನ್ನತ ಸ್ಥಾನದಲ್ಲಿರುವ ವ್ಯಕ್ತಿ ಸಮಾಜಕ್ಕೆ ಉತ್ತಮ ಉದಾಹರಣೆ ನೀಡಬೇಕು. ದಾದಗಿರಿ ಈ ರೀತಿ ಮಾಡಬಾರದು.
ರವಿ ನಾರಾಯಣನ್
ಟಿಎನ್ನ ಅನೇಕ ನ್ಯಾಯಾಧೀಶರು ಡಿಎಂಕೆ ನೇಮಕಾತಿ. ಮತ್ತಷ್ಟು ಮಾರನ್ ಮತ್ತು ಬಾಲು ನಿರ್ಧಾರಗಳ ಮೇಲೆ ಪ್ರಭಾವ ಬೀರಲು ಟನ್ಗಟ್ಟಲೆ ಹಣವನ್ನು ಹೊಂದಿದ್ದಾರೆ. ಮಾರನ್ ಇನ್ನೂ ಅಕ್ರಮ ದೂರವಾಣಿ ವಿನಿಮಯ ಕೇಂದ್ರದಲ್ಲಿ ಸಿಕ್ಕಿಹಾಕಿಕೊಳ್ಳದಿದ್ದರೆ, ಇವುಗಳು ಅವನಿಗೆ ಜುಜೂಬಿಸ್. ಎಂಕೆ ಯಿಂದ ಪ್ರಾರಂಭವಾಗುವ ಇಡೀ ಕುಟುಂಬವು ಟಿಎನ್ನಲ್ಲಿ ಪರಾವಲಂಬಿಯಾಗಿದೆ. ದೇಶಾದ್ಯಂತದ ಪ್ರಾದೇಶಿಕ ಜಾತಿವಾದಿ ಪಕ್ಷಗಳು ತಮ್ಮ ರಾಜಕೀಯ ಪಕ್ಷಗಳನ್ನು ಹೊಂದಿದ್ದು, ತಮ್ಮ ಕುಟುಂಬ ಸದಸ್ಯರಿಗೆ ಸೇವೆ ಸಲ್ಲಿಸಲು ಮಾತ್ರ. ತಮ್ಮದೇ ಆದ ಜಾತಿ ಸಾಮಾನ್ಯ ಸದಸ್ಯರ ಬಗ್ಗೆಯೂ ಅವರು ಕನಿಷ್ಠ ತಲೆಕೆಡಿಸಿಕೊಳ್ಳುವುದಿಲ್ಲ.
ಶ್ಯಾಮ್ ಎಸ್
ಆದರೆ ಯಾಕೆ? ಧೀರುದಾರ್ಗಲ್ ಮುನ್ನತ್ರ ಕಲಗಂ ನ್ಯಾಯಾಂಗವನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಿದೆ ..
“ನಾವು ಮಾತ್ರ ಜಾತಿವಾದಿ, ಕೋಮು ಮತ್ತು ಬಂಡವಾಳಶಾಹಿ ಪರವಾದ ಬಿಜೆಪಿಯನ್ನು ಪ್ರಜಾಪ್ರಭುತ್ವ ಸಂಸ್ಥೆಗಳ ಕೊಲೆಗಾರ (ಮೋದಿ) ನೇತೃತ್ವದಲ್ಲಿ ಮಾಸ್ಟರ್ ಕೀಯನ್ನು ಮೋಸಗೊಳಿಸಿದ ನಂತರ ವಂಚನೆ ಇವಿಎಂಗಳು / ವಿವಿಪಿಎಟಿಗಳನ್ನು ಹಾಳುಮಾಡಿ ರೌಡಿ ರಕ್ಷಾ ಸ್ವಯಂ ಸೇವಕ (ಆರ್ಎಸ್ಎಸ್) ಪರವಾಗಿ ಚುನಾವಣೆಯಲ್ಲಿ ಗೆದ್ದಿದ್ದೇವೆ. ಬೆನೆ ಇಸ್ರೇಲ್ನ ವಿದೇಶಿಯರು ತಮ್ಮ ತಾಯಿಯ ಮಾಂಸ ತಿನ್ನುವವರು, ಸ್ಟೂಜಸ್, ಗುಲಾಮರು ಮತ್ತು ಬೂಟ್ ಲಿಕ್ಕರ್ಗಳು, ಚಮ್ಚಾಸ್, ಚೆಲಾಸ್ ಅವರೊಂದಿಗೆ ದೂರದಿಂದಲೇ ನಿಯಂತ್ರಿಸಲ್ಪಡುತ್ತಿರುವುದರಿಂದ ಪ್ರಭುದ್ಧ ಭಾರತ್ ಅನ್ನು ತೊರೆಯುವಂತೆ ಒತ್ತಾಯಿಸಬೇಕು!
ಫ್ಯಾಸಿಸ್ಟ್ ಆಡಳಿತದ ಹಿಡಿತದಿಂದ ದೇಶವನ್ನು ಮುಕ್ತಗೊಳಿಸಲು ಸಿದ್ಧರಾಗಿ.
ಬಾಬಾಸಾಹೇಬ್ ಡಾ.ಭೀಮರಾವ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ನಿರಂತರ ಹೋರಾಟ ಮತ್ತು ಸಾಟಿಯಿಲ್ಲದ ತ್ಯಾಗದಿಂದಾಗಿ ನಾವು, ಪರಿಶಿಷ್ಟ ಜಾತಿ, ಪರಿಶಿಷ್ಟ ಪಂಗಡ, ಇತರ ಹಿಂದುಳಿದ ವರ್ಗಗಳು ಮತ್ತು ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರು ಭಾರತದ ಸಂವಿಧಾನದ ಅಡಿಯಲ್ಲಿ ಖಾತರಿಪಡಿಸಿದ ನಮ್ಮ ಹಕ್ಕುಗಳನ್ನು ಪಡೆದುಕೊಳ್ಳಲು ಸಮರ್ಥರಾಗಿದ್ದೇವೆ. ಆದರೆ ಜಾತಿ-ಪೂರ್ವಾಗ್ರಹ ಪೀಡಿತ ಸರ್ಕಾರಗಳು ಈ ಹಕ್ಕುಗಳನ್ನು ನಮ್ಮ ಜನರ ಅನುಕೂಲಕ್ಕಾಗಿ ಜಾರಿಗೆ ತಂದಿಲ್ಲ. ಇದರ ಪರಿಣಾಮವಾಗಿ, ಸಂವಿಧಾನದ ನಿಬಂಧನೆಗಳ ಹೊರತಾಗಿಯೂ, ನಮ್ಮ ಸಾಮಾಜಿಕ-ಆರ್ಥಿಕ ಸ್ಥಿತಿ ಮೊದಲಿನಂತೆಯೇ ಕೆಟ್ಟದಾಗಿ ಉಳಿದಿದೆ. ಆದ್ದರಿಂದ, ಒಂದು ರಾಜಕೀಯ ವೇದಿಕೆ ಮತ್ತು ಒಂದು ನಾಯಕತ್ವದ ಅಡಿಯಲ್ಲಿ ಒಗ್ಗೂಡಿಸುವ ಮೂಲಕ ನಮ್ಮದೇ ಆದ ಸರ್ಕಾರವನ್ನು ರಚಿಸುವಂತೆ ಬಾಬಾಸಾಹೇಬ್ ಪ್ರತಿಪಾದಿಸಿದರು. ಈ ದಿಕ್ಕಿನಲ್ಲಿ, ಅವರು ತಮ್ಮ ಜೀವಿತಾವಧಿಯಲ್ಲಿ ರಿಪಬ್ಲಿಕನ್ ಪಾರ್ಟಿ ಆಫ್ ಇಂಡಿಯಾವನ್ನು ಪ್ರಾರಂಭಿಸಲು ಚಿಂತಿಸಿದರು. ಆದರೆ ಅವನು ತನ್ನ ಯೋಜನೆಗಳನ್ನು ಕಾರ್ಯರೂಪಕ್ಕೆ ತರುವ ಮೊದಲೇ ಅವನು ಸಾಯುತ್ತಾನೆಂದು ತಿಳಿದಿರಲಿಲ್ಲ. ಮಾನ್ಯಾವರ್ ಕನ್ಶಿ ರಾಮ್ ಸಾಹೇಬ್ ಅವರು ನಂತರ ಪೂರ್ಣಗೊಳಿಸಿದ ಕೆಲಸವನ್ನು ಪೂರ್ಣಗೊಳಿಸಲು ಅವರಿಗೆ ಸಾಧ್ಯವಾಗಲಿಲ್ಲ.
ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳು: ಮಾನ್ಯವರ್ ಕನ್ಶಿ ರಾಮ್ ಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರೈಟ್ ಚಳವಳಿಯನ್ನು ಪುನರುಜ್ಜೀವನಗೊಳಿಸಲು ನಿರ್ಧರಿಸಿದಾಗ, ಚಳುವಳಿ ಬಹುತೇಕ ಅಳಿದುಹೋಯಿತು. ಜನರು ಚಳುವಳಿಯ ಬಗ್ಗೆ ಬಹುತೇಕ ಮರೆತಿದ್ದರು. ಅಂಬೇಡ್ಕರೈಟ್ ಚಳವಳಿಯ ವೈಫಲ್ಯಕ್ಕೆ ಕಾರಣವಾದ ಪರಿಸ್ಥಿತಿಗಳ ಬಗ್ಗೆ ಕಾನ್ಶಿ ರಾಮ್ ಸಾಹೇಬ್ ಆಳವಾದ ಅಧ್ಯಯನ ನಡೆಸಿದರು. ಬಾಬಾಸಾಹೇಬನ ಹೆಚ್ಚಿನ ಅನುಯಾಯಿಗಳು ಚಳವಳಿಯಿಂದ ಹೊರಗುಳಿದಿದ್ದಾರೆ ಎಂದು ಅವರು ನೋಡಿದರು. ಬಾಬಾಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಮರಣದ ನಂತರ ಚಳುವಳಿ ಸ್ಥಗಿತಗೊಳ್ಳಲು ಕಾರಣವಾದ ಕಾರಣಗಳನ್ನು ಅವರು ತನಿಖೆ ಮಾಡಲು ಪ್ರಾರಂಭಿಸಿದರು. ಬಾಹುಜನ್ ಸಮಾಜದಲ್ಲಿ ‘ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳ’ ಕೊರತೆಯಿಂದಾಗಿ ಅಂಬೇಡ್ಕರೈಟ್ ಚಳವಳಿಯ ವೈಫಲ್ಯ ಉಂಟಾಗಿದೆ ಎಂದು ಅವರು ಸಮಗ್ರ ಅಧ್ಯಯನದ ನಂತರ ಅರ್ಥಮಾಡಿಕೊಂಡರು ಮತ್ತು ಆದ್ದರಿಂದ, ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳನ್ನು ಬಲಪಡಿಸಲು ನಿರ್ಧರಿಸಿದರು. ನಾಯಕತ್ವ ‘. ಬಲವಾದ ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳನ್ನು ಹೊಂದಿರುವ ಸಮಾಜವು ಮಾತ್ರ ‘ಖರೀದಿಸಲಾಗದ’ ಮಿಷನರಿ ನಾಯಕರನ್ನು ಉತ್ಪಾದಿಸುತ್ತದೆ ಎಂದು ಅವರು ಅರಿತುಕೊಂಡರು. ಹೀಗೆ ವಿದ್ಯಾವಂತ ನೌಕರರು ಮತ್ತು ಯುವಕರನ್ನು ಸಿದ್ಧಪಡಿಸುವ ಮೂಲಕ ಸಮಾಜದ ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳನ್ನು ಸಿದ್ಧಪಡಿಸಲು ನಿರ್ಧರಿಸಿದರು. ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷವನ್ನು ಪ್ರಾರಂಭಿಸುವ ಮೊದಲು, ಅವರು ಎಸ್ಸಿ / ಎಸ್ಟಿ / ಒಬಿಸಿ ಮತ್ತು ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರಲ್ಲಿರುವ ವಿದ್ಯಾವಂತ ನೌಕರರು ಮತ್ತು ಯುವಕರನ್ನು ತಯಾರಿಸಲು BAMCEF ಮತ್ತು DS-4 ಅನ್ನು ಪ್ರಾರಂಭಿಸಿದರು. ಬಹುಜನ ಸಮಾಜದ ರಾಜಕೀಯೇತರ ಮಾರ್ಗಗಳನ್ನು ಬಲಪಡಿಸಲು ಅವರು ತಮ್ಮ ಜೀವನದ ಅತ್ಯುತ್ತಮ ಭಾಗವನ್ನು ಮೀಸಲಿಟ್ಟರು.
ಬಾಬಾಸಾಹೇಬ್ ಡಾ.ಅಂಬೇಡ್ಕರ್ ಕನಸು ಕಂಡಂತೆ, ಮಾನ್ಯವಾರ್ ಕಾನ್ಶಿ ರಾಮ್ ಸಾಹೇಬ್ ಅವರು ರಾಜಕೀಯ ಪಕ್ಷವನ್ನು ಅಂದರೆ ಬಹುಜನ ಸಮಾಜ ಪಕ್ಷವನ್ನು ಏಪ್ರಿಲ್ 14, 1984 ರಂದು ಪ್ರಾರಂಭಿಸಿದರು. ನಮ್ಮ ಪೂರ್ವಜರ ಹೆಜ್ಜೆಗಳನ್ನು ಮತ್ತು ಮನ್ಯಾವರ್ ಕನ್ಶಿ ರಾಮ್ ಸಾಹೇಬರ ಮಾರ್ಗದರ್ಶನವನ್ನು ಅನುಸರಿಸಿ ನಾವು ನಮ್ಮ ರಚನೆಗೆ ಸಮರ್ಥರಾಗಿದ್ದೇವೆ ಈ ಹಿಂದೆ ಉತ್ತರ ಪ್ರದೇಶದಲ್ಲಿ ನಾಲ್ಕು ಬಾರಿ ಸ್ವಂತ ಸರ್ಕಾರ. ಇದರ ಪರಿಣಾಮವಾಗಿ, ಉತ್ತರ ಪ್ರದೇಶದ ನಮ್ಮ ಜನರ ಸಾಮಾಜಿಕ-ಆರ್ಥಿಕ ಸ್ಥಿತಿಯನ್ನು ಸುಧಾರಿಸಲು ನಾವು ಸಮರ್ಥರಾಗಿದ್ದೇವೆ. ನಮ್ಮ ಜನರ ಸಾಂವಿಧಾನಿಕ ಹಕ್ಕುಗಳನ್ನು ಪಡೆಯಲು ನಾವು ಸಮರ್ಥರಾಗಿದ್ದೇವೆ. ನಮ್ಮ ಪೂರ್ವಜರ ಗೌರವಾರ್ಥ ಸ್ಮಾರಕಗಳು, ಪ್ರತಿಮೆಗಳು ಮತ್ತು ಉದ್ಯಾನವನಗಳನ್ನು ನಿರ್ಮಿಸಲು ನಾವು ಸಮರ್ಥರಾಗಿದ್ದೇವೆ. ಆದರೆ ಇತರ ರಾಜ್ಯಗಳಲ್ಲಿ ನಮ್ಮ ಸರ್ಕಾರವನ್ನು ರಚಿಸಲು ನಾವು ಯಶಸ್ವಿಯಾಗಲಿಲ್ಲ. ಇದರ ಪರಿಣಾಮವಾಗಿ, ನಮ್ಮ ಜನರ ಮೇಲಿನ ದೌರ್ಜನ್ಯಗಳು ನಿರಂತರವಾಗಿ ನಡೆಯುತ್ತಿವೆ. ಬಡವರ ಶೋಷಣೆ ಕೊನೆಗೊಂಡಿಲ್ಲ.
ಬಿಜೆಪಿಯಿಂದ ಇವಿಎಂಗಳನ್ನು ಹಾಳುಮಾಡುವುದು: ಬಿಎಸ್ಪಿಯನ್ನು ಸೋಲಿಸಲು ಅವರು ಎಲೆಕ್ಟ್ರಾನಿಕ್ ಮತದಾನ ಯಂತ್ರಗಳನ್ನು (ಇವಿಎಂ) ಹಾಳು ಮಾಡುವ ಮೋಸದ ಮಾರ್ಗವನ್ನು ಆಶ್ರಯಿಸಬೇಕಾಯಿತು. ಸಾರ್ವತ್ರಿಕ ಚುನಾವಣೆಯಲ್ಲಿ ಗೆಲ್ಲಲು ಬಿಜೆಪಿ ಮತ್ತು ಕಂಪನಿ 2014 ರಲ್ಲಿಯೇ ಇವಿಎಂಗಳನ್ನು ಬಳಸಿಕೊಂಡಿತ್ತು. ಕಾಂಗ್ರೆಸ್ ಹಗರಣಗಳು ಮತ್ತು ಹಗರಣಗಳು-ಕಳಂಕಿತ ಆಡಳಿತದ ವಿರುದ್ಧದ ಆದೇಶ ಎಂದು ಬಿಎಸ್ಪಿ ಭಾವಿಸಿದೆ. ಆದರೆ ಮಾರ್ಚ್ 2017 ರಲ್ಲಿ ನಡೆದ ಐದು ರಾಜ್ಯಗಳ ಚುನಾವಣಾ ಫಲಿತಾಂಶಗಳು ಬಿಜೆಪಿಯ ಇವಿಎಂ ಹಗರಣವನ್ನು ಬಹಿರಂಗಪಡಿಸಿವೆ. ಪಂಜಾಬ್, ಉತ್ತರಖಂಡ್, ಗೋವಾ ಮತ್ತು ಮಣಿಪುರದಲ್ಲಿ ಅವರು ಗೆಲ್ಲಲು ಸಾಧ್ಯವಾಗಲಿಲ್ಲ. ಗೋವಾ ಮತ್ತು ಮಣಿಪುರದಲ್ಲಿ ಕಾಂಗ್ರೆಸ್ ಪಕ್ಷವು ಬಿಜೆಪಿ ಮೇಲೆ ಮುನ್ನಡೆ ಸಾಧಿಸಿತು. ಆದರೆ ಬಿಜೆಪಿ ನಾಯಕರು ಇತರ ಶಾಸಕರು ತಮ್ಮ ಸರ್ಕಾರಗಳನ್ನು ರಚಿಸುವಲ್ಲಿ ಯಶಸ್ವಿಯಾಗಿದ್ದಾರೆ. ಉತ್ತರ್ಖಂಡ್ನಲ್ಲಿ ಕಾಂಗ್ರೆಸ್ ಆಂತರಿಕ ಜಗಳವೇ ಬಿಜೆಪಿಗೆ ಮುನ್ನಡೆ ನೀಡಿತು. ಪಂಜಾಬ್ನಲ್ಲಿ ಅಕಾಲಿ ದಳದ ಆಡಳಿತ ವಿರೋಧಿ ಅಂಶವು ಕಾಂಗ್ರೆಸ್ಗೆ ಗೆಲುವು ನೀಡಿತು. ಅಕಾಲಿ ದಳದ ಪಾಲುದಾರರಾಗಿದ್ದ ಬಿಜೆಪಿ ಚುನಾವಣೆಯಲ್ಲಿ ಸೋತಿದೆ. ಮೇಲಿನ ಎಲ್ಲಾ ನಾಲ್ಕು ರಾಜ್ಯಗಳಲ್ಲಿ, ಅವರು ಇವಿಎಂಗಳನ್ನು ಹಾಳು ಮಾಡಲಿಲ್ಲ ಮತ್ತು ಫಲಿತಾಂಶಗಳು ನಿರೀಕ್ಷಿತ ಮಾರ್ಗದಲ್ಲಿವೆ. ಆದರೆ ಉತ್ತರ ಪ್ರದೇಶದಲ್ಲಿ ಬಿಜೆಪಿಗೆ ಇಷ್ಟು ದೊಡ್ಡ ಗೆಲುವು ಸಿಗುತ್ತದೆ ಎಂದು ಯಾರೂ ನಿರೀಕ್ಷಿಸಿರಲಿಲ್ಲ. ಸಾಮಾನ್ಯವಾಗಿ ಫಲಿತಾಂಶಗಳನ್ನು ಮೊದಲೇ ತಿಳಿದುಕೊಂಡಿರುವ ಯುಪಿಯ ಹಿರಿಯ ಅಧಿಕಾರಿಗಳು, ಬಿಎಸ್ಪಿ ಸರ್ಕಾರವನ್ನು ಸ್ವಾಗತಿಸಲು ಸಿದ್ಧತೆಗಳನ್ನು ಮಾಡಿಕೊಳ್ಳುತ್ತಿದ್ದರು. ಫಲಿತಾಂಶಗಳನ್ನು ಪ್ರಕಟಿಸಿದಾಗ ಅವರು ಸಂಪೂರ್ಣವಾಗಿ ಆಶ್ಚರ್ಯಚಕಿತರಾದರು. ನಾನು, ಬೆಳಿಗ್ಗೆ ತಡವಾಗಿ ಫಲಿತಾಂಶಗಳ ಪ್ರವೃತ್ತಿಯನ್ನು ನೋಡಿ, ಪತ್ರಿಕಾ ಮಾಧ್ಯಮಗಳಿಗೆ ಹೋಗಿ ಇವಿಎಂ ವಂಚನೆಯನ್ನು ಬಹಿರಂಗಪಡಿಸಿದೆ. ನಂತರ, ನಾವು ಇವಿಎಂಗಳ ವಂಚನೆ ಮತ್ತು ವಿವಿಪಿಎಟಿಯನ್ನು ಇವಿಎಂಗಳೊಂದಿಗೆ ಸಂಯೋಜಿಸಲು ಕಾನೂನು ಹೋರಾಟದ ವಿರುದ್ಧ ರಾಷ್ಟ್ರವ್ಯಾಪಿ ಹೋರಾಟವನ್ನು ಪ್ರಾರಂಭಿಸಿದ್ದೇವೆ. ಹೀಗಾಗಿ ನಾವು ಪ್ರತಿ ಹಂತದಲ್ಲೂ ಬಿಜೆಪಿಯನ್ನು ಎದುರಿಸುತ್ತಿದ್ದೇವೆ.
ಸಹರಾನ್ಪುರದಲ್ಲಿ ಬಿಜೆಪಿ ಕಿಡಿಗೇಡಿತನ: ಬಿಜೆಪಿ ಆಡಳಿತಗಾರರ ಆರ್ಎಸ್ಎಸ್ ಕಾರ್ಯಸೂಚಿಯನ್ನು ಪ್ರಶ್ನಿಸುತ್ತಿರುವುದು ಬಿಎಸ್ಪಿ ಮಾತ್ರ ಎಂದು ತಿಳಿಯಬೇಕು. ಅದು ಹೈದರಾಬಾದ್ ವಿಶ್ವವಿದ್ಯಾಲಯದಲ್ಲಿ ರೋಹಿತ್ ವೇಮುಲಾ ಅವರ ಸಾವು ಆಗಿರಲಿ, ಗುಜರಾತ್ನ ಉನಾದಲ್ಲಿ ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳ ವಿರುದ್ಧದ ದಾಳಿ, ಮಧ್ಯಪ್ರದೇಶದ ವ್ಯಾಪಮ್ ಹಗರಣ ಅಥವಾ ದಾದ್ರಿಯಲ್ಲಿ ಮುಸ್ಲಿಮರನ್ನು ಹತ್ಯೆಗೈಯುವುದು ಬಿಎಸ್ಪಿ ಅವರನ್ನು ತೀವ್ರವಾಗಿ ವಿರೋಧಿಸಿ ರಾಜ್ಯಸಭೆಯಲ್ಲಿ ಬಹಿರಂಗಪಡಿಸಿತು. ಆದ್ದರಿಂದ, ಬಿಜೆಪಿ ನಾಯಕರು ಬಿಎಸ್ಪಿಯ ಧ್ವನಿಯನ್ನು ಉಸಿರುಗಟ್ಟಿಸುವ ಯೋಜನೆಗಳನ್ನು ರೂಪಿಸುತ್ತಿದ್ದರು. ಅವರು ಬಿಎಸ್ಪಿಯನ್ನು ಇತರ ಸಮುದಾಯಗಳಿಂದ ಪ್ರತ್ಯೇಕಿಸಲು ಮತ್ತು ಬಿಎಸ್ಪಿಯನ್ನು ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳಿಗೆ ಮಾತ್ರ ಸೀಮಿತಗೊಳಿಸಲು ಯೋಜಿಸುತ್ತಿದ್ದಾರೆ. ಅದಕ್ಕಾಗಿಯೇ ಅವರು ಸಹರಾನ್ಪುರದಲ್ಲಿ ಎಸ್ಸಿ / ಎಸ್ಟಿ ಮತ್ತು ಜಾಟ್ ಸಮುದಾಯದ ನಡುವೆ ಘರ್ಷಣೆಯನ್ನು ಸೃಷ್ಟಿಸುವಲ್ಲಿ ಯಶಸ್ವಿಯಾದರು. ಅವರು ತಮ್ಮ ಪಿತೂರಿಯಲ್ಲಿ ಎಸ್ಸಿ / ಎಸ್ಟಿ ಸಂಘಟನೆಯನ್ನು ಬಳಸಲು ಸಮರ್ಥರಾಗಿದ್ದಾರೆ. ಸಹರಾನ್ಪುರ್ ಘರ್ಷಣೆಯ ಹಿಂದಿನ ಬಿಜೆಪಿಯ ಆಟದ ಯೋಜನೆಯನ್ನು ಬಿಎಸ್ಪಿ ಸ್ಪಷ್ಟವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಂಡಿದೆ. ಅವುಗಳನ್ನು ಸಂಸತ್ತಿನಲ್ಲಿ ಬಹಿರಂಗಪಡಿಸಲು ಬಿಎಸ್ಪಿ ನಿರ್ಧರಿಸಿತು. ಜುಲೈ 18, 2017 ರಂದು ರಾಜ್ಯಸಭೆಯಲ್ಲಿ ಸಹರಾನ್ಪುರ್ ವಿಷಯದ ಕುರಿತು ಮಾತನಾಡಲು ಎಂ.ಎಸ್ ಮಾಯಾವತಿ ನೋಟಿಸ್ ನೀಡಿದಾಗ, ಅವರ ಕಿಡಿಗೇಡಿತನ ಬಹಿರಂಗಗೊಳ್ಳುತ್ತದೆ ಎಂಬ ಭಯದಲ್ಲಿದ್ದರು ಮತ್ತು ಆದ್ದರಿಂದ ಅವರು ನನಗೆ ಮಾತನಾಡಲು ಅವಕಾಶ ನೀಡಲಿಲ್ಲ. ಅವರ ಭಾಷಣವನ್ನು ತಡೆಯಲು ಮಂತ್ರಿಗಳು ಸಹ ಕೋರಸ್ಗೆ ಸೇರಿದರು. ಅವರು ಜನರ ಆಶೋತ್ತರಗಳಿಗೆ ಧ್ವನಿ ನೀಡಲು ಮತ್ತು ಅವರ ದುಃಖಗಳಿಗೆ ಪರಿಹಾರವನ್ನು ಕಂಡುಕೊಳ್ಳಲು ಸಂಸತ್ತಿಗೆ ಹೋದರು. ಸಹರಾನ್ಪುರದ ಸಬ್ಬೀರ್ಪುರದ ವಿಷಯವು ಬಹಳ ಗಂಭೀರವಾದದ್ದು, ಇದರಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿ ಕೊಲ್ಲಲ್ಪಟ್ಟರು, ಇನ್ನೂ ಅನೇಕರು ಗಾಯಗೊಂಡರು ಮತ್ತು ಅವರ ಮನೆಗಳನ್ನು ಸುಡಲಾಯಿತು. ತನ್ನ ದುಃಖಿತ ಜನರಿಗೆ ನ್ಯಾಯ ಒದಗಿಸಲು ಮತ್ತು ಅವರನ್ನು ರಕ್ಷಿಸಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ, ಅವಳು ಸಂಸತ್ತಿನಲ್ಲಿ ಏಕೆ ಉಳಿಯಬೇಕು? ಬಿಜೆಪಿ ಜನರು ಅವಳನ್ನು ಮೌನಗೊಳಿಸಲು ಪ್ರಯತ್ನಿಸಬಹುದು. ಆದರೆ ಅವಳು, ಬಾಬಾಸಾಹೇಬನ ಮಗಳು ಮತ್ತು ಕಾನ್ಶಿ ರಾಮ್ ಸಾಹೇಬನ ಶಿಷ್ಯಳಾಗಿದ್ದು, ಯಾರಿಂದಲೂ ಮೌನವಾಗಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅವರು 1951 ರಲ್ಲಿ ಬಾಬಾಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಮಾಡಿದಂತೆ ನನ್ನ ರಾಜ್ಯಸಭಾ ಸದಸ್ಯತ್ವಕ್ಕೆ ರಾಜೀನಾಮೆ ನೀಡಲು ನಿರ್ಧರಿಸಿದರು. ಅವರು ರಾಜ್ಯಸಭಾ ಸ್ಥಾನವನ್ನು ತ್ಯಜಿಸಿದ ನಂತರ, ತಮ್ಮ ಜನರನ್ನು ತಯಾರಿಸಲು ಇಡೀ ದೇಶದಲ್ಲಿ ಪ್ರವಾಸ ಮಾಡಲು ನಿರ್ಧರಿಸಿದ್ದಾರೆ ಮತ್ತು ಎಲ್ಲಾ ರಾಜ್ಯಗಳಲ್ಲೂ ನಮ್ಮ ಆಂದೋಲನವನ್ನು ಬಲಪಡಿಸಿದ್ದಾರೆ. ನಮ್ಮ ಸರ್ಕಾರವನ್ನು ರಚಿಸುವ ಮೂಲಕ ಶೋಷಣೆ.
ಚಳವಳಿಯ ಯಶಸ್ಸಿನಲ್ಲಿ ನಂಬಿಕೆ ಇರಿಸಿ:
ಬೇರೆ ಯಾವುದೇ ಪಕ್ಷವನ್ನು ಅವಲಂಬಿಸದೆ ಬಿಎಸ್ಪಿ ತಮ್ಮ ಸ್ವಂತ ಶಕ್ತಿಯಿಂದ ಯಶಸ್ಸನ್ನು ಸಾಧಿಸಲಿದೆ. ವಾಸ್ತವವಾಗಿ, ಬಿಎಸ್ಪಿ ಮಾತ್ರ ಜಾತಿವಾದಿ, ಕೋಮು ಮತ್ತು ಬಂಡವಾಳಶಾಹಿ ಪರವಾದ ಬಿಜೆಪಿಯನ್ನು ಸವಾಲು ಮತ್ತು ಸೋಲಿಸಲು ಸಾಧ್ಯ. ಬಿಎಸ್ಪಿ ಹೊರತುಪಡಿಸಿ ಬೇರೆ ಯಾವ ಪಕ್ಷಕ್ಕೂ ಬಿಜೆಪಿಗೆ ಸವಾಲು ಹಾಕುವ ದೃ mination ನಿಶ್ಚಯ ಮತ್ತು ನೈತಿಕತೆ ಸಿಕ್ಕಿಲ್ಲ. ನಮ್ಮ ಚಳವಳಿಯ ಯಶಸ್ಸಿನ ಬಗ್ಗೆ ಅವರಿಗೆ ನಂಬಿಕೆ ಇದೆ.
ಬಿಎಸ್ಪಿಯ ಪೂರ್ವಜರು ಹೆಚ್ಚು ಕಠಿಣ ಸಂದರ್ಭಗಳನ್ನು ಎದುರಿಸಿದ್ದರು, ಆದರೆ ಅವರು ಹೃದಯ ಕಳೆದುಕೊಳ್ಳಲಿಲ್ಲ. ಬಾಬಾಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಮತ್ತು ಮಾನ್ಯವಾರ್ ಕಾನ್ಶಿ ರಾಮ್ಜಿ ಅವರು ತೀವ್ರ ಸವಾಲುಗಳನ್ನು ಮತ್ತು ಹಿನ್ನಡೆಗಳನ್ನು ಎದುರಿಸಿದಾಗ ನಿರಾಶೆಗೊಳ್ಳಲಿಲ್ಲ ಅಥವಾ ನಿರುತ್ಸಾಹಗೊಳಿಸಲಿಲ್ಲ. ಬೆಹೆಂಜಿ ಎಂ.ಎಸ್ ಮಾಯಾವತಿಯನ್ನು ನೋಡಿ. ನೀವು ಎಂದಾದರೂ ನನ್ನನ್ನು ನಿರಾಶೆ, ದುಃಖ ಮತ್ತು ನಿರಾಶೆಯನ್ನು ನೋಡಿದ್ದೀರಾ? ಪ್ರತಿಯೊಂದು ಕಠಿಣ ಸನ್ನಿವೇಶವೂ ಅವಳನ್ನು ಕಠಿಣಗೊಳಿಸಿದೆ ಮತ್ತು ಹೆಚ್ಚಿನ ದೃ with ನಿಶ್ಚಯದಿಂದ ಮುಂದುವರಿಯುವಂತೆ ಮಾಡಿದೆ. ಅವಳು ಏಕಾಂಗಿಯಾಗಿ ಚಳುವಳಿಯನ್ನು ಮುಂದಕ್ಕೆ ಸಾಗಿಸಿದಳು. ಅವಳು ಯಾವಾಗಲೂ ತನ್ನ ಕೆಲಸವನ್ನು ಆನಂದಿಸುತ್ತಿದ್ದಳು. ಎಲ್ಲರೂ ಬಹಳ ಸಂತೋಷದಿಂದ ಕೆಲಸ ಮಾಡಬೇಕು. ಯಶಸ್ಸು ಸಂತೋಷವನ್ನು ತರುತ್ತದೆ ಎಂದು ಭಾವಿಸಬೇಡಿ. ಮತ್ತೊಂದೆಡೆ ಅದು ನಮಗೆ ಯಶಸ್ಸನ್ನು ತರುತ್ತದೆ. ಪ್ರತಿಯೊಬ್ಬರೂ ನಮ್ಮ ಹೋರಾಟಗಳನ್ನು ಬಹಳ ಆಚರಣೆ ಮತ್ತು ಆನಂದದಿಂದ ಸಾಗಿಸಬೇಕು. ಪ್ರಸ್ತುತ ಪರಿಸ್ಥಿತಿ ಬಹಳ ವಿಮರ್ಶಾತ್ಮಕ ಮತ್ತು ಖಿನ್ನತೆಗೆ ಒಳಗಾಗಬಹುದು. ಆದರೆ ನಮ್ಮ ದೃ mination ನಿಶ್ಚಯ ಮತ್ತು ಕಠಿಣ ಪರಿಶ್ರಮದಿಂದ ಈ ಪರಿಸ್ಥಿತಿಯನ್ನು ಅನುಕೂಲಕ್ಕೆ ಪರಿವರ್ತಿಸಬಹುದು.
ಎನ್ಆರ್ಐ, ಸಿಎಎ, ಎನ್ಪಿಆರ್ ಮೂಲಕ ಚಿಟ್ಪವನ್ ಪ್ರಭುದ್ಧ ಭಾರತದ ಮೂಲನಿವಾಸಿ ಮುಸ್ಲಿಮರನ್ನು ಪ್ರತ್ಯೇಕಿಸಲು ಬಯಸಿದ್ದರು. ಆದರೆ ಇದು ಎಸ್ಸಿ / ಎಸ್ಟಿಗಳನ್ನು ಪ್ರತ್ಯೇಕಿಸಲು ಮಾತ್ರ. ಎಲ್ಲಾ ರಾಜ್ಯಗಳು, ಜಿಲ್ಲೆಗಳು ಮತ್ತು ಮನೆಗಳಲ್ಲಿ ಲಕ್ಷ್ಮಣ ರೇಖಾವನ್ನು ಸೆಳೆಯುವ ಮೂಲಕ ಮುಖ್ಯ ಸ್ಟ್ರೀಮ್ನಿಂದ ಪ್ರತ್ಯೇಕಿಸಲು, ಧಾರ್ಮಿಕ ಅಲ್ಪಸಂಖ್ಯಾತರು, ಎಸ್ಸಿ / ಎಸ್ಟಿ / ಒಬಿಸಿಗಳನ್ನು ಈಗ COVID-19 ಕೈಗೆತ್ತಿಕೊಂಡಿದೆ.ಆದರೆ ಬೆನೆ ಇಸ್ರೇಲ್ನ ವಿದೇಶಿಯರು ಚಿತ್ತಪವನ್ ಬ್ರಾಹ್ಮಣರಾದ ರೌಡಿ / ರಾಕ್ಷಸ ಸ್ವಯಂ ಪ್ರತ್ಯೇಕಿಸಲಾಗಿದೆ.
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
केंद्रीय मंत्री टी। आर। बालू और दयानिधि मारन को अनुसूचित जाति और अनुसूचित जनजाति (अत्याचार निवारण अधिनियम, 1989) के तहत उनके खिलाफ दर्ज एक मामले में गिरफ्तार किया गया, राज्यसभा सदस्य और पार्टी संगठन सचिव आर एस भारती की गिरफ्तारी के बाद डीएमके के शीर्ष नेता।
13 मई को, मारन और बालू ने लोगों से प्राप्त अभ्यावेदन प्रस्तुत करने के लिए मुख्य सचिव के। शानमुगम से मुलाकात की। उन्होंने बाद में मीडिया को बताया कि अधिकारी ने प्रतिनिधिमंडल को अपमानित किया और उनके साथ उत्पीड़ित नागरिकों की तरह व्यवहार किया।
पूर्व केंद्रीय मंत्रियों के खिलाफ कई जिलों में कई शिकायतें दर्ज की गई हैं और एफआईआर भी दर्ज की गई हैं।
और ADMK मंत्री डिंडुगल श्रीनिवासन जिन्होंने एक अनुसूचित जाति के लड़के को अपनी चप्पल निकालने के लिए मजबूर किया।
टिप्पणियाँ
मोहन एस.आर.
मारन और बालू को क्यों बख्शा जाना चाहिए? व्यक्ति / उच्च पद पर आसीन व्यक्ति को समाज के लिए एक अच्छा उदाहरण स्थापित करना चाहिए। इस तरह दादागिरी नहीं करनी है।
रवि नारायणन
TN में कई न्यायाधीश DMK नियुक्तियां हैं। आगे मारन और बालू के पास फैसलों को प्रभावित करने के लिए टन पैसा है। अगर मारन अभी भी अवैध टेलीफोन एक्सचेंज में नहीं पकड़े गए हैं, तो ये उनके लिए जुझोबॉइज हैं। एमके से शुरू होने वाला पूरा परिवार टीएन पर एक परजीवी है। पूरे देश में क्षेत्रीय जातिवादी दलों के पास केवल अपने स्वयं के परिवार के सदस्यों की सेवा करने के लिए अपने राजनीतिक दल हैं। वे कम से कम अपनी जाति के सामान्य सदस्यों के बारे में भी परेशान हैं।
श्याम एस
लेकिन क्यों? धीरूद्रगल मुनेत्र कालगम न्यायपालिका को नियंत्रित कर रहा है ।।
“हम अकेले जातिवादी, सांप्रदायिक और समर्थक-पूंजीवादी भाजपा को चुनौती दे सकते हैं और लोकतांत्रिक संस्थानों (मोदी) के मर्डरर द्वारा बनाए गए फर्जी ईवीएम / वीवीपीएटी से छेड़छाड़ करके मास्टर कुंजी की पिटाई कर सकते हैं और राउडी राक्षस स्वयं सेवक (आरएसएस) की ओर से चुनाव जीते। बेने इज़राइल के विदेशियों को अपनी माँ के मांस खाने वालों के साथ, प्रबुद्ध भारत छोड़ने के लिए मजबूर होना चाहिए, डंडे, गुलाम और बूट चाटने वाले चमचा, चेल्सा, क्योंकि वे दूर से नियंत्रित हैं!
फासीवादी शासन के चंगुल से देश को आज़ाद कराने के लिए तैयार हो जाइए।
हम, अनुसूचित जाति, अनुसूचित जनजाति, अन्य पिछड़ा वर्ग और धार्मिक अल्पसंख्यक, बाबासाहेब डॉ। भीमराव अंबेडकर के लगातार संघर्ष और अतुलनीय बलिदान के कारण भारत के संविधान के तहत गारंटीकृत हमारे अधिकारों को सुरक्षित करने में सक्षम हैं। लेकिन जाति-पूर्व की सरकारों ने हमारे लोगों के लाभ के लिए इन अधिकारों को लागू नहीं किया। परिणामस्वरूप, संविधान के प्रावधानों के बावजूद, हमारी सामाजिक-आर्थिक स्थिति पहले की तरह सबसे खराब रही। इसलिए, बाबासाहेब ने हमें एक राजनीतिक मंच और एक नेतृत्व के तहत एकजुट होकर सरकार बनाने की वकालत की। इस दिशा में, उन्होंने अपने जीवन काल के दौरान भारत की रिपब्लिकन पार्टी शुरू करने पर विचार किया। लेकिन, शायद, वह नहीं जानता था कि अपनी योजनाओं को अमल में लाने से पहले ही वह इतनी जल्दी मर जाएगा। वह उस कार्य को पूरा नहीं कर सकता था जो बाद में मानवर कांशी राम साहेब द्वारा पूरा किया गया था।
गैर-राजनीतिक मार्ग: जब मानवर कांशी राम साहब ने अम्बेडकरवादी आंदोलन को पुनर्जीवित करने का निर्णय लिया, तो यह आंदोलन लगभग विलुप्त हो गया। लोग आंदोलन के बारे में लगभग भूल गए थे। कांशी राम साहेब ने अम्बेडकरवादी आंदोलन की विफलता का कारण बनने वाली स्थितियों का गहन अध्ययन किया। उन्होंने देखा कि बाबासाहेब के अधिकांश अनुयायी आंदोलन से बाहर थे। उन्होंने उन कारणों की जांच शुरू कर दी जिसके कारण बाबासाहेब अम्बेडकर की मृत्यु के बाद आंदोलन बंद हो गया। उन्होंने गहन अध्ययन के बाद यह समझा कि अंबेडकरवादी आंदोलन की विफलता बहुजन समाज के बीच ‘गैर-राजनीतिक मार्गों’ की कमी के कारण हुई थी और इसलिए, उन्होंने ‘गैर-खरीददार’ बनाने के लिए गैर-राजनीतिक मार्गों को मजबूत करने का निर्णय लिया। नेतृत्व ‘। उन्होंने महसूस किया कि केवल मजबूत गैर-राजनीतिक मार्गों के साथ समाज purcha गैर-खरीददार ’मिशनरी नेताओं का उत्पादन करेगा। इस प्रकार उन्होंने शिक्षित कर्मचारियों और युवाओं को तैयार करके समाज के गैर-राजनीतिक मार्ग तैयार करने का निर्णय लिया। बहुजन समाज पार्टी शुरू करने से पहले, उन्होंने SCAM / ST / OBC और धार्मिक अल्पसंख्यकों के बीच से शिक्षित कर्मचारियों और युवाओं को तैयार करने के लिए BAMCEF और DS-4 की शुरुआत की। उन्होंने अपने जीवन का सबसे अच्छा हिस्सा बहुजन समाज के गैर-राजनीतिक मार्गों को मजबूत करने के लिए समर्पित किया।
बाबासाहेब डॉ। अम्बेडकर के सपने के अनुसार, मानवर कांशी राम साहेब ने 14 अप्रैल, 1984 को बहुजन समाज पार्टी नाम से राजनीतिक पार्टी का शुभारंभ किया। हम, अपने पूर्वजों के नक्शेकदम पर चलते हुए और मानवर कांशी राम साहेब के मार्गदर्शन में, हमारे देश को बनाने में सक्षम हैं। उत्तर प्रदेश में पूर्व में चार बार की सरकार। परिणामस्वरूप, हम उत्तर प्रदेश में अपने लोगों की सामाजिक-आर्थिक स्थिति को सुधारने में सक्षम हैं। हम अपने लोगों के संवैधानिक अधिकारों को सुरक्षित करने में सक्षम हैं। हम अपने पूर्वजों के सम्मान में स्मारक, प्रतिमा और पार्क बनाने में भी सक्षम हैं। लेकिन हम दूसरे राज्यों में अपनी सरकार बनाने में सफल नहीं हो सके। परिणामस्वरूप, हमारे लोगों के खिलाफ अत्याचार बेरोकटोक जारी है। गरीबों का शोषण समाप्त नहीं हुआ है।
भाजपा द्वारा ईवीएम से छेड़छाड़: बीएसपी को हराने के लिए उन्हें इलेक्ट्रॉनिक वोटिंग मशीनों (ईवीएम) में छेड़छाड़ का सहारा लेना पड़ा। बीजेपी और कंपनी ने आम चुनाव जीतने के लिए 2014 में ही ईवीएम का इस्तेमाल किया था। बसपा ने सोचा था कि यह कांग्रेस के घोटालों और घोटालों-दागियों के खिलाफ जनादेश था। लेकिन मार्च 2017 में हुए पांच राज्यों के चुनाव परिणामों ने बीजेपी के ईवीएम घोटाले को उजागर कर दिया है। वे पंजाब, उत्तराखंड, गोवा और मणिपुर में जीत नहीं सके। गोवा और मणिपुर में, कांग्रेस पार्टी को भाजपा पर बढ़त मिली। लेकिन बीजेपी नेताओं ने अन्य विधायकों को अपनी सरकार बनाने में कामयाबी दिलाई है। उत्तराखंड में, यह कांग्रेस का आंतरिक झगड़ा था जिसने भाजपा को बढ़त दिलाई। पंजाब में अकाली दल के सत्ता विरोधी कारक ने कांग्रेस को जीत दिलाई। बीजेपी, अकाली दल की साझेदार होने के नाते चुनाव हार गई। उपरोक्त सभी चार राज्यों में, उन्होंने ईवीएम के साथ छेड़छाड़ नहीं की और परिणाम अपेक्षित लाइनों पर थे। लेकिन उत्तर प्रदेश में, किसी को भी उम्मीद नहीं थी कि बीजेपी को जीत का इतना बड़ा अंतर मिलेगा। यूपी के वरिष्ठ नौकरशाह, जो आमतौर पर पहले से परिणाम जानते हैं, बीएसपी सरकार का स्वागत करने की तैयारी कर रहे थे। परिणाम घोषित होने पर वे पूरी तरह से आश्चर्यचकित थे। मैं, सुबह देर से नतीजों का रुझान देखकर प्रेस में गया और ईवीएम धोखाधड़ी का पर्दाफाश किया। बाद में, हमने ईवीएम की धोखाधड़ी के खिलाफ राष्ट्रव्यापी संघर्ष और वीवीपीएटी को ईवीएम के साथ शामिल करने के लिए कानूनी लड़ाई शुरू की। इस प्रकार, हम हर कदम पर भाजपा का सामना कर रहे हैं।
सहारनपुर में भाजपा की शरारत: यह समझा जाना चाहिए कि बसपा ही एकमात्र है जो भाजपा शासकों के आरएसएस के एजेंडे को चुनौती दे रही है। चाहे वह हैदराबाद विश्वविद्यालय में रोहित वेमुला की मौत हो, गुजरात के ऊना में एससी / एसटी के खिलाफ हमला, मद्य प्रदेश का व्यापम घोटाला हो या दादरी में मुस्लिमों का दमन हो, बसपा ने राज्यसभा में जोरदार विरोध किया और उन्हें बेनकाब किया। इसलिए, बीजेपी के नेता बसपा की आवाज को हवा देने की योजना बना रहे थे। वे बसपा को अन्य समुदायों से अलग करने और बसपा को केवल एससी / एसटी तक सीमित करने की योजना बना रहे हैं। यही कारण है कि वे सहारनपुर में SC / ST और जाट समुदाय के बीच टकराव पैदा करने में कामयाब रहे। वे अपनी साजिश में SC / ST संगठन का उपयोग करने में भी सक्षम हैं। बसपा ने सहारनपुर झड़पों के पीछे भाजपा के खेल-योजना को स्पष्ट रूप से समझा है। बसपा ने संसद में उन्हें बेनकाब करने का फैसला किया। जब सुश्री मायावती ने 18 जुलाई, 2017 को राज्यसभा में सहारनपुर मुद्दे पर बोलने का नोटिस दिया, तो उन्हें डर था कि उनकी शरारतें उजागर हो जाएंगी और इसलिए उन्होंने मुझे बोलने की अनुमति नहीं दी। यहां तक कि मंत्री भी उनके भाषण को रोकने के लिए कोरस में शामिल हुए। वह लोगों की आकांक्षाओं को आवाज देने और उनकी तकलीफों का निवारण करने के लिए संसद में गईं। सहारनपुर में सब्बीरपुर का मुद्दा बहुत गंभीर है जिसमें एक अनुसूचित जाति की मौत हो गई, कई अन्य घायल हो गए और उनके घर जला दिए गए। अगर उसे अपने पीड़ित लोगों के साथ न्याय करने और उनकी रक्षा करने में सक्षम नहीं होने दिया गया, तो उसे संसद में क्यों रहना चाहिए? भाजपा के लोग उसे चुप कराने की कोशिश कर सकते हैं। लेकिन वह बाबासाहेब की बेटी और कांशीराम साहेब की शिष्या होने के नाते किसी के द्वारा चुप नहीं रह सकतीं। उन्होंने 1951 में बाबासाहेब अंबेडकर के रूप में मेरी राज्यसभा सदस्यता से इस्तीफा देने का फैसला किया। उन्होंने राज्यसभा सीट छोड़ने के बाद पूरे देश का दौरा करने का फैसला किया है ताकि वे अपने लोगों को तैयार कर सकें और हर राज्य में अपने आंदोलन को मजबूत बना सकें। हमारी सरकार बनाकर शोषण का।
आंदोलन की सफलता में विश्वास है:
बीएसपी बिना किसी अन्य पार्टी के आधार पर अपने दम पर कामयाबी हासिल करेगी। वास्तव में, केवल बसपा ही जातिवादी, सांप्रदायिक और समर्थक पूंजीवादी भाजपा को चुनौती और हरा सकती है। बसपा के अलावा किसी अन्य दल को भाजपा को चुनौती देने का दृढ़ संकल्प और नैतिकता नहीं मिली है। उन्हें हमारे आंदोलन की सफलता में विश्वास है।
बसपा के पूर्वजों को बहुत अधिक कठिन परिस्थितियों का सामना करना पड़ा था, लेकिन उन्होंने हिम्मत नहीं हारी। बाबासाहेब अम्बेडकर और मनौवर कांशी रामजी को न तो निराशा हुई और न ही वे तब हतोत्साहित हुए जब उन्हें गंभीर चुनौतियों और असफलताओं का सामना करना पड़ा। बेहेनजी सुश्री मायावती को देखें। क्या तुमने कभी मुझे निराश, उदास और निराश देखा है? हर कठिन परिस्थिति ने उसे कठिन बना दिया है और उसे अधिक दृढ़ संकल्प के साथ आगे बढ़ने के लिए बनाया है। उसने अकेले ही आंदोलन को आगे बढ़ाया। उसने हमेशा अपने काम का आनंद लिया। सभी को बहुत आनंद के साथ काम करना चाहिए। यह मत सोचो कि सफलता खुशी लाती है। दूसरी ओर यह वह खुशी है जो हमें सफलता दिलाती है। सभी को हमारे संघर्षों को बड़े उत्सव और आनंद के साथ ले जाना चाहिए। वर्तमान स्थिति बहुत महत्वपूर्ण और निराशाजनक लग सकती है। लेकिन इस स्थिति को हमारे दृढ़ संकल्प और कड़ी मेहनत से लाभ में बदल सकता है।
एनआरआई, सीएए, एनपीआर के माध्यम से चितपावन प्रबुद्ध भारत के आदिवासी मुसलमानों को अलग करना चाहता था। लेकिन यह केवल SC / ST को अलग करना था। अब COVID-19 उनके लिए सभी राज्यों, जिलों और यहां तक कि घरों में लक्ष्मण रेखा खींचकर मेन स्ट्रीम से धार्मिक अल्पसंख्यकों, SC / STs / OBC को अलग-थलग करने के लिए उनके लिए आसान हो गया है। अलग-थलग हैं।
103) Classical Telugu- క్లాసికల్ తెలుగు,
కేంద్ర మంత్రులు టి ఆర్ బాలూ, దయానిధి మారన్ వారిపై షెడ్యూల్డ్ కుల, షెడ్యూల్డ్ తెగ (దారుణాల నివారణ చట్టం, 1989, రాజ్యసభ సభ్యుడు, పార్టీ సంస్థ కార్యదర్శి ఆర్ ఎస్ భారతి అరెస్టు తరువాత అగ్రశ్రేణి డిఎంకె నాయకులు కింద నమోదైన కేసులో అరెస్టు చేశారు.
ప్రజల నుండి అందుకున్న ప్రాతినిధ్యాలను సమర్పించడానికి మే 13 న మారన్, బాలూ ప్రధాన కార్యదర్శి కె షణ్ముగం కలిశారు. ఆ అధికారి ప్రతినిధి బృందాన్ని అవమానించారని, వారిని అణగారిన పౌరులలా చూశారని వారు తరువాత మీడియాకు చెప్పారు.
మాజీ జిల్లా మంత్రులపై పలు జిల్లాల్లో పలు ఫిర్యాదులు నమోదయ్యాయి మరియు ఎఫ్ఐఆర్లు కూడా నమోదయ్యాయి.
మరియు ADMK మంత్రి దిండుగల్ శ్రీనివాసన్ షెడ్యూల్డ్ కుల బాలుడిని తన చప్పల్స్ తొలగించమని బలవంతం చేశాడు.
వ్యాఖ్యలు
మోహన్ ఎస్.ఆర్
మారన్ & బాలును ఎందుకు తప్పించాలి? ఉన్నత పదవిలో ఉన్న / ఉన్న వ్యక్తి సమాజానికి మంచి ఉదాహరణగా ఉండాలి. దాదాగిరి ఇలా చేయకూడదు.
రవి నారాయణన్
టిఎన్లోని చాలా మంది న్యాయమూర్తులు డిఎంకె నియామకాలు. ఇంకా మారన్ మరియు బాలు నిర్ణయాలు ప్రభావితం చేయడానికి టన్నుల డబ్బును కలిగి ఉన్నారు. మారన్ ఇప్పటికీ అక్రమ టెలిఫోన్ ఎక్స్ఛేంజిలో చిక్కుకోకపోతే, ఇవి అతనికి జూజూబీలు. MK నుండి ప్రారంభమయ్యే మొత్తం కుటుంబం TN లో పరాన్నజీవి. దేశవ్యాప్తంగా ప్రాంతీయ కులత పార్టీలు తమ రాజకీయ పార్టీలను కలిగి ఉన్నాయి, వారి స్వంత కుటుంబ సభ్యులకు సేవ చేయడానికి మాత్రమే. వారు తమ సొంత కుల సాధారణ సభ్యుల గురించి కూడా కనీసం బాధపడరు.
శ్యామ్ ఎస్
కానీ ఎందుకు? ధీరుదర్గల్ మున్నేట కలగం న్యాయవ్యవస్థను నియంత్రిస్తోంది ..
“మోసపూరిత EVM లు / VVPAT లను దెబ్బతీసి, రౌడీ రక్షా స్వయం సేవకులు (RSS) తరపున ఎన్నికలలో గెలిచి మాస్టర్ కీని గబ్బిలించిన తరువాత ప్రజాస్వామ్య సంస్థల హంతకుడు (మోడీ) నేతృత్వంలోని కుల, మత, పెట్టుబడిదారీ అనుకూల బిజెపిని మనం మాత్రమే సవాలు చేయవచ్చు మరియు ఓడించగలము. బెనె ఇజ్రాయెల్ నుండి వచ్చిన విదేశీయులు తమ తల్లి మాంసం తినేవారు, స్టూజెస్, బానిసలు మరియు బూట్ లిక్కర్లు, చమ్చాస్, చెలాస్ తో రిమోట్గా నియంత్రించబడుతున్నందున ప్రభుభారత్ ను విడిచిపెట్టవలసి వస్తుంది!
ఫాసిస్ట్ పాలన బారి నుండి దేశాన్ని విముక్తి చేయడానికి సిద్ధంగా ఉండండి.
బాబాసాహెబ్ డాక్టర్ భీమ్రావ్ అంబేద్కర్ యొక్క నిరంతర పోరాటం మరియు సాటిలేని త్యాగం వల్ల మనం, షెడ్యూల్డ్ కులాలు, షెడ్యూల్డ్ తెగలు, ఇతర వెనుకబడిన తరగతులు మరియు మతపరమైన మైనారిటీలు భారత రాజ్యాంగం ప్రకారం హామీ ఇచ్చిన మన హక్కులను పొందగలుగుతున్నాము. కానీ కుల-పక్షపాత ప్రభుత్వాలు ఈ హక్కులను మన ప్రజల ప్రయోజనాల కోసం అమలు చేయలేదు. ఫలితంగా, రాజ్యాంగ నిబంధనలు ఉన్నప్పటికీ, మన సామాజిక-ఆర్థిక పరిస్థితి మునుపటిలా చెత్తగా ఉంది. అందువల్ల, ఒక రాజకీయ వేదిక మరియు ఒక నాయకత్వంలో ఐక్యమై మన స్వంతంగా ప్రభుత్వాన్ని ఏర్పాటు చేయాలని బాబాసాహెబ్ మాకు సూచించారు. ఈ దిశలో, అతను తన జీవిత కాలంలో రిపబ్లికన్ పార్టీ ఆఫ్ ఇండియాను ప్రారంభించాలని ఆలోచించాడు. అతను తన ప్రణాళికలను అమలులోకి తీసుకురాకముందే ఇంత త్వరగా చనిపోతాడని అతనికి తెలియదు. అతను మన్యావర్ కాన్షి రామ్ సాహెబ్ చేత పూర్తి చేయబడిన పనిని పూర్తి చేయలేకపోయాడు.
రాజకీయేతర మార్గాలు: మన్యావర్ కాన్షి రామ్ సాహెబ్ అంబేద్కరైట్ ఉద్యమాన్ని పునరుద్ధరించాలని నిర్ణయించుకున్నప్పుడు, ఉద్యమం దాదాపు అంతరించిపోయింది. ప్రజలు ఉద్యమం గురించి దాదాపు మరచిపోయారు. అంబేద్కరైట్ ఉద్యమం విఫలం కావడానికి కారణమైన పరిస్థితుల గురించి కాన్షి రామ్ సాహెబ్ లోతైన అధ్యయనం చేశారు. బాబాసాహెబ్ అనుచరులు చాలా మంది ఉద్యమానికి దూరంగా ఉన్నారని ఆయన చూశారు. బాబాసాహెబ్ అంబేద్కర్ మరణం తరువాత ఉద్యమం నిలిపివేయడానికి కారణమైన కారణాలను ఆయన పరిశీలించడం ప్రారంభించారు. బహుజన్ సమాజ్లో ‘రాజకీయేతర మార్గాలు’ లేకపోవడం వల్ల అంబేద్కరైట్ ఉద్యమం విఫలమైందని, అందువల్ల, ‘కొనుగోలు చేయలేనివి’ సృష్టించడానికి రాజకీయేతర మార్గాలను బలోపేతం చేయాలని ఆయన నిర్ణయించుకున్నారు. నాయకత్వం ‘. బలమైన రాజకీయేతర మార్గాలున్న సమాజం మాత్రమే ‘కొనుగోలు చేయలేని’ మిషనరీ నాయకులను ఉత్పత్తి చేస్తుందని ఆయన గ్రహించారు. ఆ విధంగా విద్యావంతులైన ఉద్యోగులు, యువకులను సిద్ధం చేయడం ద్వారా సమాజంలోని రాజకీయేతర మార్గాలను సిద్ధం చేయాలని ఆయన నిర్ణయించుకున్నారు. బహుజన్ సమాజ్ పార్టీని ప్రారంభించడానికి ముందు, ఎస్సీ / ఎస్టీ / ఓబిసిలు మరియు మతపరమైన మైనారిటీల నుండి విద్యావంతులైన ఉద్యోగులు మరియు యువకులను సిద్ధం చేయడానికి అతను BAMCEF మరియు DS-4 ను ప్రారంభించాడు. బహుజన్ సమాజ్ యొక్క రాజకీయేతర మార్గాలను బలోపేతం చేయడానికి అతను తన జీవితంలో ఉత్తమ భాగాన్ని కేటాయించాడు.
బాబాసాహెబ్ డాక్టర్ అంబేద్కర్ కలలుగన్నట్లుగా, మన్యావర్ కాన్షి రామ్ సాహెబ్ ఏప్రిల్ 14, 1984 న రాజకీయ పార్టీని, అంటే బహుజన్ సమాజ్ పార్టీని ప్రారంభించారు. మన పూర్వీకుల అడుగుజాడలను అనుసరించి, మన్యావర్ కాన్షి రామ్ సాహెబ్ యొక్క మార్గదర్శకత్వం ద్వారా, మన ఏర్పాటు చేయగలము గతంలో ఉత్తర ప్రదేశ్లో నాలుగుసార్లు సొంత ప్రభుత్వం. ఫలితంగా, మేము ఉత్తర ప్రదేశ్లోని మన ప్రజల సామాజిక-ఆర్థిక పరిస్థితిని మెరుగుపరచగలుగుతున్నాము. మేము మా ప్రజల రాజ్యాంగ హక్కులను పొందగలుగుతున్నాము. మన పూర్వీకుల గౌరవార్థం స్మారక చిహ్నాలు, విగ్రహాలు మరియు ఉద్యానవనాలు కూడా నిర్మించగలుగుతున్నాము. కానీ ఇతర రాష్ట్రాల్లో మన ప్రభుత్వాన్ని ఏర్పాటు చేయడంలో మేము విజయం సాధించలేకపోయాము. ఫలితంగా, మా ప్రజలపై దారుణాలు నిరంతరాయంగా కొనసాగుతున్నాయి. పేదల దోపిడీ అంతం కాలేదు.
బిజెపి చేత ఈవీఎంలను దెబ్బతీయడం: బీఎస్పీని ఓడించడానికి వారు ఎలక్ట్రానిక్ ఓటింగ్ యంత్రాలను (ఈవీఎం) దెబ్బతీసే మోసపూరిత మార్గాన్ని ఆశ్రయించాల్సి వచ్చింది. సార్వత్రిక ఎన్నికలలో గెలవడానికి బిజెపి మరియు సంస్థ 2014 లోనే ఈవీఎంలను ఉపయోగించాయి. కాంగ్రెస్ యొక్క మోసాలు, కుంభకోణాలు-కళంకం పాలనకు వ్యతిరేకంగా ఇది తప్పనిసరి అని బిఎస్పి భావించింది. కానీ 2017 మార్చిలో జరిగిన ఐదు రాష్ట్రాల ఎన్నికల ఫలితాలు బిజెపి యొక్క ఈవీఎం కుంభకోణాన్ని బహిర్గతం చేశాయి. పంజాబ్, ఉత్తర్ఖండ్, గోవా, మణిపూర్లలో వారు గెలవలేకపోయారు. గోవా, మణిపూర్లలో బిజెపిపై కాంగ్రెస్ పార్టీకి ఆధిక్యం లభించింది. కానీ బిజెపి నాయకులు ఇతర ఎమ్మెల్యేలు తమ ప్రభుత్వాలను ఏర్పాటు చేసుకున్నారు. ఉత్తర్ఖండ్లో కాంగ్రెస్ అంతర్గత గొడవలే బిజెపికి ముందడుగు వేసింది. పంజాబ్లో, అకాలీదళ్ యొక్క అధికార వ్యతిరేక అంశం కాంగ్రెస్కు విజయాన్ని ఇచ్చింది. అకాలీదళ్ భాగస్వామి కావడంతో బిజెపి ఎన్నికల్లో ఓడిపోయింది. పైన పేర్కొన్న నాలుగు రాష్ట్రాల్లో, అవి ఈవీఎంలను దెబ్బతీయలేదు మరియు ఫలితాలు ఆశించిన విధంగా ఉన్నాయి. కానీ ఉత్తర ప్రదేశ్లో బిజెపికి ఇంత పెద్ద తేడా లభిస్తుందని ఎవరూ expected హించలేదు. సాధారణంగా ముందుగానే ఫలితాలను తెలుసుకున్న యుపికి చెందిన సీనియర్ అధికారులు బిఎస్పి ప్రభుత్వాన్ని స్వాగతించడానికి సన్నాహాలు చేస్తున్నారు. ఫలితాలు ప్రకటించినప్పుడు వారు పూర్తిగా ఆశ్చర్యపోయారు. నేను, ఉదయాన్నే ఫలితాల ధోరణిని చూసి, పత్రికలకు వెళ్లి, EVM మోసాన్ని బయటపెట్టాను. తరువాత, మేము EVM ల యొక్క మోసానికి వ్యతిరేకంగా VVPAT ను EVM లతో విలీనం చేయడానికి దేశవ్యాప్తంగా పోరాటం ప్రారంభించాము. ఆ విధంగా బిజెపిని అడుగడుగునా ఎదుర్కొంటున్నాం.
సహారాన్పూర్లో బిజెపి దుర్మార్గం: బిజెపి పాలకుల ఆర్ఎస్ఎస్ ఎజెండాను సవాలు చేస్తున్నది బిఎస్పి మాత్రమే అని అర్థం చేసుకోవాలి. హైదరాబాద్ విశ్వవిద్యాలయంలో రోహిత్ వేముల మరణం, గుజరాత్ ఉనాలో ఎస్సీ / ఎస్టీలపై దాడి, మధ్యప్రదేశ్ యొక్క వ్యాపం కుంభకోణం లేదా దాద్రిలో ముస్లింలను హతమార్చడం వంటివి కావచ్చు, బిఎస్పి వారిని తీవ్రంగా వ్యతిరేకించింది మరియు రాజ్యసభలో బహిర్గతం చేసింది. అందువల్ల, బిజెపి గొంతును ఉక్కిరిబిక్కిరి చేయడానికి బిజెపి నాయకులు ప్రణాళికలు వేస్తున్నారు. బీఎస్పీని ఇతర వర్గాల నుంచి వేరుచేయాలని, బీఎస్పీని ఎస్సీ / ఎస్టీలకు మాత్రమే పరిమితం చేయాలని వారు యోచిస్తున్నారు. అందుకే సహారాన్పూర్లో ఎస్సీ / ఎస్టీలు, జాట్ వర్గాల మధ్య ఘర్షణలు సృష్టించగలిగారు. వారు తమ కుట్రలో ఎస్సీ / ఎస్టీ సంస్థను కూడా ఉపయోగించుకోగలుగుతారు. సహారాన్పూర్ ఘర్షణల వెనుక బిజెపి ఆట ప్రణాళికను బిఎస్పి స్పష్టంగా అర్థం చేసుకుంది. వాటిని పార్లమెంటులో బహిర్గతం చేయాలని బీఎస్పీ నిర్ణయించింది. జూలై 18, 2017 న రాజ్యసభలో సహారన్పూర్ సమస్యపై మాట్లాడటానికి ఎంఎస్ మాయావతి నోటీసు ఇచ్చినప్పుడు, వారి అల్లర్లు బయటపడతాయని వారు భయపడ్డారు, అందువల్ల వారు నన్ను మాట్లాడటానికి అనుమతించలేదు. ఆమె ప్రసంగాన్ని నివారించడానికి మంత్రులు కూడా కోరస్ లో చేరారు. ప్రజల ఆకాంక్షలకు స్వరం ఇవ్వడానికి మరియు వారి కష్టాలకు పరిష్కారాలను కనుగొనటానికి ఆమె పార్లమెంటుకు వెళ్ళింది. సహారన్పూర్ లోని సబ్బీర్పూర్ సమస్య చాలా తీవ్రమైనది, ఇందులో షెడ్యూల్డ్ కులం చంపబడింది, అనేక మంది గాయపడ్డారు మరియు వారి ఇళ్ళు కాలిపోయాయి. ఆమె బాధిత ప్రజలకు న్యాయం చేయడానికి అనుమతించకపోతే మరియు వారిని రక్షించలేకపోతే, ఆమె పార్లమెంటులో ఎందుకు ఉండాలి? ఆమెను మౌనంగా ఉంచడానికి బిజెపి ప్రజలు ప్రయత్నించవచ్చు. కానీ ఆమె, బాబాసాహెబ్ కుమార్తె మరియు కాన్షి రామ్ సాహెబ్ శిష్యురాలు కావడం వల్ల ఎవరూ నిశ్శబ్దం చేయలేరు. 1951 లో బాబాసాహెబ్ అంబేద్కర్ చేసినట్లు నా రాజ్యసభ సభ్యత్వానికి రాజీనామా చేయాలని ఆమె నిర్ణయించుకుంది. రాజ్యసభ స్థానాన్ని విడిచిపెట్టిన తరువాత, తన ప్రజలను సిద్ధం చేయడానికి మొత్తం దేశంలో పర్యటించాలని మరియు అన్ని రాష్ట్రాలకు ముగింపు పలకడానికి ప్రతి రాష్ట్రంలో మన ఉద్యమాన్ని బలోపేతం చేయాలని ఆమె నిర్ణయించింది. మా ప్రభుత్వాన్ని ఏర్పాటు చేయడం ద్వారా దోపిడీ.
ఉద్యమం విజయవంతం కావడంలో విశ్వాసం కలిగి ఉండండి:
మరే పార్టీని బట్టి బిఎస్పి తమ సొంత బలం మీద విజయం సాధిస్తుంది. వాస్తవానికి, కుల, మత, పెట్టుబడిదారీ అనుకూల బిజెపిని బిఎస్పి మాత్రమే సవాలు చేయగలదు మరియు ఓడించగలదు. బిఎస్పి తప్ప, మరే పార్టీకి బిజెపిని సవాలు చేయాలనే సంకల్పం, నైతికత లభించలేదు. మా ఉద్యమం విజయంపై వారికి నమ్మకం ఉంది.
బిఎస్పి యొక్క పూర్వీకులు చాలా కఠినమైన పరిస్థితులను ఎదుర్కొన్నారు, కాని వారు హృదయాన్ని కోల్పోలేదు. బాబాసాహెబ్ అంబేద్కర్ మరియు మన్యావర్ కాన్షి రాంజీ నిరాశ చెందలేదు లేదా తీవ్రమైన సవాళ్లను మరియు ఎదురుదెబ్బలను ఎదుర్కొన్నప్పుడు వారు నిరుత్సాహపడలేదు. బెహెంజీ ఎంఎస్ మాయావతి చూడండి. నన్ను నిరాశ, విచారం మరియు నిరాశను మీరు ఎప్పుడైనా చూశారా? ప్రతి కఠినమైన పరిస్థితి ఆమెను కఠినతరం చేసింది మరియు ఎక్కువ దృ with నిశ్చయంతో ముందుకు సాగేలా చేసింది. ఆమె ఒంటరిగా ఉద్యమాన్ని ముందుకు తీసుకువెళ్ళింది. ఆమె ఎప్పుడూ తన పనిని ఆస్వాదించింది. అందరూ ఎంతో ఆనందంతో పనిచేయాలి. విజయం ఆనందాన్ని ఇస్తుందని అనుకోకండి. మరోవైపు ఆనందం మనకు విజయాన్ని తెస్తుంది. ప్రతి ఒక్కరూ మన పోరాటాలను గొప్ప వేడుక మరియు ఆనందంతో మోయాలి. ప్రస్తుత పరిస్థితి చాలా క్లిష్టమైనది మరియు నిరుత్సాహపరుస్తుంది. కానీ మన దృ mination నిశ్చయం మరియు కృషి ద్వారా ఈ పరిస్థితిని ప్రయోజనానికి మార్చగలదు.
ఎన్ఆర్ఐ, సిఎఎ, ఎన్పిఆర్ ద్వారా చిట్పావన్ ప్రభుభారత్ యొక్క ఆదిమ ముస్లింలను వేరుచేయాలని కోరుకున్నారు. కానీ అది ఎస్సీ / ఎస్టీలను వేరుచేయడం మాత్రమే. అన్ని రాష్ట్రాలు, జిల్లాలు మరియు గృహాలలో కూడా లక్ష్మణ రేఖను గీయడం ద్వారా ప్రధాన ప్రవాహం నుండి వేరుచేయడానికి, మతపరమైన మైనారిటీలు, ఎస్సీ / ఎస్టీలు / ఓబిసిలను ఇప్పుడు కోవిడ్ -19 సులభతరం చేసింది.కానీ ఇజ్రాయెల్ నుండి వచ్చిన విదేశీయులు రౌడీ / రాక్షస స్వయం యొక్క చిత్పావన్ బ్రాహ్మణులు వేరుచేయబడతాయి.
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
കേന്ദ്രസഭാംഗങ്ങളായ ടി ആർ ബാലു, ദയാനിധി മാരൻ എന്നിവർക്കെതിരെയാണ് പട്ടികജാതി-പട്ടികവർഗ (അതിക്രമങ്ങൾ തടയൽ നിയമം, 1989) പ്രകാരം രജിസ്റ്റർ ചെയ്ത കേസിൽ അറസ്റ്റിലായത്.
മെയ് 13 ന് മാരനും ബാലുവും ചീഫ് സെക്രട്ടറി കെ ഷൺമുഖത്തെ സന്ദർശിച്ച് ജനങ്ങളിൽ നിന്ന് ലഭിച്ച പ്രാതിനിധ്യം സമർപ്പിച്ചു. ഉദ്യോഗസ്ഥർ സംഘത്തെ അപമാനിക്കുകയും അടിച്ചമർത്തപ്പെട്ട പൗരന്മാരെപ്പോലെയാണ് പെരുമാറിയതെന്നും അവർ പിന്നീട് മാധ്യമങ്ങളോട് പറഞ്ഞു.
മുൻ കേന്ദ്രമന്ത്രിമാർക്കെതിരെ നിരവധി ജില്ലകളിൽ നിരവധി പരാതികൾ രജിസ്റ്റർ ചെയ്തിട്ടുണ്ട്.
എ.ഡി.എം.കെ മന്ത്രി ദിന്ദുഗൽ ശ്രീനിവാസനും ഒരു ഷെഡ്യൂൾഡ് ജാതി ബാലനെ തന്റെ ചാപ്പലുകൾ നീക്കംചെയ്യാൻ നിർബന്ധിച്ചു.
അഭിപ്രായങ്ങൾ
മോഹൻ എസ്
മാരനെയും ബാലുവിനെയും ഒഴിവാക്കേണ്ടത് എന്തുകൊണ്ട്? ഉയർന്ന പദവിയിലുള്ള / പദവിയിലുള്ള വ്യക്തി സമൂഹത്തിന് ഒരു നല്ല മാതൃക കാണിക്കണം. ഇതുപോലെ ദാദഗിരി ചെയ്യരുത്.
രവി നാരായണൻ
ടിഎനിലെ നിരവധി ജഡ്ജിമാർ ഡിഎംകെ നിയമിച്ചവരാണ്. തീരുമാനങ്ങളെ സ്വാധീനിക്കാൻ മാരനും ബാലുവിനും ധാരാളം പണമുണ്ട്. മാരൻ ഇപ്പോഴും അനധികൃത ടെലിഫോൺ എക്സ്ചേഞ്ചിൽ പിടിക്കപ്പെട്ടിട്ടില്ലെങ്കിൽ, ഇവ അദ്ദേഹത്തെ സംബന്ധിച്ചിടത്തോളം ജൂജൂബികളാണ്. എംകെയിൽ നിന്ന് ആരംഭിക്കുന്ന മുഴുവൻ കുടുംബവും ടിഎനിലെ ഒരു പരാന്നഭോജിയാണ്. രാജ്യത്തുടനീളമുള്ള പ്രാദേശിക ജാതീയ പാർട്ടികൾക്ക് അവരുടെ രാഷ്ട്രീയ പാർട്ടികൾ ഉള്ളത് സ്വന്തം കുടുംബാംഗങ്ങളെ സേവിക്കാൻ മാത്രമാണ്. സ്വന്തം ജാതി സാധാരണ അംഗങ്ങളെപ്പോലും അവർ ശല്യപ്പെടുത്തുന്നില്ല.
ശ്യാം എസ്
പക്ഷെ എന്തിന്? ധീറുദർഗൽ മുന്നേട്ട കലകം നീതിന്യായ വ്യവസ്ഥയെ നിയന്ത്രിക്കുന്നു ..
തട്ടിപ്പ് ഇവിഎമ്മുകൾ / വിവിപിടികളെ തകർത്ത് മാസ്റ്റർ കീയെ ചൂഷണം ചെയ്ത ശേഷം ജനാധിപത്യ സ്ഥാപനങ്ങളുടെ കൊലപാതകിയുടെ (മോദി) നേതൃത്വത്തിലുള്ള ജാതി, സാമുദായിക, മുതലാളിത്ത അനുകൂല ബിജെപിയെ വെല്ലുവിളിക്കാനും പരാജയപ്പെടുത്താനും ഞങ്ങൾക്ക് മാത്രമേ കഴിയൂ. ബെന ഇസ്രായേലിൽ നിന്നുള്ള വിദേശികൾ, സ്വന്തം അമ്മയുടെ മാംസം ഭക്ഷിക്കുന്നവർ, സ്റ്റൂജുകൾ, അടിമകൾ, ബൂട്ട് നിക്കറുകൾ, ചാംചാസ്, ചേലകൾ എന്നിവരോടൊപ്പം വിദൂരമായി നിയന്ത്രിക്കപ്പെടുന്നതിനാൽ പ്രഭാ ഭാരതത്തിൽ നിന്ന് പുറത്തുപോകാൻ നിർബന്ധിതരാകണം!
ഫാസിസ്റ്റ് ഭരണത്തിന്റെ പിടിയിൽ നിന്ന് രാജ്യത്തെ മോചിപ്പിക്കാൻ തയ്യാറാകുക.
ബാബാസാഹേബ് ഡോ. ഭീംറാവു അംബേദ്കറുടെ നിരന്തരമായ പോരാട്ടവും സമാനതകളില്ലാത്ത ത്യാഗവും മൂലം പട്ടികജാതിക്കാർ, പട്ടികവർഗക്കാർ, മറ്റ് പിന്നോക്ക വിഭാഗങ്ങൾ, മതന്യൂനപക്ഷങ്ങൾ എന്നിവർക്ക് ഇന്ത്യൻ ഭരണഘടന പ്രകാരം ഉറപ്പുനൽകുന്ന ഞങ്ങളുടെ അവകാശങ്ങൾ നേടാൻ കഴിയും. എന്നാൽ ജാതി-മുൻവിധിയോടെയുള്ള സർക്കാരുകൾ ഈ അവകാശങ്ങൾ നമ്മുടെ ജനങ്ങളുടെ പ്രയോജനത്തിനായി നടപ്പാക്കിയില്ല. തൽഫലമായി, ഭരണഘടനയുടെ വ്യവസ്ഥകൾ ഉണ്ടായിരുന്നിട്ടും, നമ്മുടെ സാമൂഹിക-സാമ്പത്തിക സ്ഥിതി മുമ്പത്തെപ്പോലെ മോശമായി തുടർന്നു. അതിനാൽ, ഒരു രാഷ്ട്രീയ വേദിയിലും ഒരു നേതൃത്വത്തിലും ഐക്യപ്പെടുന്നതിലൂടെ സ്വന്തമായി സർക്കാർ രൂപീകരിക്കാൻ ബാബാസാഹേബ് ഞങ്ങളെ ഉപദേശിച്ചു. ഈ ദിശയിൽ, തന്റെ ജീവിതകാലത്ത് റിപ്പബ്ലിക്കൻ പാർട്ടി ഓഫ് ഇന്ത്യ ആരംഭിക്കാൻ അദ്ദേഹം ആലോചിച്ചു. പക്ഷേ, തന്റെ പദ്ധതികൾ നടപ്പാക്കുന്നതിന് മുമ്പുതന്നെ താൻ ഇത്രയും നേരത്തെ മരിക്കുമെന്ന് അദ്ദേഹത്തിന് അറിയില്ലായിരുന്നു. പിന്നീട് മന്യവർ കൻഷി രാം സാഹിബ് പൂർത്തിയാക്കിയ ചുമതല അദ്ദേഹത്തിന് പൂർത്തിയാക്കാൻ കഴിഞ്ഞില്ല.
രാഷ്ട്രീയേതര വഴികൾ: അംബേദ്കറൈറ്റ് പ്രസ്ഥാനത്തെ പുനരുജ്ജീവിപ്പിക്കാൻ മന്യവർ കൻഷി റാം സാഹിബ് തീരുമാനിച്ചപ്പോൾ പ്രസ്ഥാനം ഏതാണ്ട് വംശനാശം സംഭവിച്ചു. പ്രസ്ഥാനത്തെക്കുറിച്ച് ആളുകൾ ഏറെക്കുറെ മറന്നിരുന്നു. അംബേദ്കറൈറ്റ് പ്രസ്ഥാനത്തിന്റെ പരാജയത്തിന് കാരണമായ അവസ്ഥകളെക്കുറിച്ച് കാൻഷി റാം സാഹിബ് ആഴത്തിലുള്ള പഠനം നടത്തി. ബാബാസാഹേബിന്റെ അനുയായികളിൽ ഭൂരിഭാഗവും പ്രസ്ഥാനത്തിന് പുറത്താണെന്ന് അദ്ദേഹം കണ്ടു. ബാബാസാഹേബ് അംബേദ്കറുടെ മരണത്തെത്തുടർന്ന് പ്രസ്ഥാനം നിർത്തലാക്കാൻ കാരണമായ കാരണങ്ങൾ അദ്ദേഹം അന്വേഷിക്കാൻ തുടങ്ങി. സമഗ്രമായ പഠനത്തിന് ശേഷം, ബഹുജൻ സമാജിൽ ‘രാഷ്ട്രീയേതര വഴികളുടെ’ അഭാവമാണ് അംബേദ്കറൈറ്റ് പ്രസ്ഥാനത്തിന്റെ പരാജയത്തിന് കാരണമായതെന്ന് അദ്ദേഹം മനസ്സിലാക്കി, അതിനാൽ, വാങ്ങാൻ കഴിയാത്തവ സൃഷ്ടിക്കുന്നതിന് രാഷ്ട്രീയേതര വഴികൾ ശക്തിപ്പെടുത്താൻ അദ്ദേഹം തീരുമാനിച്ചു. നേതൃത്വം ‘. ശക്തമായ രാഷ്ട്രീയേതര വഴികളുള്ള സമൂഹം മാത്രമേ ‘വാങ്ങാൻ കഴിയാത്ത’ മിഷനറി നേതാക്കളെ സൃഷ്ടിക്കുകയുള്ളൂവെന്ന് അദ്ദേഹം മനസ്സിലാക്കി. അങ്ങനെ വിദ്യാസമ്പന്നരായ ജീവനക്കാരെയും യുവാക്കളെയും തയ്യാറാക്കി സമൂഹത്തിന്റെ രാഷ്ട്രീയേതര വഴികൾ തയ്യാറാക്കാൻ അദ്ദേഹം തീരുമാനിച്ചു. ബഹുജൻ സമാജ് പാർട്ടി ആരംഭിക്കുന്നതിനുമുമ്പ്, എസ്സി / എസ്ടി / ഒബിസി, മതന്യൂനപക്ഷങ്ങളിൽ നിന്നുള്ള വിദ്യാസമ്പന്നരായ ജീവനക്കാരെയും യുവാക്കളെയും സജ്ജമാക്കുന്നതിനായി അദ്ദേഹം BAMCEF, DS-4 എന്നിവ ആരംഭിച്ചു. ബഹുജൻ സമാജിന്റെ രാഷ്ട്രീയേതര വഴികൾ ശക്തിപ്പെടുത്തുന്നതിനായി അദ്ദേഹം തന്റെ ജീവിതത്തിന്റെ മികച്ച ഭാഗം ചെലവഴിച്ചു.
ബാബാസാഹേബ് ഡോ. അംബേദ്കർ സ്വപ്നം കണ്ടതുപോലെ, മാന്യവർ കൻഷി രാം സാഹിബ് 1984 ഏപ്രിൽ 14 ന് ബഹുജൻ സമാജ് പാർട്ടി എന്ന രാഷ്ട്രീയ പാർട്ടി ആരംഭിച്ചു. നമ്മുടെ പൂർവ്വികരുടെ പാത പിന്തുടർന്ന് മാന്യവർ കാൻഷി റാം സാഹിബിന്റെ മാർഗ്ഗനിർദ്ദേശം വഴി നമുക്ക് രൂപീകരിക്കാൻ കഴിയും. മുമ്പ് ഉത്തർപ്രദേശിൽ നാല് തവണ സ്വന്തം സർക്കാർ. തൽഫലമായി, ഉത്തർപ്രദേശിലെ നമ്മുടെ ജനങ്ങളുടെ സാമൂഹിക-സാമ്പത്തിക സ്ഥിതി മെച്ചപ്പെടുത്താൻ ഞങ്ങൾക്ക് കഴിയും. നമ്മുടെ ജനങ്ങളുടെ ഭരണഘടനാപരമായ അവകാശങ്ങൾ നേടാൻ ഞങ്ങൾക്ക് കഴിയും. നമ്മുടെ പൂർവ്വികരുടെ ബഹുമാനാർത്ഥം സ്മാരകങ്ങളും പ്രതിമകളും പാർക്കുകളും നിർമ്മിക്കാനും ഞങ്ങൾക്ക് കഴിയും. എന്നാൽ മറ്റ് സംസ്ഥാനങ്ങളിൽ ഞങ്ങളുടെ സർക്കാർ രൂപീകരിക്കുന്നതിൽ വിജയിക്കാൻ ഞങ്ങൾക്ക് കഴിഞ്ഞില്ല. തൽഫലമായി, നമ്മുടെ ജനതയ്ക്കെതിരായ അതിക്രമങ്ങൾ തടസ്സമില്ലാതെ തുടരുകയാണ്. ദരിദ്രരുടെ ചൂഷണം അവസാനിച്ചിട്ടില്ല.
ബി.ജെ.പിയുടെ ഇ.വി.എമ്മുകളെ തകർക്കുന്നു: ബി.എസ്.പിയെ പരാജയപ്പെടുത്താൻ ഇലക്ട്രോണിക് വോട്ടിംഗ് മെഷീനുകളെ (ഇ.വി.എം) തട്ടിയെടുക്കുന്നതിനുള്ള വഞ്ചനാപരമായ മാർഗം അവലംബിക്കേണ്ടിവന്നു. പൊതുതെരഞ്ഞെടുപ്പിൽ വിജയിക്കാൻ ബിജെപിയും കമ്പനിയും 2014 ൽ തന്നെ ഇവിഎമ്മുകൾ ഉപയോഗിച്ചിരുന്നു. അഴിമതിയും അഴിമതിയും കളങ്കപ്പെടുത്തിയ കോൺഗ്രസിന്റെ ഭരണത്തിനെതിരായ ഉത്തരവാണിതെന്ന് ബിഎസ്പി കരുതി. എന്നാൽ 2017 മാർച്ചിൽ നടന്ന അഞ്ച് സംസ്ഥാനങ്ങളുടെ തിരഞ്ഞെടുപ്പ് ഫലം ബിജെപിയുടെ ഇവിഎം അഴിമതിയെ തുറന്നുകാട്ടി. പഞ്ചാബ്, ഉത്തരാഖണ്ഡ്, ഗോവ, മണിപ്പൂർ എന്നിവിടങ്ങളിൽ അവർക്ക് ജയിക്കാൻ കഴിഞ്ഞില്ല. ഗോവയിലും മണിപ്പൂരിലും കോൺഗ്രസ് പാർട്ടിക്ക് ബിജെപിയെ കീഴടക്കി. എന്നാൽ മറ്റ് എംഎൽഎമാരെ അവരുടെ സർക്കാരുകൾ രൂപീകരിക്കാൻ ബിജെപി നേതാക്കൾക്ക് കഴിഞ്ഞു. ഉത്തരാഖണ്ഡിൽ കോൺഗ്രസിന്റെ ആഭ്യന്തര കലഹമാണ് ബിജെപിയെ നയിച്ചത്. പഞ്ചാബിൽ അകാലിദളിന്റെ ഭരണ വിരുദ്ധ ഘടകം കോൺഗ്രസിന് വിജയം നൽകി. അകാലിദളിന്റെ പങ്കാളിയായ ബിജെപി തിരഞ്ഞെടുപ്പിൽ പരാജയപ്പെട്ടു. മേൽപ്പറഞ്ഞ നാല് സംസ്ഥാനങ്ങളിലും, അവർ ഇവിഎമ്മുകളെ തകർക്കുന്നില്ല, ഫലങ്ങൾ പ്രതീക്ഷിച്ച രീതിയിലായിരുന്നു. എന്നാൽ ഉത്തർപ്രദേശിൽ ബിജെപിക്ക് ഇത്രയും വലിയ വിജയം ലഭിക്കുമെന്ന് ആരും പ്രതീക്ഷിച്ചിരുന്നില്ല. സാധാരണഗതിയിൽ മുൻകൂട്ടി ഫലങ്ങൾ അറിയുന്ന യുപിയിലെ മുതിർന്ന ഉദ്യോഗസ്ഥർ ബിഎസ്പി സർക്കാരിനെ സ്വാഗതം ചെയ്യുന്നതിനുള്ള ഒരുക്കങ്ങൾ നടത്തുകയായിരുന്നു. ഫലങ്ങൾ പ്രഖ്യാപിച്ചപ്പോൾ അവർ ആകെ അത്ഭുതപ്പെട്ടു. ഫലങ്ങളുടെ പ്രവണത രാവിലെ കണ്ട ഞാൻ പത്രമാധ്യമങ്ങളിൽ പോയി ഇവിഎം തട്ടിപ്പ് തുറന്നുകാട്ടി. പിന്നീട്, ഇവിഎമ്മുകളുടെ വഞ്ചനയ്ക്കെതിരെയും രാജ്യവ്യാപകമായി പോരാട്ടത്തിനും വിവിപാറ്റ് ഇവിഎമ്മുകളുമായി സംയോജിപ്പിക്കുന്നതിനുള്ള നിയമപോരാട്ടത്തിനും ഞങ്ങൾ തുടക്കമിട്ടു. അങ്ങനെ ഞങ്ങൾ ഓരോ ഘട്ടത്തിലും ബിജെപിയെ നേരിടുകയാണ്.
സഹാറൻപൂരിലെ ബിജെപി തെറ്റ്: ബിജെപി ഭരണാധികാരികളുടെ ആർഎസ്എസ് അജണ്ടയെ വെല്ലുവിളിക്കുന്നത് ബിഎസ്പി മാത്രമാണ് എന്ന് മനസ്സിലാക്കണം. ഹൈദരാബാദ് യൂണിവേഴ്സിറ്റിയിലെ രോഹിത് വെമുലയുടെ മരണം, ഗുജറാത്തിലെ ഉനയിലെ എസ്സി / എസ്ടികൾക്കെതിരായ ആക്രമണം, മധ്യപ്രദേശിലെ വ്യാപം അഴിമതി അല്ലെങ്കിൽ ദാദ്രിയിലെ മുസ്ലീങ്ങളെ കൊന്നൊടുക്കൽ എന്നിവയൊക്കെയാണെങ്കിലും ബിഎസ്പി അവരെ ശക്തമായി എതിർത്തു. അതിനാൽ ബി.എസ്.പിയുടെ ശബ്ദത്തെ ശ്വാസം മുട്ടിക്കാനുള്ള പദ്ധതികൾ ബി.ജെ.പി നേതാക്കൾ നടത്തിയിരുന്നു. മറ്റ് സമുദായങ്ങളിൽ നിന്ന് ബിഎസ്പിയെ ഒറ്റപ്പെടുത്താനും ബിഎസ്പിയെ എസ്സി / എസ്ടിയിൽ മാത്രമായി പരിമിതപ്പെടുത്താനും അവർ പദ്ധതിയിടുന്നു. അതിനാലാണ് സഹാറൻപൂരിലെ പട്ടികജാതി / പട്ടികവർഗക്കാരും ജാട്ട് സമൂഹവും തമ്മിൽ ഏറ്റുമുട്ടലുകൾ സൃഷ്ടിക്കാൻ അവർക്ക് കഴിഞ്ഞത്. അവരുടെ ഗൂ cy ാലോചനയിൽ ഒരു എസ്സി / എസ്ടി സംഘടന ഉപയോഗിക്കാനും അവർക്ക് കഴിയും. സഹാറൻപൂർ ഏറ്റുമുട്ടലിന് പിന്നിൽ ബിജെപിയുടെ ഗെയിം പ്ലാൻ ബിഎസ്പി വ്യക്തമായി മനസ്സിലാക്കിയിട്ടുണ്ട്. അവരെ പാർലമെന്റിൽ തുറന്നുകാട്ടാൻ ബിഎസ്പി തീരുമാനിച്ചു. 2017 ജൂലൈ 18 ന് രാജ്യസഭയിൽ സഹാറൻപൂർ വിഷയത്തിൽ സംസാരിക്കാൻ ശ്രീമതി മായാവതി നോട്ടീസ് നൽകിയപ്പോൾ, അവരുടെ കുഴപ്പം വെളിപ്പെടുമെന്ന് അവർ ഭയപ്പെട്ടു, അതിനാൽ അവർ എന്നെ സംസാരിക്കാൻ അനുവദിച്ചില്ല. മന്ത്രിമാർ പോലും അവളുടെ പ്രസംഗം തടയാൻ കോറസിൽ ചേർന്നു. ജനങ്ങളുടെ അഭിലാഷങ്ങൾക്ക് ശബ്ദം നൽകാനും അവരുടെ ദുരിതങ്ങൾക്ക് പരിഹാരം കാണാനും അവർ പാർലമെന്റിൽ പോയി. സഹാറൻപൂരിലെ സബ്ബീർപൂരിലെ വിഷയം വളരെ ഗൗരവമുള്ളതാണ്, അതിൽ ഒരു പട്ടികജാതിക്കാർ കൊല്ലപ്പെടുകയും നിരവധി പേർക്ക് പരിക്കേൽക്കുകയും അവരുടെ വീടുകൾ കത്തിക്കുകയും ചെയ്തു. ദുരിതമനുഭവിക്കുന്ന ജനങ്ങളോട് നീതി പുലർത്താൻ അവരെ അനുവദിച്ചില്ലെങ്കിൽ അവരെ സംരക്ഷിക്കാൻ കഴിയുന്നില്ലെങ്കിൽ, എന്തുകൊണ്ടാണ് അവർ പാർലമെന്റിൽ തുടരേണ്ടത്? അവളെ നിശബ്ദരാക്കാൻ ബിജെപി ആളുകൾ ശ്രമിച്ചേക്കാം. പക്ഷേ, ബാബാസാഹേബിന്റെ മകളും കാൻഷി റാം സാഹിബിന്റെ ശിഷ്യനുമായ അവൾക്ക് ആരെയും നിശബ്ദരാക്കാൻ കഴിയില്ല. 1951 ൽ ബാബാസാഹേബ് അംബേദ്കർ ചെയ്തതുപോലെ എന്റെ രാജ്യസഭാംഗം രാജിവയ്ക്കാൻ അവർ തീരുമാനിച്ചു. രാജ്യസഭാ സ്ഥാനം ഉപേക്ഷിച്ച ശേഷം, തന്റെ ജനങ്ങളെ തയ്യാറാക്കുന്നതിനായി എല്ലാ രാജ്യങ്ങളിലും പര്യടനം നടത്താനും എല്ലാ സംസ്ഥാനങ്ങളിലും ഞങ്ങളുടെ പ്രസ്ഥാനം ശക്തിപ്പെടുത്താനും തീരുമാനിച്ചു. നമ്മുടെ ഗവൺമെന്റ് രൂപീകരിക്കുന്നതിലൂടെ ചൂഷണത്തിന്റെ.
പ്രസ്ഥാനത്തിന്റെ വിജയത്തിൽ വിശ്വാസം പുലർത്തുക:
മറ്റേതൊരു പാർട്ടിയേയും ആശ്രയിക്കാതെ ബിഎസ്പി സ്വന്തം ശക്തിയിൽ വിജയം കൈവരിക്കും. വാസ്തവത്തിൽ, ജാതി, സാമുദായിക, മുതലാളിത്ത അനുകൂല ബിജെപിയെ വെല്ലുവിളിക്കാനും പരാജയപ്പെടുത്താനും ബിഎസ്പിക്ക് മാത്രമേ കഴിയൂ. ബിഎസ്പിയെക്കൂടാതെ മറ്റൊരു പാർട്ടിക്കും ബിജെപിയെ വെല്ലുവിളിക്കാനുള്ള ദൃ mination നിശ്ചയവും ധാർമ്മികതയും ലഭിച്ചിട്ടില്ല. ഞങ്ങളുടെ പ്രസ്ഥാനത്തിന്റെ വിജയത്തിൽ അവർക്ക് വിശ്വാസമുണ്ട്.
ബിഎസ്പിയുടെ പൂർവ്വികർ കൂടുതൽ ദുഷ്കരമായ സാഹചര്യങ്ങളെ അഭിമുഖീകരിച്ചിരുന്നുവെങ്കിലും അവർക്ക് മനസ്സ് നഷ്ടപ്പെട്ടില്ല. കടുത്ത വെല്ലുവിളികളും തിരിച്ചടികളും നേരിടുമ്പോൾ ബാബാസാഹേബ് അംബേദ്കറും മന്യവർ കൻഷി റാംജിയും നിരാശരായിരുന്നില്ല. ബെഹൻജി എംഎസ് മായാവതിയെ നോക്കൂ. എന്നെ നിരാശനും സങ്കടവും നിരാശയും നിങ്ങൾ എപ്പോഴെങ്കിലും കണ്ടിട്ടുണ്ടോ? എല്ലാ ദുഷ്കരമായ സാഹചര്യങ്ങളും അവളെ കൂടുതൽ കഠിനമാക്കുകയും കൂടുതൽ ദൃ .നിശ്ചയത്തോടെ മുന്നോട്ട് പോകാൻ അവളെ പ്രേരിപ്പിക്കുകയും ചെയ്തു. അവർ ഒറ്റയ്ക്ക് മുന്നേറ്റം നടത്തി. അവൾ എപ്പോഴും അവളുടെ ജോലി ആസ്വദിച്ചു. എല്ലാവരും വളരെ സന്തോഷത്തോടെ പ്രവർത്തിക്കണം. വിജയം സന്തോഷം നൽകുന്നുവെന്ന് കരുതരുത്. മറുവശത്ത് സന്തോഷമാണ് നമുക്ക് വിജയം നൽകുന്നത്. എല്ലാവരും നമ്മുടെ പോരാട്ടങ്ങളെ വലിയ ആഘോഷത്തോടും ആനന്ദത്തോടും കൂടി വഹിക്കണം. ഇപ്പോഴത്തെ സ്ഥിതി വളരെ ഗുരുതരവും വിഷാദകരവുമാണെന്ന് തോന്നാം. എന്നാൽ നമ്മുടെ ദൃ mination നിശ്ചയവും കഠിനാധ്വാനവും കൊണ്ട് ഈ അവസ്ഥയെ നേട്ടത്തിലേക്ക് മാറ്റാൻ കഴിയും.
എൻആർഐ, സിഎഎ, എൻപിആർ എന്നിവയിലൂടെ പ്രഭുപാരതയിലെ ആദിവാസികളായ മുസ്ലിംകളെ ഒറ്റപ്പെടുത്താൻ ചിറ്റ്പവൻ ആഗ്രഹിച്ചു. പക്ഷേ, പട്ടികജാതി / പട്ടികവർഗക്കാരെ ഒറ്റപ്പെടുത്തുക മാത്രമാണ് ചെയ്തത്. എല്ലാ സംസ്ഥാനങ്ങളിലും ജില്ലകളിലും വീടുകളിലും ലക്ഷ്മൺ രേഖ വരച്ചുകൊണ്ട് മെയിൻ സ്ട്രീമിൽ നിന്ന് ഒറ്റപ്പെടുത്താനും മതന്യൂനപക്ഷങ്ങൾ, എസ്സി / എസ്ടി / ഒബിസി എന്നിവരെ ഇപ്പോൾ കോവിഡ് -19 ഉപയോഗപ്രദമാക്കിയിരിക്കുന്നു. എന്നാൽ ബെനി ഇസ്രായേലിൽ നിന്നുള്ള വിദേശികൾ റ ow ഡി / രാക്ഷസ സ്വയം ഒറ്റപ്പെട്ടു.
108) Classical Urdu- کلاسیکی اردو
راجیہ سبھا کے ممبر اور پارٹی تنظیم کے سکریٹری آر ایس بھارتی کی گرفتاری کے بعد ڈی ایم کے کے سرکردہ رہنماؤں ، ریاستی سبھا ممبر اور پارٹی تنظیم کے سکریٹری آر ایس بھارتی کی گرفتاری کے بعد مرکزی وزیروں ٹی آر بالا اور دیانیدھی مارن نے ان کے خلاف شیڈول ذات اور شیڈول ٹرائب (مظالم کی روک تھام ایکٹ 1989) کے تحت درج ایک کیس میں گرفتار کیا۔
13 مئی کو ، مارن اور بالو نے چیف سکریٹری کے شان شمگم سے ملاقات کی تاکہ لوگوں سے موصولہ نمائندگی پیش کریں۔ بعد میں انہوں نے میڈیا کو بتایا کہ اہلکار نے وفد کی تذلیل کی ہے اور ان کے ساتھ مظلوم شہریوں کی طرح سلوک کیا ہے۔
سابقہ مرکزی وزرا کے خلاف کئی اضلاع میں متعدد شکایات درج کی گئیں اور ایف آئی آر بھی درج کی گئیں۔
اور اے ڈی ایم کے وزیر ڈنڈوگل سرینواسن نے بھی ، جس نے شیڈولڈ ذات کے لڑکے کو اپنے چپلوں کو ہٹانے پر مجبور کیا۔
تبصرے
موہن ایس آر
مارن اور بلو کو کیوں بچایا جائے؟ اعلی عہدے پر فائز فرد کو معاشرے کے لئے ایک اچھی مثال قائم کرنا چاہئے۔ اس طرح دادگیری نہ کرنا۔
راوی نارائنن
ٹی این میں بہت سارے جج ڈی ایم کے تقرریاں کرتے ہیں۔ مزید مارن اور بلو کے فیصلوں پر اثر انداز ہونے کے لئے ٹن رقم ہے۔ اگر مارن غیر قانونی ٹیلیفون ایکسچینج میں اب بھی نہیں پکڑا جاتا ہے تو ، یہ اس کے لئے جوجوبیس ہیں۔ ایم کے سے شروع ہونے والا پورا خاندان ٹی این پر ایک پرجیوی ہے۔ ملک بھر کی علاقائی ذات پرست جماعتوں کے پاس صرف اپنے ہی خاندان کے افراد کی خدمت کے لئے اپنی سیاسی جماعتیں ہیں۔ وہ اپنی ذات کے عام ممبروں کے بارے میں بھی کم سے کم پریشان ہیں۔
شیام ایس
لیکن کیوں؟ دھیردرگل منیترا کالام عدلیہ کو کنٹرول کررہے ہیں ..
“ہم اکیلے ذات پرست ، فرقہ وارانہ اور سرمایہ دارانہ حامی بی جے پی کو چیلنج اور شکست دے سکتے ہیں۔ بینی اسرائیل کے غیر ملکی جن کو دور دراز سے کنٹرول ہونے کے ساتھ ہی اپنی ماں کا گوشت کھانے والے ، کٹھ پتلی ، غلام اور بوٹ چاٹنے والے ، چمچا ، چیلاس کے ساتھ پربھارتھ بھارت چھوڑنے پر مجبور ہونا چاہئے!
ملک کو فاشسٹ حکمرانی کے چنگل سے آزاد کرانے کے لئے تیار ہوجائیں۔
ہم ، شیڈیولڈ ذاتیں ، درج فہرست قبائل ، دیگر پسماندہ طبقات اور مذہبی اقلیتیں ، باباصاحب ڈاکٹر بھیم راؤ امبیڈکر کی لازوال جدوجہد اور بے مثال قربانی کے سبب آئین ہند کے تحت ہمارے حقوق کی ضمانت حاصل کرنے میں کامیاب ہیں۔ لیکن ذات پات کے متعصبانہ حکومتوں نے ہمارے عوام کے مفاد کے لئے ان حقوق پر عمل درآمد نہیں کیا۔ اس کے نتیجے میں ، آئین کی دفعات کے باوجود ، ہماری معاشرتی اور معاشی حالت پہلے کی طرح بدترین رہی۔ لہذا ، باباصاحب نے ایک سیاسی پلیٹ فارم اورایک قیادت کے تحت متحد ہوکر خود ہی حکومت بنانے کی وکالت کی۔ اس سمت میں ، انہوں نے اپنی زندگی کے دوران ہندوستان کی ریپبلکن پارٹی کے آغاز پر غور کیا۔ لیکن ، شاید ، وہ نہیں جانتا تھا کہ وہ اپنے منصوبوں کو عملی جامہ پہنانے سے پہلے ہی اتنی جلدی مر جائے گا۔ وہ یہ کام پورا نہیں کرسکا جو بعد میں منور کنشی رام صاحب نے مکمل کیا تھا۔
غیر سیاسی راستے: جب منورور کانشی رام صاحب نے امبیڈکر کی تحریک کو بحال کرنے کا فیصلہ کیا تو یہ تحریک تقریبا معدوم ہوگئ تھی۔ لوگ اس تحریک کے بارے میں تقریبا forgotten بھول گئے تھے۔ کانشی رام صاحب نے ان حالات کا گہرا مطالعہ کیا جس کی وجہ سے امبیڈکرائٹ تحریک کی ناکامی ہوئی۔ انہوں نے دیکھا کہ باباصاحب کے بیشتر پیروکار اس تحریک سے باہر ہیں۔ انہوں نے ان وجوہات کی تحقیقات شروع کیں جس کی وجہ سے بابا ساہت امبیڈکر کی موت کے بعد تحریک منقطع ہوگئی۔ انہوں نے ، مکمل مطالعے کے بعد ، سمجھا کہ امبیڈکر کی تحریک کی ناکامی بہوجن سماج کے درمیان ‘غیر سیاسی راستوں’ کی کمی کی وجہ سے ہوئی ہے ، لہذا ، انہوں نے غیر خریداری کے قابل بنانے کے لئے غیر سیاسی راستوں کو مضبوط بنانے کا فیصلہ کیا قیادت ‘۔ انہوں نے محسوس کیا کہ صرف اتنا ہی مضبوط معاشرتی راستہ رکھنے والا معاشرہ ہی ‘غیر خریداری کے قابل’ مشنری رہنما پیدا کرے گا۔ اس طرح اس نے تعلیم یافتہ ملازمین اور جوانوں کو تیار کرکے معاشرے کے غیر سیاسی راستے تیار کرنے کا فیصلہ کیا۔ بہوجن سماج پارٹی کا آغاز کرنے سے پہلے ، انہوں نے ایس سی / ایس ٹی / او بی سی اور مذہبی اقلیتوں میں سے تعلیم یافتہ ملازمین اور نوجوانوں کو تیار کرنے کے لئے بی اے ایم سی ای ایف اور ڈی ایس 4 4 شروع کیا۔ انہوں نے بہوجن سماج کے غیر سیاسی راستوں کو مضبوط بنانے کے لئے اپنی زندگی کا بہترین حصہ وقف کیا۔
جیسا کہ باباصاحب ڈاکٹر امبیڈکر نے دیکھا تھا ، منورور کانشی رامصاحب نے 14 اپریل ، 1984 کو بہوجن سماج پارٹی یعنی سیاسی جماعت کا آغاز کیا ، ہم اپنے آباواجداد کے نقش قدم پر چل کر اور منور کانشی رام صاحب کی رہنمائی کرکے ، ہماری تشکیل کرنے میں کامیاب ہیں ماضی میں اتر پردیش میں چار بار اپنی حکومت بنائیں۔ نتیجہ کے طور پر ، ہم اتر پردیش میں اپنے لوگوں کی معاشرتی اور معاشی حالت کو بہتر بنانے کے قابل ہیں۔ ہم اپنے عوام کے آئینی حقوق کو محفوظ بنانے کے اہل ہیں۔ ہم اپنے آباؤ اجداد کے اعزاز میں یادگاریں ، مجسمے اور پارکس بھی تعمیر کرنے کے اہل ہیں۔ لیکن ہم دوسری ریاستوں میں اپنی حکومت بنانے میں کامیاب نہیں ہوسکے۔ نتیجہ کے طور پر ، ہمارے عوام پر مظالم بلا روک ٹوک جاری ہیں۔ غریبوں کی استحصال ختم نہیں ہوا۔
بی جے پی کے ذریعہ ای وی ایم میں چھیڑ چھاڑ: انہیں بی ایس پی کو شکست دینے کے لئے الیکٹرانک ووٹنگ مشینوں (ای وی ایم) میں چھیڑ چھاڑ کے جعلی طریقے کا سہارا لینا پڑا۔ بی جے پی اور کمپنی نے عام انتخابات میں کامیابی کے لئے 2014 میں ہی ای وی ایم کا استعمال کیا تھا۔ بی ایس پی نے سوچا کہ یہ کانگریس کے گھوٹالوں اور گھوٹالوں سے داغدار حکمرانی کے خلاف مینڈیٹ ہے۔ لیکن مارچ 2017 میں ہونے والے پانچ ریاستوں کے انتخابی نتائج نے بی جے پی کے ای وی ایم اسکینڈل کو بے نقاب کردیا۔ وہ پنجاب ، اتراکھنڈ ، گوا اور منی پور میں جیت نہیں سکے۔ گوا اور منی پور میں ، کانگریس پارٹی کو بی جے پی پر برتری حاصل ہے۔ لیکن بی جے پی قائدین نے دوسرے ایم ایل اے کو اپنی حکومتیں تشکیل دینے میں کامیاب کردیا ہے۔ اتراکھنڈ میں ، یہ کانگریس کا اندرونی جھگڑا تھا جس نے بی جے پی کو برتری بخشی۔ پنجاب میں ، اکالی دل کے اینٹی انکیمبینسی عنصر نے کانگریس کو فتح دلائی۔ بی جے پی ، اکالی دل کی شراکت دار ہونے کی وجہ سے الیکشن ہار گئی۔ مذکورہ چاروں ریاستوں میں ، انہوں نے ای وی ایم کے ساتھ چھیڑ چھاڑ نہیں کی تھی اور نتائج متوقع خطوط پر تھے۔ لیکن اتر پردیش میں ، کسی کو توقع نہیں تھی کہ بی جے پی کو اتنا بڑا فتح حاصل ہوگا۔ یوپی کے سینئر بیوروکریٹس ، جو عام طور پر پہلے ہی نتائج جاننے والے پہلے ہوتے ہیں ، بی ایس پی حکومت کا خیرمقدم کرنے کی تیاری کر رہے تھے۔ جب نتائج کا اعلان ہوا تو وہ سراپا حیرت زدہ ہوگئے۔ میں ، صبح سویرے نتائج کا رجحان دیکھ کر پریس کے پاس گیا اور ای وی ایم کے فراڈ کو بے نقاب کیا۔ بعد میں ، ہم نے ای وی ایم کے ساتھ ہونے والی جعلسازی اور وی وی پی اے ٹی کو ای وی ایم میں شامل کرنے کے لئے قانونی جنگ کے خلاف بھی ملک گیر جدوجہد کا آغاز کیا۔ اس طرح ہم ہر قدم پر بی جے پی کا مقابلہ کررہے ہیں۔
سہارنپور میں بی جے پی کا فساد: یہ سمجھنا ہے کہ بی ایس پی ہی وہ ہے جو بی جے پی حکمرانوں کے آر ایس ایس کے ایجنڈے کو چیلنج کررہی ہے۔ حیدرآباد یونیورسٹی میں روہت ویمولا کی موت ہو ، گجرات کے انaا میں ایس سی / ایس ٹی کے خلاف حملہ ہو ، مدیا پردیش کے ویاپام اسکینڈل ہو یا دادری میں مسلمانوں کا سرقہ ، بی ایس پی نے اس کی سخت مخالفت کی اور راجیہ سبھا میں ان کا انکشاف کیا۔ لہذا ، بی جے پی قائدین بی ایس پی کی آواز کو گلا گھونٹنے کے منصوبے بنا رہے ہیں۔ وہ بی ایس پی کو دوسری جماعتوں سے الگ کرنے اور بی ایس پی کو صرف ایس سی / ایس ٹی تک محدود کرنے کا منصوبہ بنا رہے ہیں۔ اسی وجہ سے وہ سہارنپور میں ایس سی / ایس ٹی اور جاٹ برادری کے مابین جھڑپیں کرنے میں کامیاب ہوگئے۔ وہ اپنی سازش میں ایس سی / ایس ٹی تنظیم کو استعمال کرنے کے بھی اہل ہیں۔ بی جے پی نے سہارنپور جھڑپوں کے پیچھے بی جے پی کے گیم پلان کو واضح طور پر سمجھا ہے۔ بی ایس پی نے انہیں پارلیمنٹ میں بے نقاب کرنے کا فیصلہ کیا۔ جب محترمہ مایاوتی نے 18 جولائی 2017 کو راجیہ سبھا میں سہارنپور کے معاملے پر تقریر کرنے کا نوٹس دیا تھا ، تو انہیں ڈر تھا کہ ان کی شرارت بے نقاب ہوجائے گی اور اسی وجہ سے انہوں نے مجھے بولنے کی اجازت نہیں دی۔ یہاں تک کہ وزراء بھی اس کی تقریر کو روکنے کے لئے کورس میں شامل ہوئے۔ وہ لوگوں کی امنگوں کو آواز دینے اور ان کی پریشانیوں کے ازالے کے ل Parliament پارلیمنٹ میں گئیں۔ سہارنپور میں صبیر پور کا معاملہ بہت سنگین نوعیت کا ہے جس میں ایک شیڈول ذات کا قتل ، متعدد زخمی اور ان کے مکانات جلا دیئے گئے تھے۔ اگر اسے اپنے غمزدہ لوگوں کے ساتھ انصاف کرنے کی اجازت نہیں تھی اور وہ ان کا تحفظ نہیں کرسکتی ہیں تو وہ پارلیمنٹ میں کیوں رہیں؟ بی جے پی کے لوگ اسے خاموش کرنے کی کوشش کر سکتے ہیں۔ لیکن وہ ، باباصاحب کی بیٹی اور کانشی رام صاحب کی شاگردی ہونے کی وجہ سے ، کسی کو خاموش نہیں کرسکتی ہیں۔ انہوں نے میری راجیہ سبھا ممبرشپ سے مستعفی ہونے کا فیصلہ کیا جس طرح باباسا امبیڈکر نے 1951 میں کیا تھا۔ انہوں نے راجیہ سبھا کی نشست چھوڑنے کے بعد ، اپنے عوام کو تیار کرنے اور ہر ریاست میں ہر طرح کے خاتمے کے لئے ہماری تحریک کو مضبوط بنانے کے لئے پورے ملک کا دورہ کرنے کا فیصلہ کیا ہے۔ ہماری حکومت تشکیل دے کر استحصال کا۔
تحریک کی کامیابی پر یقین رکھیں:
بی ایس پی کسی بھی دوسری پارٹی پر انحصار کیے بغیر اپنی طاقت پر کامیابی حاصل کرے گی۔ در حقیقت ، صرف بی ایس پی ہی ذات پز ، فرقہ وارانہ اور سرمایہ دارانہ حامی بی جے پی کو چیلنج اور شکست دے سکتی ہے۔ بی ایس پی کے علاوہ کسی اور پارٹی کو بی جے پی کو چیلنج کرنے کا عزم اور اخلاقیات نہیں مل پائے ہیں۔ انہیں ہماری تحریک کی کامیابی پر اعتماد ہے۔
بی ایس پی کے آباؤ اجداد نے بہت زیادہ مشکل حالات کا سامنا کیا تھا ، لیکن ان کا دل نہیں ہارتا تھا۔ باباصاحب امبیڈکر اور منور کنشی رام جی نہ تو مایوس ہوئے اور نہ ہی ان کی حوصلہ شکنی ہوئی جب انہیں سخت چیلنجوں اور ناکامیوں کا سامنا کرنا پڑا۔ بہینجی محترمہ مایاوتی کو دیکھو۔ کیا آپ نے کبھی مجھے مایوس ، غمگین اور مایوس دیکھا ہے؟ ہر سخت صورتحال نے اسے مزید مشکل بنا دیا ہے اور اسے بڑے عزم کے ساتھ آگے بڑھنے کا موقع فراہم کیا ہے۔ اس نے اس تحریک کو تنہا ہی آگے بڑھایا۔ وہ ہمیشہ اپنے کام سے لطف اندوز ہوتی تھیں۔ ہر ایک کو بڑی خوشی کے ساتھ کام کرنا چاہئے۔ یہ مت سوچئے کہ کامیابی سے خوشی ملتی ہے۔ دوسری طرف یہ خوشی ہے جو ہمیں کامیابی دیتی ہے۔ ہر ایک کو بڑی جدوجہد اور خوشی کے ساتھ اپنی جدوجہد کرنی ہوگی۔ موجودہ صورتحال بہت نازک اور افسردہ کن لگ سکتی ہے۔ لیکن ہمارے عزم اور محنت سے اس صورتحال کو فائدہ میں بدل سکتا ہے۔
این آر آئی ، سی اے اے ، این پی آر کے توسط سے یہ چٹپوان پروبھدھارتھ کے مغربی مسلمانوں کو الگ تھلگ رکھنا چاہتے تھے۔ لیکن یہ صرف ایس سی / ایس ٹی کو الگ کرنا تھا۔ اب کوویڈ 19 ان تمام ریاستوں ، اضلاع اور یہاں تک کہ گھروں میں لکشمن لکھا کھینچ کر مذہبی اقلیتوں ، ایس سی / ایس ٹی / او بی سی کو مرکزی دھارے سے الگ تھلگ کرنے کے لئے آسان ہو گیا ہے۔ لیکن راؤڈی / رکشاسہ سویم کے بنی اسرائیل کے چٹپاوان برہمنوں کے غیر ملکی الگ تھلگ ہیں۔
72) Classical Marathi-क्लासिकल माओरी,
अनुसूचित जाती व अनुसूचित जमाती (अत्याचार प्रतिबंधक कायदा १ 198 9 under) अन्वये दाखल झालेल्या खटल्यात केंद्रीय मंत्री टी. आर बाळू आणि दयानिधी मारन यांना राज्यसभेचे सदस्य आणि पक्षाचे संघटनेचे सचिव आर एस भारती यांच्या अटकेनंतर द्रमुकच्या वरिष्ठ नेत्यांनी अटक केली.
१ May मे रोजी मारन आणि बाळू यांनी मुख्य सचिव के. शांमुगम यांची भेट घेतली. नंतर त्यांनी माध्यमांना सांगितले की अधिका official्याने शिष्टमंडळाचा अवमान केला आहे आणि त्यांच्याशी अत्याचारी नागरिकांप्रमाणे वागणूक दिली आहे.
माजी केंद्रीय मंत्र्यांविरोधात अनेक जिल्ह्यात अनेक तक्रारी नोंदविण्यात आल्या असून एफआयआरही नोंदविण्यात आल्या आहेत.
तसेच एडीएमके मंत्री दिंडुगल श्रीनिवासन यांनी अनुसूचित जाती मुलाला चप्पल काढण्यास भाग पाडले.
टिप्पण्या
मोहन एसआर
मारन व बाळू यांना का वाचवायचे? उच्च पदावर असणार्या व्यक्तीने समाजासाठी एक चांगले उदाहरण उभे केले पाहिजे. अशाप्रकारे दादागिरी करू नये.
रवी नारायणन
टीएन मधील बरेच न्यायाधीश द्रमुकच्या नेमणुका आहेत. पुढील निर्णयांवर प्रभाव टाकण्यासाठी मारन आणि बाळू यांच्याकडे खूप पैसे आहेत. जर अद्याप मारन बेकायदेशीर टेलिफोन एक्सचेंजमध्ये पकडला गेला नाही तर हे त्यांच्यासाठी जुजबी आहेत. एमकेपासून सुरू होणारे संपूर्ण कुटुंब टीएनवर एक परजीवी आहे. देशभरातील प्रादेशिक जातीवादी पक्षांकडे फक्त त्यांच्याच कुटुंबातील सदस्यांची सेवा करण्यासाठी राजकीय पक्ष आहेत. अगदी त्यांच्या स्वतःच्या जातीच्या सामान्य सदस्यांविषयीदेखील त्यांना त्रास आहे.
श्याम एस
पण का? धिरुदरगल मुन्नेत्र कलगम न्यायपालिकेवर नियंत्रण ठेवत आहेत ..
“आम्ही एकट्या जातीवादी, जातीयवादी आणि भांडवलशाही भाजपाला पराभूत करू आणि लोकशाही संस्थांच्या मर्डर (मोदी) च्या नेतृत्वाखालील फसवणूकी ईव्हीएम / व्हीव्हीपीएटींमध्ये छेडछाड करुन मास्टर की चाबक केला आणि राउडी रक्षा स्वयंसेवक (आरएसएस) च्या वतीने निवडणुका जिंकल्या. बेन इस्त्राईलमधील परदेशी लोक ज्यांना त्यांच्या आईचे मांस खाणारे, चोर, गुलाम व बूट चाकरी, चामचास, चेलस यांच्यासह प्रबुद्ध भारत सोडण्यास भाग पाडले गेले पाहिजे कारण ते दूरस्थपणे नियंत्रित आहेत!
देशाला फॅसिस्ट राजवटीच्या तावडीतून मुक्त करण्यासाठी सज्ज व्हा.
बाबासाहेब डॉ. भीमराव आंबेडकर यांच्या अखंड संघर्ष व अतुलनीय बलिदानांमुळे आम्ही अनुसूचित जाती, अनुसूचित जमाती, इतर मागासवर्गीय आणि धार्मिक अल्पसंख्यांकांना भारतीय राज्यघटनेअंतर्गत हमी मिळालेले आमचे हक्क सुरक्षित ठेवण्यास सक्षम आहोत. परंतु जाती-पक्षपाती सरकारांनी आपल्या लोकांच्या हितासाठी हे अधिकार लागू केले नाहीत. परिणामी घटनेतील तरतुदी असूनही आपली सामाजिक-आर्थिक परिस्थिती पूर्वीसारखीच वाईट राहिली. म्हणूनच, एका राजकीय व्यासपीठावर आणि एका नेतृत्वाखाली एकत्रित होऊन स्वबळावर सरकार स्थापनेसाठी बाबासाहेबांनी अॅड. या दिशेने त्यांनी आपल्या जीवनकाळात रिपब्लिकन पार्टी ऑफ इंडिया सुरू करण्याचा विचार केला. परंतु, त्याच्या योजना अंमलात आणण्यापूर्वीच, इतक्या लवकर मरण येईल हे त्याला माहित नव्हते. पुढे मानवर कांशीराम साहेबांनी पूर्ण केलेले काम त्यांना पूर्ण करता आले नाही.
अराजकीय मार्ग: जेव्हा अस्मानीय चळवळ पुन्हा चालू करण्याचा निर्णय मनावर कांशीराम साहेबांनी घेतला तेव्हा ते आंदोलन जवळजवळ नामशेष झाले. लोक चळवळीबद्दल जवळजवळ विसरले होते. आंबेडकरी चळवळीला अपयशी ठरणा of्या परिस्थितीचा कांशीराम साहेबांनी सखोल अभ्यास केला. त्यांनी पाहिले की बाबासाहेबांचे बहुतेक अनुयायी चळवळीच्या बाहेर होते. बाबासाहेब आंबेडकर यांच्या निधनानंतर आंदोलन थांबवले गेले यामागील कारणांची त्यांनी चौकशी सुरू केली. आंबेडकरी चळवळीतील अपयश बहुजन समाजात ‘अराजकीय मार्ग’ नसल्यामुळे झाले आणि म्हणूनच ‘गैर-खरेदी करण्यायोग्य’ तयार करण्यासाठी त्यांनी राजकीय-मार्गांना बळकट करण्याचे ठरविले, याचा सखोल अभ्यास केल्यावर त्यांना समजले नेतृत्व ‘. त्याला हे समजले की केवळ मजबूत राजनैतिक मार्ग असलेला समाजच ‘नॉन-खरेदी करण्यायोग्य’ मिशनरी नेते तयार करेल. अशाप्रकारे त्यांनी सुशिक्षित कर्मचारी आणि तरुणांना एकत्रित करून समाजातील अराजकीय मार्ग तयार करण्याचे ठरविले. बहुजन समाज पार्टी सुरू करण्यापूर्वी त्यांनी एससी / एसटी / ओबीसी आणि धार्मिक अल्पसंख्याकातील सुशिक्षित कर्मचारी आणि तरुणांना तयार करण्यासाठी बीएएमसीईएफ आणि डीएस -4 सुरू केले. बहुजन समाजातील अराजकीय मार्गांना बळकट करण्यासाठी त्यांनी आपल्या आयुष्यातील सर्वोत्तम भाग व्यतीत केला.
बाबासाहेब डॉ. आंबेडकरांनी स्वप्नात पाहिलेल्या मान्यावर कांशीराम साहेबांनी १ April एप्रिल १ 1984 on 1984 रोजी बहुजन समाज पार्टी नावाचा राजकीय पक्ष सुरू केला. आम्ही आपल्या पूर्वजांच्या पावलांवर पाऊल ठेवून आणि मानवर कांशीराम साहेबांच्या मार्गदर्शनाखाली आमची स्थापना करण्यास सक्षम आहोत. यापूर्वी उत्तर प्रदेशात चार वेळा स्वत: चे सरकार होते. याचा परिणाम म्हणून आम्ही उत्तर प्रदेशातील आपल्या लोकांची सामाजिक-आर्थिक परिस्थिती सुधारण्यास सक्षम आहोत. आम्ही आमच्या लोकांचे घटनात्मक हक्क सुरक्षित करण्यास सक्षम आहोत. आम्ही आमच्या पूर्वजांच्या सन्मानार्थ स्मारके, पुतळे आणि उद्याने तयार करण्यास सक्षम आहोत. परंतु अन्य राज्यात आपले सरकार स्थापन करण्यात आम्हाला यश आले नाही. याचा परिणाम म्हणजे आपल्या लोकांवर अत्याचार बिनदिक्कत सुरू आहेत. गरिबांचे शोषण संपलेले नाही.
भाजपकडून ईव्हीएममध्ये छेडछाड: बसपाला पराभूत करण्यासाठी त्यांना इलेक्ट्रॉनिक मतदान यंत्रात (ईव्हीएम) छेडछाड करण्याच्या फसव्या मार्गाचा अवलंब करावा लागला. २०१ and मध्येच सार्वत्रिक निवडणूक जिंकण्यासाठी भाजपा आणि कंपनीने ईव्हीएमचा वापर केला होता. कॉंग्रेसच्या घोटाळेबाज आणि घोटाळे-कलंकित नियमांविरूद्ध हा हुकूम असल्याचे बसपाला वाटले. पण मार्च 2017 मध्ये झालेल्या पाच राज्यांच्या निवडणुकांच्या निकालांनी भाजपच्या ईव्हीएम घोटाळ्याचा पर्दाफाश केला आहे. त्यांना पंजाब, उत्तराखंड, गोवा आणि मणिपूरमध्ये विजय मिळवता आला नाही. गोवा आणि मणिपूरमध्ये कॉंग्रेस पक्षाला भाजपवर आघाडी मिळाली. परंतु भाजपा नेत्यांनी इतर आमदारांचे सरकार बनवण्यास सांभाळले आहे. उत्तराखंडमध्ये कॉंग्रेसच्या अंतर्गत भांडणाला भाजपला आघाडी मिळाली. पंजाबमध्ये अकाली दलाच्या अँटी इन्कंबेंसी फॅक्टरने कॉंग्रेसला विजय दिला. अकाली दलाची भागीदार असल्याने भाजप निवडणूक हरली. वरील चारही राज्यांत त्यांनी ईव्हीएममध्ये छेडछाड केली नाही आणि परिणाम अपेक्षित धर्तीवर आले. परंतु उत्तर प्रदेशात कोणालाही अशी अपेक्षा नव्हती की भाजपाला विजयाचे मोठे अंतर मिळेल. उत्तर प्रदेशातील वरिष्ठ अधिकारी, जे सहसा आगाऊ निकाल माहित असतात, ते बसपा सरकारचे स्वागत करण्यासाठी तयारी करत होते. निकाल जाहीर होताना त्यांना आश्चर्य वाटले. पहाटे उशिरा निकालाचा ट्रेंड पाहून मी प्रेसवर जाऊन ईव्हीएमची फसवणूक उघडकीस आणली. नंतर, आम्ही ईव्हीएमच्या घोटाळ्याविरूद्ध देशव्यापी लढाई सुरू केली आणि व्हीव्हीपॅटला ईव्हीएममध्ये समाविष्ट करण्यासाठी कायदेशीर लढाई सुरू केली. अशा प्रकारे आम्ही प्रत्येक टप्प्यावर भाजपचा सामना करीत आहोत.
सहारनपुरात भाजपाची गैरसोय: हे समजून घ्यावे लागेल की, बसप हे एकमेव असे लोक आहेत जे भाजपा सत्ताधार्यांच्या संघाच्या अजेंडाला आव्हान देतात. हैदराबाद विद्यापीठातील रोहित वेमुलाचे मरण असो, गुजरातमधील उना मधील अनुसूचित जाति / जमातींवरील हल्ले असो वा मध्य प्रदेशातील व्यापम घोटाळा असो वा दादरीतील मुस्लिमांना लाच द्यायला बसपाने तीव्र विरोध दर्शविला आणि राज्यसभेत त्यांचा पर्दाफाश केला. त्यामुळे बसपचा आवाज दाबून टाकण्याच्या विचारात भाजप नेते जोरदार हल्ला करीत होते. ते इतर समुदायांमधून बीएसपी वेगळ्या करण्याचे आणि बसपाला फक्त अनुसूचित जाती / जमातीपुरते मर्यादित ठेवण्याचा विचार करीत आहेत. म्हणूनच त्यांनी सहारनपूरमधील एससी / एसटी आणि जाट समाज यांच्यात संघर्ष सुरू केला. ते त्यांच्या षड्यंत्रात एससी / एसटी संस्थेचा वापर करण्यास सक्षम आहेत. सहारनपूर चकमकीमागील भाजपची गेम-प्लॅन बसपाला स्पष्टपणे समजली आहे. बसपने संसदेत त्यांचा पर्दाफाश करण्याचा निर्णय घेतला. १ July जुलै, २०१ on रोजी राज्यसभेत सहारनपूर विषयावर बोलण्याची सुश्री मायावतींनी नोटीस दिली तेव्हा त्यांची भीती उघडकीस येईल आणि त्यांना मला बोलू दिले नाही अशी भीती त्यांना होती. तिचे भाषण रोखण्यासाठी मंत्रीही सुरात सामील झाले. लोकांच्या आकांक्षांना आवाहन देण्यासाठी व त्यांच्या विवंचनेचे निवारण करण्यासाठी ती संसदेत गेली. सहारनपुरातील सबबीरपूरचा मुद्दा अत्यंत गंभीर आहे ज्यामध्ये अनुसूचित जातीचा मृत्यू झाला, अनेक जण जखमी झाले आणि त्यांची घरे जाळली गेली. जर तिला तिच्या पीडित लोकांवर न्याय करण्याची परवानगी नसल्यास आणि त्यांचे संरक्षण करण्यास सक्षम नसल्यास तिने संसदेत का राहावे? भाजपाचे लोक तिला शांत करण्याचा प्रयत्न करू शकतात. पण ती बाबासाहेबांची मुलगी आणि कांशीराम साहेबांची शिष्य असल्याने कुणालाही शांत करू शकत नाही. १ 195 1१ मध्ये बाबासाहेब आंबेडकरांप्रमाणेच त्यांनी माझे राज्यसभा सदस्यत्व सोडण्याचा निर्णय घेतला. राज्यसभेची जागा सोडल्यानंतर तिने आपल्या लोकांना तयार करण्यासाठी संपूर्ण देशात दौरा करण्याचा आणि सर्व प्रकारच्या संपुष्टात येण्यासाठी आमची चळवळ बळकट करण्याचा निर्णय घेतला आहे. आपले सरकार स्थापन करून शोषणाचे.
चळवळीच्या यशावर विश्वास ठेवा:
इतर कोणत्याही पक्षावर अवलंबून न बसता बसपाला स्वतःच्या जोरावर यश मिळवून देईल. वस्तुतः फक्त बसपाच जातीयवादी, जातीयवादी आणि भांडवलशाही भाजपला आव्हान देऊ शकते आणि पराभूत करू शकते. बसपाशिवाय अन्य कोणत्याही पक्षाला भाजपला आव्हान देण्याचा निर्धार आणि नैतिकता मिळाली नाही. आमच्या चळवळीच्या यशावर त्यांचा विश्वास आहे.
बसपच्या पूर्वजांनी बर्याच कठीण परिस्थितींचा सामना केला होता, परंतु त्यांचा पराभव पत्करावा लागला नाही. बाबासाहेब आंबेडकर आणि मानवर कांशी रामजी गंभीर आव्हान आणि अडचणींना तोंड देताना निराश झाले नाहीत किंवा निराशही झाले नाहीत. बहेनजी सुश्री मायावतीकडे पहा. आपण कधीही निराश, दु: खी आणि निराश पाहिले आहे काय? प्रत्येक कठीण परिस्थितीने तिला अधिक कठोर बनवले आहे आणि अधिक दृढनिश्चयाने तिला पुढे जाण्यास भाग पाडले आहे. तिने सर्व एकट्याने आंदोलन पुढे केले. तिच्या कामाचा तिला नेहमीच आनंद होता. प्रत्येकाने मोठ्या आनंदाने कार्य केले पाहिजे. असे समजू नका की यशामुळे आनंद मिळतो. दुसरीकडे तो आनंद आहे ज्याने आपल्याला यश मिळते. प्रत्येकाने आपला संघर्ष महान उत्सव आणि आनंदाने पार पाडला पाहिजे. सध्याची परिस्थिती अत्यंत नाजूक व निराशाजनक वाटू शकते. परंतु या परिस्थितीचे आपल्या दृढ संकल्प आणि परिश्रमांनी फायद्यात रुपांतर होऊ शकते.
एनआरआय, सीएए, एनपीआरच्या माध्यमातून चितपावनला प्रबुद्ध भारतमधील आदिवासी मुस्लिमांना वेगळे करायचे होते. परंतु केवळ अनुसूचित जाती / जमाती अलग ठेवणे होते. आता कोविड -१ all ने सर्व राज्ये, जिल्हे आणि घरांमध्ये लक्ष्मण रेखा रेखाटून मुख्य प्रवाहातून धार्मिक अल्पसंख्यक, अनुसूचित जाती / जमाती / ओबीसींना अलग ठेवण्यास सुलभ बनवले आहे. परंतु राऊडी / राक्षसा स्वयंवरच्या बेन इस्त्राईलच्या चिटपावन ब्राह्मणांना परदेशीयांनी परदेशीयांना सोडले आहे. वेगळ्या आहेत.
Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989
The Scheduled Castes and Tribes (Prevention of Atrocities) Act, 1989 is an Act of the Parliament of India enacted to prevent atrocities against scheduled castes and scheduled tribes. The Act is popularly known as the SC/ST Act, POA, the Prevention of Atrocities Act, or simply the Atrocities Act.
It was enacted when the provisions of the existing laws (such as the
Protection of Civil Rights Act 1955 and Indian Penal Code) were found to
be inadequate to check these crimes (defined as ‘atrocities’ in the
Act).[1]
Recognising the continuing gross indignities and offences against
Scheduled Castes and Tribes, the Parliament passed the ‘Scheduled Castes
and Schedule Tribes (Prevention of Atrocities) Act 1989.
The preamble of the Act also states that the Act is:
“to prevent the commission of offences of atrocities against
the members of Scheduled Castes and Tribes, to provide for Special
Courts for the trial of such offences and for the relief and
rehabilitation of the victims of such offences and for matters connected
therewith or incidental thereto.”
Thus objectives of the Act clearly emphasise the intention of the
government to deliver justice to these communities through proactive
efforts to enable them to live in society with dignity and self-esteem
and without fear or violence or suppression from the dominant castes.
The practice of untouchability, in its overt and covert form was made a
cognizable and non compoundable offence, and strict punishment is
provided for any such offence.
The SCs and STs (Prevention of Atrocities) Act, 1989 with
stringent provisions was enacted on 9 September 1989. Section 23(1) of
the Act authorises the Central Government to frame rules for carrying
out the purpose of the Act. Drawing power from this section, the
Scheduled Castes and the Scheduled Tribes (Prevention of Atrocities) Rules of 1995 were framed.[2] The rules for the Act were notified on 31 March 1995.
The purpose of the Act was to help the social inclusion of Dalits
into Indian society, but the Act has failed to live up to its
expectations admitted by the Union Minister for Home Affairs in
parliament on 30 August 2010 (quoted below).[3].
A number of cases of misuse of this Act has been reported from
different parts of the country as mentioned in the Supreme Court verdict
of 20 March 2018. In this verdict, the Supreme Court of India banned
immediate arrest of a person accused of insulting or injuring a
Scheduled Caste/Scheduled Tribe member to protect innocents from
arbitrary arrest.
In August, 2018, the parliament of India passed the Scheduled
Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Bill,
2018, to bypass the ruling of the Supreme Court of India laying down
procedures for arrests under the Act. The bill inserts section 18A (1)
(a) in the 1989 Act, that says a “preliminary enquiry shall not be
required for registration of an FIR against any person.” The Bill also
inserts Section 18A (1) (b), which says “the investigating officer shall
not require approval for the arrest, if necessary, of any person
against whom an accusation of having committed an offence under this Act
has been made and no procedure, other than that provided under this Act
or the Code, shall apply.”
The act violates “basic principles of liberty and accountability” after
the amendments. According to a plea filed in the Supreme Court, “the
Supreme Court cannot remain a mute spectator to the abuse of law as we
are living in a civilised society and there were many growing instances
of misuse of this act. The new law could be used to harass citizens by
arresting them on the basis of mere allegations. The amendment excludes
Section 438 of CrPC, violates constitutional mandate under Articles 14
and 21.” The amendments rule out any provision for anticipatory bail for
a person accused of atrocities against SC/STs, notwithstanding any
court order.
Historical sketch
The
post-Independence era was marked by frequent instances of atrocities
springing up across the country: for example, the assassination of the
young, educated Dalit leader Emmanuel Sekaran in Tamil Nadu for defying
the untouchability-based interdicts on Scheduled Castes (SCs, also
called Dalits), which resulted in the Ramanathapuram riots of 1957; the
Kilavenmani massacre of 42 Dalits in 1968 in Tamil Nadu; the gruesome
killing of Dalit Kotesu in Kanchikacherla in 1969 in Andhra Pradesh; the
killings of 10 Scheduled Tribes (STs, also called Adivasis, literally
‘first dweller’) by police in connection with a land dispute in
Indravalli in Andhra Pradesh in 1978. All such events shook the then
national leadership. Hence, under pressure from Dalit MPs, the
Government of India started monitoring atrocities against SCs from 1974,
and in the case of STs from 1981 onwards, with special focus on murder,
rape, arson and grievous hurt.
Atrocities continued to rise with ferocity and frequency – for
example, in Bihar the massacres of SCs at Belchi in 1979 and at Pipra in
1980; in Uttar Pradesh the massacre following a SC bridegroom riding on
horseback at Kafalta in 1980; in Madhya Pradesh the killing of Bacchdas
in Mandsaur district in 1982; in Bihar the killing in police firing on
15 STs at Banjhi in Sahibganj district in 1985. In all such cases, the
Indian State at both the national and state levels avoided addressing
basic contradictions, vulnerabilities and causative factors; the
treatment was mainly symptomatic and palliative instead of the required
radical solutions. Under continued pressure from Dalit MPs and political
leaders, the magnitude and gravity of the problem was finally
recognised by Prime Minister Rajiv Gandhi. In his Independence Address
on 15 August 1987, he announced that an Act would be passed, if
necessary, to check atrocities.[4]
Necessity
Atrocities rooted in caste system
A study conducted by the National Commission for SCs and STs in 1990 on Atrocities on Scheduled Castes and Scheduled Tribes: Causes and Remedies
pointed out various causal factors for atrocities: land disputes; land
alienation; bonded labour; indebtedness; non-payment of minimum wages;
caste prejudice and practice of untouchability; political factions on
caste lines; refusal to perform traditional works such as digging burial
pits, arranging cremations, removing carcasses of dead animals and
beating drums; etc. The deep root for such atrocities is traceable to
the caste system, which “encompasses a complete ordering of social
groups on the basis of the so-called ritual purity. A person is
considered a member of the caste into which s/he is born and remains
within that caste until death….”[5]
Considered ritually impure, SCs have been physically and socially
excluded from mainstream society, denied basic resources and services,
and discriminated against in all areas of life. Accordingly, they face
various forms of exploitation, insults and violence, as well as
degrading practices of untouchability. The Scheduled Tribes were equally
exploited on grounds of not falling within the caste system but having a
distinct culture and worldview of their own. “Women belonging to these
castes and tribes bore double burden. They were exploited by caste and
gender, and were vulnerable and powerless against sexual exploitation.”[6]
Continuing widespread prevalence
Despite
the right to non-discrimination on the basis of race or caste enshrined
in Article 15 of the Indian Constitution, discrimination against SCs
and STs is pervasive. Though abolished and forbidden by Article 17, the
practice of ‘untouchability’ persists due to its systemic character.
Hence, the Indian Parliament enacted the Untouchability Offences Act
1955, which underwent amendment and renaming in 1976 to become the
Protection of Civil Rights (PCR) Act. Under this Act, ‘untouchability’
as a result of religious and social disabilities was made punishable.
However, due to legal loopholes, the levels of punishments being less
punitive as compared to those of the IPC, and the law and order
machinery being neither professionally trained nor socially inclined to
implement such social legislation, a more comprehensive and more
punitive Act was required to protect SCs and STs from violence committed
by other communities. This gave rise to the SC/ST (PoA) Act 1989.
Objectives
The
basic objective and purpose of this more comprehensive and more
punitive piece of legislation was sharply enunciated when the Bill was
introduced in the Lok Sabha:
Despite various measures to improve the socio-economic conditions of
the SCs and STs, they remain vulnerable… They have in several brutal
incidents, been deprived of their life and property… Because of the
awareness created… through spread of education, etc., when they assert
their rights and resist practices of untouchability against them or
demand statutory minimum wages or refuse to do any bonded and forced
labour, the vested interests try to cow them down and terrorise them.
When the SCs and STs try to preserve their self-respect or honour of
their women, they become irritants for the dominant and the mighty…
Under the circumstances, the existing laws like the Protection of
Civil Rights Act 1955 and the normal provisions of the Indian Penal
Code have been found to be inadequate to check and deter crimes against
them committed by non-SCs and non-STs… It is considered necessary that
not only the term ‘atrocity’ should be defined, but also stringent
measures should be introduced to provide for higher punishment for
committing such atrocities. It is also proposed to enjoin on the States
and Union Territories to take specific preventive and punitive measures
to protect SCs and STs from being victimized and, where atrocities are
committed, to provide adequate relief and assistance to rehabilitate
them.[7]
The objectives of the Act, therefore, very clearly emphasise the
intention of the Indian state to deliver justice to SC/ST communities
through affirmative action in order to enable them to live in society
with dignity and self-esteem and without fear, violence or suppression
from the dominant castes.[8]
The Supreme Court of India too reiterated the significance and importance of the Act:[9]
Salient features
The
provisions of SC/ST Act and Rules can be divided into three different
categories, covering a variety of issues related to atrocities against
SC/ST people and their position in society.
The first category contains provisions of criminal law. It
establishes criminal liability for a number of specifically defined
atrocities, and extends the scope of certain categories of penalizations
given in the Indian Penal Code (IPC).
The second category contains provisions for relief and compensation for victims of atrocities.
The third category contains provisions that establish special authorities for the implementation and monitoring of the Act.
The salient features of the Act are
Creation of new types of offences not in the Indian Penal Code (IPC) or in the Protection of Civil Rights Act 1955 (PCRA).
Commission of offences only by specified persons (atrocities can be
committed only by non-SCs and non-STs on members of the SC or ST
communities. Crimes among SCs and STs or between STs and SCs do not come
under the purview of this Act).
Defines various types of atrocities against SCs/STs (Section 3(1)i to xv and 3(2)i to vii).
Prescribes stringent punishment for such atrocities (Section 3(1)i to xv and 3(2)i to vii).
Enhanced punishment for some offences (Section 3(2)i to vii, 5).
Enhanced minimum punishment for public servants (Section 3(2)vii).
Punishment for neglect of duties by a public servant(Section 4).
Attachment and forfeiture of property (Section 7).
Externment of potential offenders (Section 10(1), 10(3), 10(3)).
Appointment of Special Public Prosecutors (Section 15).
Empowers the government to impose collective fines (Section 16).
Cancellation of arms licences in the areas identified where an
atrocity may take place or has taken place (Rule 3iii) and seize all
illegal fire arms (Rule 3iv).
Grant arms licences to SCs and STs (Rule 3v).
Denial of anticipatory bail (Section 18).
Denial of probation to convict (Section 19).
Provides compensation, relief and rehabilitation for victims of
atrocities or their legal heirs (Section 17(3), 21(2)iii, Rule 11,
12(4)).
Setting up deterrents to avoid committing of atrocities on the SCs amongst others (Rule 3i to 3xi).
Setting up a mandatory, periodic monitoring system at different levels (Section 21(2)v):
District level (Rule 3xi, 4(2), 4(4), 17).
State level (8xi, 14, 16, 18).
National level (Section 21(2), 21(3), 21(4)).
Together with the rules, it provides a framework for monitoring the
state response to the atrocities against Scheduled Castes and Scheduled
Tribes. According to the Act and Rules, there are to be monthly reports
(from the District Magistrates), quarterly review meetings at the
district level by the District Monitoring and Vigilance Committee (DVMC)
and half yearly reviews by a 25-member State Monitoring and Vigilance
Committee (SVMC) the chaired by the Chief Minister. The performance of
every Special Public Prosecutor (SPP) will also have to be reviewed by
the Director of Public Prosecutions (DPP) every quarter. Annual reports
have to be sent to the central government by 31 March every year.
The Act and Rules are a potent mechanism and precision
instruments that can be used in tandem with the Right To Information
(RTI) Act 2005 to motivate the state to hold the mandatory meetings and
enforce compliance. A Human Rights Defenders Monitoring Calendar has been developed from the Act and rules to help human rights defenders, and others to clarify the functions and duties of the monitoring authorities (the SVMC and DVMC).
Defining ‘atrocity’
The
term ‘atrocity’ was not defined until this Act was passed by the
Parliament in 1989. In legal parlance, the Act understands the term to
mean an offence punishable under sections 3(1) and 3(2).
In specific terms:
Atrocity is “an expression commonly used to refer to crimes against Scheduled Castes (SCs) and Scheduled Tribes (STs) in India”.
It “denotes the quality of being shockingly cruel and inhumane, whereas the term ‘crime’ relates to an act punishable by law”.[10]
It implies “any offence under the Indian Penal Code (IPC) committed
against SCs by non-SC persons, or against STs by non-ST persons. Caste
consideration as a motive is not necessary to make such an offence in
case of atrocity”.[11]
It signifies “crimes which have ingredients of infliction of
suffering in one form or the other that should be included for
reporting”. This is based on the assumption that “where the victims of
crime are members of Scheduled Castes and the offenders do not belong to
Scheduled Castes caste considerations are really the root cause of the
crime, even though caste considerations may not be the vivid and minimum
motive for the crime”.[12]
The Act lists 22 offences relating to various patterns of behaviours
inflicting criminal offences for shattering the self-respect and esteem
of SCs and STs, denial of economic, democratic and social rights,
discrimination, exploitation and abuse of the legal process, etc.[13]
Section 3 of the Act lists the criminal offences and the punishments. It contains:
19 offences in their own right (Section 3(1) contains 15
subsections with an equal number of offences. Section 3(2) contains four
subsections with offences)
two derived offences (sections 3(2)(vi) and 3(2)(vii)). The derived
offences are based on the offences given in the SC/ST Act. They only
come in the picture provided that another offence under the SC/ST Act
has been committed.
one subsection that increases the punishment for certain offences under the IPC (Section 3(2)(v)).
These protections can be broadly divided into protection from
social disabilities (denial of access to certain places and to
use customary passage and to get water from any spring, reservoir or any
other source).
personal atrocities (forceful drinking or eating of inedible or
obnoxious substance, against stripping, outrage of modesty, sexual
exploitation, injury or annoyance).
The common denominator of the offences is that criminal liability can
only be established if the offence is committed by a person who is not a member of a Scheduled Caste or a Scheduled Tribe against a person who belongs to a Scheduled Caste or a Scheduled Tribe.
Special Courts
For
speedy trial, Section 14 of the Act provides for a Court of Session to
be a Special Court to try offences under this Act in each district. Rule
13(i) mandates that the judge in a special court be sensitive with
right aptitude and understanding of the problems of the SCs and STs.
However, that is seldom the case. Most states have declared a
court as a ’special court’. The hitch is that they are designated courts
(as opposed to exclusive special courts) and so have to hear many other
cases too. Consequently, at any time about 80% of the cases are pending[14]—defeating the very purpose of having special courts in the first place.
Special Court Justice Ramaswamy observed in the case of State of Karnataka v. Ingale[15]
that more than seventy-five percent of the cases brought under the
SC/ST Act end in acquittal at all levels. The situation has not improved
much since 1992 according to the figures given by the 2002 Annual
Report dealing with SC/ST Act (of the Ministry of Social Justice and
Empowerment)[16]
Of the total cases filed in 2002 only 21.72% were disposed of, and, of
those, a mere 2.31% ended in conviction. The number of acquittals is 6
times more than the number of convictions and more than 70 percent of
the cases are still pending.[17]
Inaugurating a two-day annual conference of State Ministers of
Welfare/Social Justice, 8 Sept 2009, Prime Minister Singh expressed
’shock’ that the conviction rate of cases of atrocities against the
SC/STs is less than 30% against the average of 42% for all cognisable
offences under the Indian Penal Code.[18]
And in rape cases the conviction rate is just 2%.[19]
Karnataka has only eight Special courts, though 15 of 30
districts are declared ‘atrocity prone’. Overall conviction rates remain
at or below 5%. Even the few special courts seem to be biased. In 2010,
of the 101 cases disposed of in the Tumkur special court, not one was
convicted. Gulbarga, another atrocity prone district had a conviction
rate of just 2%. 7 districts had a conviction rate of 0% in 2010.[20]
Investigation
According to Rule 7(1)[21]
investigation of an offence committed under the SC/ST Act cannot be
investigated by an officer not below the rank of Deputy Superintendent
of Police (DSP).
Various High Courts have set aside cases based on the above rule. [16]
The rule is to ensure that the investigations are of high quality, and
the assumption is that senior officials would not be as biased, nor as
vulnerable to other pressures, as those in the lower rungs of the police
force.
The Andhra Pradesh High Court, in D. Ramlinga Reddy v. State of AP,[22]
took the position that provisions of Rule 7 are mandatory and held that
investigation under the SC/ST (Prevention of Atrocities) Act has to be
carried out by only an officer not below the rank of DSP. An
investigation carried out and charge sheet filed by an incompetent
officer is more than likely to be quashed. Similarly, the Madras High
Court in M. Kathiresam v. State of Tamil Nadu[23]
held that investigation conducted by an officer other than a DSP is
improper and bad in law and proceedings based on such an investigation
are required to be quashed.
The Courts without taking into consideration the inadequacies of the
State, have been punishing SC/STs (the victims) for the same. Shri
Pravin Rashtrapal, Member of Parliament rightly pointed out that there
are insufficient officers at that level.[24] His statement is supported by the Annual Report of 2005-2006 of Ministry of Home Affairs.[25]
Of the total posts sanctioned by the government under Indian Police
Service (IPS) more than 15 percent of the posts are vacant. This
basically means that there is one IPS officer for 77,000 SC/STs.
In the case of Karnataka, there were no officers of the required
rank in three districts, as admitted by the government at the State
Vigilance and Monitoring Committee (SVMC) in September 2010.[26]
Though officers of higher rank can conduct the investigation (the Act
only says ‘at least of rank’), in practice they seldom do.
Compensation
Atrocities
often take place when persons belonging to the SC ST community do not
fulfill their ‘caste functions’ by doing ritually prescribed ‘unclean’
work or break the caste boundaries such as sitting in the bus or wearing
a turban—often the preserve of the dominant castes. Atrocities are
often a form of ‘collective’ punishment for daring to have even some
semblance of non-dependence which is termed as ‘prosperous’, and the
atrocity is to bring them back into the situation of total dependence
and servitude. The state therefore has the duty to help the community
back on its feet.
In fact, a part of the reason why atrocities are committed is
economic activity. In my experience, I have seen that in some areas, the
Scheduled Caste or the Scheduled Tribe person is prosperous. My
knowledge is mostly about the Scheduled Caste, not about the Scheduled
Tribe. It is because of the economic activity, because of the
enterprise, there are areas where the Scheduled Caste people have also
become prosperous. The Scheduled Caste people are able to build brick
and stone houses. The Scheduled Caste people are able to acquire
vehicles. The Scheduled Caste people are able to dress better, send
their children to better schools. One of the reasons why atrocities take
place in those places is to cripple them economically. Every riot,
every arson case cripples them economically. Therefore, it is important
that the State must immediately rush in social and economic measures for
the rehabilitation of those who have suffered through these atrocities.[27]
The government has prescribed a schedule for compensation[28] under Rule 12.(4)) as Annexure 1 entitled Norms for Relief Amount. This is periodically updated
Record
As
‘police’ and ‘public order’ are state subjects, primary responsibility
for prevention of atrocities and maintenance of law and order rests with
the State Governments. A responsive police administration has always
been recognized as an essential requirement in any society that seeks to
take care of its citizens. Such responsive administration is essential
for prevention of atrocities likely to be inflicted upon SCs and STs by
unscrupulous non-SC/ST elements.
Section 21(1) and (2) of SC/ST (POA) Act, 1989 stipulate that the
State Government shall take all such measures as may be necessary for
its effective implementation. However, despite the Act and Rules, the
situation has not changed much. The incidence of atrocities is actually
increasing, and the implementation of the law leaves much to be desired
as this statement of the Union Minister for Home Affairs shows:
“Madam, I must concede that the statistics do not reflect any decline
in the atrocities. On the contrary, the information compiled by the
Crime Records Bureau shows that the number of cases registered of
atrocities against the Scheduled Castes and the Scheduled Tribes is, in
fact, on the rise. I have the numbers from 2006 to 2008, subsequent
years are being compiled. Take for example the case of the Scheduled
Castes. The number of cases of atrocities against the Scheduled Castes
registered in 2006 was 26,665. That itself is an understatement. Many of
the cases are simply not registered. In 2007, it was 29,825 and in 2008
it was 33,365. So, this clearly shows the rise in trend.
I can make one or two deductions from this.
Firstly that there is no let up in the atrocities committed on the Scheduled Castes.
The other inference one can make is, perhaps, because of the
pressure that is put on the State Governments by the Central Government,
by public opinion and by NGOs, now the States are showing greater
willingness to deal with the problem. Therefore, more cases are being
registered.
[…]
We cannot be happy about the fact that approximately 33,000 cases are
being registered as atrocities against Scheduled Castes in one year.
What makes it even more disturbing is that while so many cases are
registered, the conviction rate hovers around 30%. What makes it doubly
painful is that there is rise in atrocities, but when you try to
prosecute and convict, the conviction rate is only 30%. It was 28%,
31.4% and 32%. Not only are acquittals very high; pendency is about 80%.
[…]
I am afraid that the disposal of the cases is low; the rate of
conviction is low. Therefore, it is fair to conclude that the feeling
amongst the Scheduled Castes and the Schedule Tribes that all these laws
and all these statements, all these pronouncements have really not
brought any relief to them. That feeling is running high and I cannot
but say that feeling is justified.”[14] (p143,144 of the printed text).
23 States have set up SC/ST Protection Cells. Nodal Officers have been appointed in 28 States.[3]
Though the Act and rules are stringent, it is not a deterrent, as
the Minister for Home Affairs P Chidambaram admitted in the Lok Sabha,
referring to the Central Committee monitoring the implementation of the
Act:
A committee under the Chairmanship of the Minister of Social Justice
was set up after the SCs and STs (PoA), 1989 was passed. That Committee
has met, so far, 10 times. The situation in 25 States and 4 Union
Territories were reviewed. That committee has expressed that the most
important areas of concern are the following five:
firstly, the high rate of acquittal;
secondly, the high rate of pendency of cases and very low rate of disposal;
thirdly, inadequate use of the preventive provisions of the Act,
while the punitive provisions are invoked and FIR is registered,
preventive provisions are rarely invoked;
fourthly, that the committees and other mechanisms provided in the Act have virtually not been put to use; and fifthly,
the Act itself may not be deterrent, perhaps it is not being as deterrent as we thought it could be.[14]
Drawbacks and lacunae
Bias
Going
through the Indian judicial system is degrading for any Dalit because
of the still existing biases of the court judges. One example is the
conduct of an Allahabad High Court judge who had his chambers “purified”
with water from the ‘ganga jal’ because a Dalit judge had previously
sat in that chamber before him.[29]
Another example is the case of State of Karnataka v. Ingale.[15]
The State of Karnataka had charged five individuals with violating the
SC/ST Act. At trial, four witnesses testified that the defendants had
threatened Dalits with a gun to stop them from taking water from a well.
The defendants told the Dalits that they had no right to take water,
because they were `untouchables’. The trial judge convicted all of the
defendants. On appeal, the Additional Sessions judge confirmed the
conviction of three defendants but acquitted two. On further appeal to
the High Court, the judge acquitted all the defendants after rejecting
testimony of the four Dalit witnesses. The Dalits finally got relief
from the Supreme Court.
Perhaps the most important bias (re implementation of this Act)
is that there is little done to prevent atrocities. Most of the reports
are of what is done after an atrocity has been committed. Few states
have preventive measures in place. The ‘relief’ provided is a pittance
and the confidence of the community is seldom rebuilt.
For some, the low conviction rates are evidence of misuse of the
Act by the SCs and STs to threaten and blackmail other communities.
Actual data on such misuse is not available. However, the acquittal
rates are abnormally high, as acknowledged by the prime minister and
home minister (quoted above). There is also a high rate of FIRs rejected
as being ‘false’ by the police, with 10% of the total cases
investigated in 2016 being closed as ‘false’.[30]
In Karnataka the rejection rate at the police station level (the ‘B’
report that classifies a case as false) was 77% of total cases disposed
off in 2009[31]—so much so that it became a topic for discussion in the SVMC.[32]
This narrative of ‘false cases’ and misuse of the Act also found voice in the March 2018 decision of the Supreme Court in Subhash Kashinath Mahajan v. State of Maharashtra & Anr.
In addition to questioning Section 18 of the Act, which prohibits grant
of anticipatory bail for offences committed under the Act, the court
laid down guidelines, substantially diluting the provisions of the Act.[33]
The court granted additional powers to the investigating officer to
conduct a preliminary inquiry before lodging a complaint. Further,
written permission of the appointing authority for all public officials
and of the District Superintendent of Police for other persons is
required before a complaint is registered.[34][35]
Legal system
The
legal regime is fraught with contradictions. While the legal text is
explicit in seeking remedies, the implementation of the text appears to
evade actual performance. Laws and legal processes are not
self-executing; they depend on the administrative structure and the
judiciary with the anticipation that the social attitudes are driven by
notions of equity, social justice and fair play.[36]
However, the increasingly indifferent responses of those involved in
the implementation of laws protecting the weak, the oppressed and the
socially disadvantaged have persisted over the years and the system has
failed to provide for self-correction. The problem is that the victims
of atrocities suffer not only bodily and mental pain but also feelings
of insecurity and social avoidance which is not present for the victims
of other crimes. If the judge delegated to protect them shows
indifference, it further aggravates their already vulnerable position.
Rehabilitation
According to the preamble of the SC/ST Act, it is an Act to prevent
the commission of offences of atrocities against SC/STS, to provide for
Special Courts for the trial of such offences and for the relief and
rehabilitation of the victims of such offences. The Madhya Pradesh High
Court also had the same view and observed in the case of Dr. Ram Krishna
Balothia v. Union of India[37]
that the entire scheme of the SC/ST Act is to provide protection to the
members of the Scheduled Castes and Scheduled Tribes and to provide for
Special Court and speedy trial of the offences. The Act contains
affirmative measures to weed out the root cause of atrocities, which has
denied SCs and STs basic civil rights.
The Act has addressed the problem the regarding the dispensation of
justice, but what it failed to deal with is the problem of
‘rehabilitation’. There is mention of rehabilitation under Section
21(2)(iii), but there are no provision addressing the same. As it has
been stated earlier that victims of atrocities are on a different level
when compared to victims of other crimes, hence there should be special
provision for the same. According to the report submitted by the
National Commission for Review and Working of the Constitution,[38]
victims of atrocities and their families should be provided with full
financial and any other support to make them economically self-reliant
without their having to seek wage employment from their very oppressors
or classes of oppressors. Also it would be the duty of the state to
immediately take over the educational needs of the children of such
victims and provide for the cost of their food and maintenance.
SCs and STs constitute 68% of the total rural population.
According to the 1991 agricultural census a large number of SCs and STs
are marginal farmers compared to the other sections of the society and
because of this the number of cultivators are going down. In other
words, the landlessness is increasing at a faster rate among SCs and
STs. At the same time, the number of SC and ST workers as agricultural
labourer is increasing at a faster rate when compared to other sections
of the society. This basically implies that after losing their land
holdings, SC and ST cultivators are becoming agriculture labourers. Loss
of land, on the one hand, is caused by atrocities making them more
vulnerable. This in turn fuels and promotes continuance of atrocities
and untouchability.
Marginalisation is one of the worst forms of oppression.[citation needed]
It expels a whole category of people from useful participation in the
society and therefore potentially subjected to material deprivation and
this could even lead to extermination. Moreover, this leads to the state
of powerlessness which perhaps is best described negatively; the
powerless lack authority, status and a sense of self.[39] Moreover, every right has three types of duties[citation needed]—duty to
Avoid deprivation.
Protect from deprivation.
Aid the deprived.
Though the SC/ST Act does cover these duties, and its implementation
is admittedly uneven, it is found wanting most in the third: duty to aid
the deprived. One possible reason could be that the State has to work
through its officials who are drawn from the same oppressive social
strata. Though the Act does mention that officers and other staff
appointed in an area prone to atrocity shall have the right aptitude and
understanding of the problems of the SCs and STs(Rule 13(1))
in practice, these officials often collude with their caste brethren
and even file counter-cases against the victims or their family members.[40]
This means, in addition to the perpetrators getting away with the
original crime, free to further intimidate the victims, the victims are
left helpless—denied the government compensation and assistance to
rebuild their life. They have to go back to the same perpetrator caste
for their livelihood or daily wage labour. Hence, it is necessary to
make the SCs and STs self-dependent.
Lack of awareness
The
statement of object and reason of the SC/ST Act clearly reveals that
the Act, in its letter and spirit, desires that Dalits lead a dignified
life. However, even after 16 years of its existence in the statute book,
it has not shown its desired effect.
The majority of the beneficiaries of this Act are unaware of the
legitimate claims of leading a dignified way of life or are unwilling to
enforce it intensively. Even the Police, prosecutors and judicial
officers are unaware of this Act as was pointed out by Calcutta High
Court in the case of M.C. Prasannan v. State of West Bengal.[41]
Misapplication of the Act by police and the courts aggravates the problem ultimately leads to acquittals.[42]
Some atrocities not covered
Social
and economic boycott and blackmail are widespread. In view of the fact
that the main perpetrators of the crime sometimes co-opt a few SC/STs
with them and take advantage of local differences among the SC/STs and
sometimes they promote and engineer crimes but get them executed by some
members of SC/STs, the Act should be suitably amended to bring such
crimes and atrocities within the purview of the definition of atrocities
under the Act.[38]
Likewise, the Special Courts established under Section 14 of the
Act are required to follow the committal procedure under Cr.P.C. Such an
interpretation prevents the speedy trial envisaged under the Act. The
absence of adequate special courts has resulted in slow disposal of
atrocity cases and a huge backlog.
Empowering provisions
Migration
Under
constitutional provisions, a caste or tribe is notified with reference
to a State or Union territory. Hence a person born in state/UT gets
certificate of SC/ST if his/her father belongs to specified caste/tribe
in that state as SC/ST. On migration to another state, they lose their
SC/ST status for affirmative actions, i.e. benefit of admission in
educational institutes, reservation in government employment etc. but the protection accorded under this Act stays.[citation needed]
Once a person is notified as SC/ST in any state/UT, they are protected
under the SCs and STs (Prevention of Atrocities) Act, 1989 throughout
the country, irrespective of whether the particular caste or tribe is
notified in the state/UT where the offence is committed.
Legal aid
Legal aid is available for all victims regardless of financial status. For all others legal aid depends on the financial status.
Many civil society organisations (CSOs) started using this Act to
provide some relief to the victims almost immediately. A few Dalit and
human rights organizations took to monitoring violence against the
SC&ST communities, documenting them, publicizing them and also
monitoring the use of the Act in dealing with these crimes. One of the
first to monitor the implementation of this Act was Sakshi in Andhra Pradesh.
The full monitoring of the Act by CSOs is a later phenomenon[43]
and has not matured in that civil society reports on implementation of
the Act (shadow reports to the ones mandated by the Act section 21(4))
are yet to be done.
Annual reports by Citizen’s monitoring committees have been done in Karnataka for 2009 (English), 2010 (English and Kannada) and a combined report for 2011 and 2012 (in English and Kannada(with monitoring tools))
auditing the performance of the State, including the bureaucracy,
judicial system, police and monitoring mechanisms (DVMCs and SVMC).
However, atrocities in the state still continue to rise, and convictions
remain low.
Filing PILs for implementation
Some
organizations also used the provisions of the Public Interest
Litigations (PIL) to demand better implementation under the Act at High
Court level and National Campaign on Dalit Human Rights (NCDHR) in the Supreme Court of India.
National coalition for Strengthening SC&ST PoA Act
On
the 20th anniversary of its enactment, CSOs came together from across
the country to review its implementation and formed the National
Coalition for Strengthening SC & ST Prevention of Atrocities Act Dr
Sirivella Prasad as its National Convener. This coalition took stock of
the implementation of the Act in a “report card”,[44]
analysed the lacunae and suggested a set of amendments for improving
the implementation. State specific “fact sheets” were also made
available for Madhya Pradesh[45] and Bihar.[46]
Many important areas such as social and economic boycotts,
causing hurt, destruction of property, defining the SC communities to
include those who profess a religion other than Hinduism, Sikhism,
Buddhism, and better monitoring mechanisms were identified.[citation needed]
Continuous monitoring
Many organisations continue to monitor the implementation of the Act, and bring out state level reports.
Himachal Pradesh: Monitoring by Centre for Mountain Dalit Rights
Karnataka: Monitoring by Committee Monitoring and
Strengthening the POA in Karnataka (CMASK) led by the Karnataka Dalit
Mahilla Vedike (KDMV). State reports are available on the status of
implementation during 2009 (English), 2010 (English and Kannada) and a combined report for 2011 and 2012 (in English and Kannada (with monitoring tools)). Also available in Kannada is the monitoring calendar .
SCs and STs (Prevention of Atrocities) Amendment Ordinance 2014 (No 1 of 2014)
The Amendment Ordinance 2014
was signed by the president on 4 March 2014 and came into force
immediately. Since it was an ordinance, and was not ratified by (the
next) parliament within six (6) months it lapsed. It was then referred
back to the cabinet.
SCs and STs (Prevention of Atrocities) Amendment Act 2015
This
Act was passed to replace the ordinance of 2014. The bill was
introduced in parliament on 7 July 2014 and referred to the standing
committee on 17 July 2014. Subsequently, it was passed by the Lok Sabha
on 4 August 2015[47] and then by the Rajya Sabha in December of that year.[48]
It is virtually the same as the ordinance, with a few changes to improve efficiency.[citation needed]
The key features of the Amendment Act of 2015 are
Addition of following new category of offences to the existing 19 punishable offences. In addition to the 19 offences listed in the Act, following new offences proposed. To cite a few: tonsuring of head, moustache, or similar acts which are derogatory to the dignity of Dalits and Adivasis; garlanding with chappals; denying access to irrigation facilities or forest rights ; dispose or carry human or animal carcasses, or to dig graves; using or permitting manual scavenging; dedicating Dalit women as devadasi; abusing in caste name; perpetrating witchcraft atrocities; imposing social or economic boycott; preventing Dalit and Adivasi candidates filing of nomination to contest elections; hurting the modesty of Dalit/Adivasi woman by removing her garments; forcing to leave house, village or residence; defiling objects sacred to SCs and STs; touching a women or uses words, acts or gestures of a sexual nature against women.
Addition of IPC offences attracting committed against Dalits or Adivasis as punishable offences under the POA Act. Presently, only those offences listed in IPC as attracting punishment of 10 years or more and committed on Dalits/ Adivasis are accepted as offences falling under the POA Act. A number of commonly committed offences (hurt, grievous hurt, intimidation, kidnapping etc.) are excluded from the Act. This provides loopholes for the perpetrators of crime to escape from being punished for these commonly committed crimes. Therefore, a Schedule of list of IPC offences is provided in the amended act.
Establishment of Exclusive Special Courts and Special Public Prosecutors to exclusively try the offences falling under the POA Act to enable speedy and expeditious disposal of cases. Presently, Special Courts and Public Prosecutors also deal with other cases besides atrocity cases. Consequently, cases are kept pending for long time. Thus victims are denied justice or speedy justice. Establishment of an Exclusive Special Court for one or more districts and Exclusive Public Prosecutor is proposed;
Power of Exclusive Courts to take cognizance of offence and completion of trial in 2 months. Courts so established or specified shall have power to directly take cognizance of offences under this Act and the trial shall, as far as possible, be completed within a period of two months from the date of filing of the charge sheet.
Addition of chapter on the ‘Rights of Victims and Witnesses’. As of now, the Act recognizes a few rights of the victims and witnesses. This is insufficient. Therefore, many other essential rights are covered so as to impose duty and responsibility upon the State for making arrangements for the protection of victims, their dependants and witnesses against any kind of intimidation, coercion or inducement or violence or threats of violence.
Defining clearly the term ‘wilful negligence’ of public servants at all levels, starting from the registration of complaint, and covering aspects of dereliction of duty under this Act. Section 4 of the present Act does not clearly define what constitutes ‘wilful negligence’ of public servants. Hence, ‘wilful negligence’ is defined by listing specific transgressions of law: for example, police officers not putting down accurately in writing the victim’s complaint; not reading out to the victims what has been recorded prior to getting their signature; not registering FIR under the Act; not registering it under appropriate sections of the Act; etc.
Addition of presumption to the offences –If the accused was acquainted with the victim or his family, the court will presume that the accused was aware of the caste or tribal identity of the victim unless proved otherwise.
The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Act, 2015
The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Act, 2018
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
কেন্দ্রীয় মন্ত্রীরা টি আর বালু এবং দয়ানীধি মারান তাদের বিরুদ্ধে তফসিলি জাতি ও তফসিলী ট্রাইব (নৃশংসতা প্রতিরোধ আইন, ১৯৮৯) এর অধীনে মামলা করা হয়েছে, রাজ্যসভার সদস্য ও দলীয় সংগঠনের সম্পাদক আর এস ভারঠিকে গ্রেপ্তারের পর শীর্ষ ডিএমকে নেতারা গ্রেপ্তার করেছেন।
১৩ ই মে, জনগণের কাছ থেকে প্রাপ্ত উপস্থাপনা জমা দেওয়ার জন্য মারান ও বালু মুখ্যসচিব কে শানমুগমের সাথে দেখা করেছিলেন। পরে তারা গণমাধ্যমকে বলেছিল যে এই প্রতিনিধি দলটি অবমাননা করেছে এবং নিপীড়িত নাগরিকের মতো আচরণ করেছে।
প্রাক্তন কেন্দ্রীয় মন্ত্রীদের বিরুদ্ধে বেশ কয়েকটি জেলায় বিভিন্ন অভিযোগ দায়ের করা হয়েছে এবং এফআইআরও নথিভুক্ত করা হয়েছে।
এবং এডিএমকে মন্ত্রী দিন্দুগাল শ্রীনীবাসন যিনি একটি তফসিলি বর্ণের ছেলেকে তাঁর চ্যাপেলগুলি সরিয়ে দিতে বাধ্য করেছিলেন।
মন্তব্য
মোহন এসআর
মারান ও বালুকে কেন রেহাই দেওয়া উচিত? উচ্চ পদে থাকা ব্যক্তিদের সমাজের জন্য একটি ভাল উদাহরণ স্থাপন করা উচিত। এভাবে দাদাগিরি করবেন না।
রবি নারায়ণন
টিএন-তে অনেক বিচারক ডিএমকে নিয়োগপ্রাপ্ত। আরও মারণ এবং বালুর সিদ্ধান্তগুলি প্রভাবিত করার জন্য টন অর্থ রয়েছে। মারান যদি এখনও অবৈধ টেলিফোন এক্সচেঞ্জে ধরা না পড়ে, তবে এগুলি তাঁর পক্ষে জুজুবিস। এমকে থেকে শুরু করা পুরো পরিবার টিএন-তে পরজীবী। সারা দেশে আঞ্চলিক বর্ণবাদী দলগুলির কেবল তাদের পরিবারের সদস্যদের সেবা করার জন্য তাদের রাজনৈতিক দল রয়েছে। তারা স্ব স্ব জাতের সাধারণ সদস্যদের সম্পর্কেও বিরক্ত হন।
শ্যাম এস
কিন্তু কেন? ধিরুদারগল মুন্নেত্র কলগম বিচার বিভাগ নিয়ন্ত্রণ করছে ..
“আমরা একাই বর্ণবাদী, সাম্প্রদায়িক এবং পুঁজিবাদী সমর্থক বিজেপিকে গণতান্ত্রিক প্রতিষ্ঠানের মার্ডার দ্বারা পরিচালিত (মোদী) নেতৃত্বাধীন জালিয়াতি ইভিএম / ভিভিপ্যাটগুলিতে টেম্পল করে মাস্টার কী দখল করার পরে এবং রাউদি রাক্ষস স্বয়াম সেবকদের (আরএসএস) পক্ষে নির্বাচনে জিততে পারি। বেন ইস্রায়েলের বিদেশীরা যারা দূর থেকে নিয়ন্ত্রিত হওয়ায় তাদের নিজের মা’র মাংস খাওয়া-দাওয়া, দাস এবং বুট লিকার, চামচাস, চেলাসহ প্রবুদ্ধ ভারত ত্যাগ করতে বাধ্য হতে হবে!
ফ্যাসিবাদী শাসনের খপ্পর থেকে দেশকে মুক্ত করতে প্রস্তুত হন।
আমরা, তফশিলী জাতি, তফসিলি উপজাতি, অন্যান্য পশ্চাৎপদ শ্রেণি ও ধর্মীয় সংখ্যালঘুরা বাবাसाहेब সাহেব ডাঃ ভীমরও আম্বেদকরের অবিরাম সংগ্রাম ও অবিরাম ত্যাগের কারণে ভারতের সংবিধানের আওতাধীন আমাদের অধিকারগুলি সুরক্ষিত করতে সক্ষম হয়েছি। তবে বর্ণ-পূর্বসংশ্লিষ্ট সরকারগুলি আমাদের জনগণের সুবিধার্থে এই অধিকারগুলি কার্যকর করে নি। ফলস্বরূপ, সংবিধানের বিধান থাকা সত্ত্বেও আমাদের আর্থ-সামাজিক অবস্থা আগের মতোই খারাপ ছিল। তাই, বাবসাহেব একটি রাজনৈতিক প্ল্যাটফর্ম এবং একটি নেতৃত্বের অধীনে unitedক্যবদ্ধ হয়ে আমাদের নিজস্বভাবে সরকার গঠনের পরামর্শ দিয়েছিলেন। এই দিক থেকে, তিনি তাঁর জীবনকালীন সময়ে রিপাবলিকান পার্টি অফ ইন্ডিয়া চালু করার বিষয়ে চিন্তাভাবনা করেছিলেন। তবে তিনি সম্ভবত জানেন না যে তিনি তার পরিকল্পনা বাস্তবায়িত করার আগেই এত তাড়াতাড়ি মারা যাবেন। তিনি যে কাজটি পরে মনাওয়ার কাঞ্চি রাম সাহেব দ্বারা সম্পন্ন হয়েছিল তা শেষ করতে পারেন নি।
অরাজনৈতিক পথ: মোনাওয়ার কাঞ্চি রাম সাহেব যখন আম্বেদকবাদী আন্দোলনকে পুনরুজ্জীবিত করার সিদ্ধান্ত নিয়েছিলেন, তখন এই আন্দোলনটি প্রায় বিলুপ্ত হয়েছিল। মানুষ এই আন্দোলনটি প্রায় ভুলে গিয়েছিল। কাঙ্কি রাম সাহেব যে পরিস্থিতিতে যে আম্বেদকরতাবাদী আন্দোলনের ব্যর্থতার কারণ হয়েছিল সে সম্পর্কে গভীর অধ্যয়ন করেছিলেন। তিনি দেখেছিলেন যে, বাবসাহেবের বেশিরভাগ অনুসারী আন্দোলনের বাইরে ছিলেন। তিনি সেই কারণগুলির তদন্ত শুরু করেছিলেন যা বাবাসাহেব আম্বেদকরের মৃত্যুর পরে আন্দোলন বন্ধ করে দেয়। তিনি, পুরোপুরি অধ্যয়ন করার পরে বুঝতে পেরেছিলেন যে বহুজন সমাজের মধ্যে ‘অরাজনৈতিক পথের অভাবের কারণেই আম্বেদকর আন্দোলনের ব্যর্থতা ঘটেছে এবং তাই তিনি অ-ক্রয়যোগ্য’ তৈরি করার জন্য অরাজনৈতিক পথকে শক্তিশালী করার সিদ্ধান্ত নিয়েছিলেন নেতৃত্ব ‘। তিনি বুঝতে পেরেছিলেন যে কেবল শক্তিশালী অরাজনৈতিক পথের সমাজই ‘অ-ক্রয়যোগ্য’ মিশনারি নেতাদের উত্পাদন করবে। এভাবে তিনি শিক্ষিত কর্মচারী ও যুবকদের প্রস্তুত করে সমাজের অরাজনৈতিক পথ প্রস্তুত করার সিদ্ধান্ত নিয়েছিলেন। বহুজন সমাজ পার্টি চালু করার আগে তিনি এসসি / এসটি / ওবিসি এবং ধর্মীয় সংখ্যালঘুদের মধ্যে থেকে শিক্ষিত কর্মচারী ও যুবকদের প্রস্তুত করার জন্য বিএএমসিইএফ এবং ডিএস -4 শুরু করেছিলেন। তিনি বহুজন সমাজের অরাজনৈতিক পথকে শক্তিশালী করতে তাঁর জীবনের সেরা অংশটি উত্সর্গ করেছিলেন।
বাবসাহেব ডঃ আম্বেদকরকে স্বপ্নে দেখে, ময়নোয়ার কাঞ্চি রাম সাহেব রাজনৈতিক দলটি চালু করেছিলেন, নাম, বহুজন সমাজ পার্টি ১৪ ই এপ্রিল, ১৯৮৪ সালে। আমরা, পূর্বপুরুষদের পদক্ষেপ এবং মানোওয়ার কাঞ্চি রাম সাহেবের নির্দেশনা অনুসরণ করে আমাদের গঠন করতে সক্ষম হয়েছি অতীতে উত্তরপ্রদেশে চারবারের জন্য নিজস্ব সরকার। ফলস্বরূপ, আমরা উত্তর প্রদেশে আমাদের মানুষের আর্থ-সামাজিক অবস্থার উন্নতি করতে সক্ষম হয়েছি। আমরা আমাদের মানুষের সাংবিধানিক অধিকার সুরক্ষিত করতে সক্ষম। আমরা আমাদের পূর্বপুরুষদের সম্মানে স্মৃতিসৌধ, মূর্তি এবং পার্কও তৈরি করতে সক্ষম। তবে আমরা অন্য রাজ্যে আমাদের সরকার গঠনে সফল হতে পারিনি। ফলস্বরূপ, আমাদের জনগণের বিরুদ্ধে অত্যাচার অব্যাহতভাবে অব্যাহত রয়েছে। দরিদ্রদের শোষণ শেষ হয়নি।
বিজেপি কর্তৃক ইভিএমের হস্তক্ষেপ: বিএসপিকে পরাস্ত করতে তাদের ইলেক্ট্রনিক ভোটিং মেশিনে (ইভিএম) জালিয়াতির উপায় জালিয়াতি করতে হয়েছিল। বিজেপি এবং সংস্থাটি সাধারণ নির্বাচনে বিজয়ী হওয়ার জন্য ২০১৪ সালেই ইভিএম ব্যবহার করেছিল। বিএসপি ভেবেছিল যে এটি কংগ্রেসের কেলেঙ্কারী-কলঙ্কিত-কলঙ্কিত-শাসনের বিরুদ্ধে ম্যান্ডেট। তবে মার্চ 2017 সালে অনুষ্ঠিত পাঁচটি রাজ্যের নির্বাচনের ফলাফল বিজেপির ইভিএম কেলেঙ্কারি উন্মোচিত করেছে। তারা পাঞ্জাব, উত্তরখণ্ড, গোয়া এবং মণিপুরে জিততে পারেনি। গোয়া এবং মণিপুরে কংগ্রেস দল বিজেপির উপরে নেতৃত্ব পেয়েছে। তবে বিজেপি নেতারা অন্য বিধায়কদের সরকার গঠন করতে পরিচালিত করেছেন। উত্তরখণ্ডে, এটি কংগ্রেসের অভ্যন্তরীণ কলহ যা বিজেপিকে নেতৃত্ব দিয়েছিল। পাঞ্জাবে, আকালি দলের বিরোধী ব্যবস্থার কারণটি কংগ্রেসকে বিজয় দিয়েছে। বিজেপি, আকালি দলের অংশীদার হয়ে নির্বাচনে হেরে গেল। উপরোক্ত চারটি রাজ্যে তারা ইভিএম নিয়ে কোনও হস্তক্ষেপ করেনি এবং ফলাফল প্রত্যাশিত লাইনে ছিল। তবে উত্তর প্রদেশে, বিজেপি এত বড় ব্যবধানে জয়ের ব্যবধান পাবে বলে কেউ প্রত্যাশা করেছিল না। ইউপি-র সিনিয়র আমলা, যারা সাধারণত ফলাফল আগেই জানতেন, তারা বিএসপি সরকারকে স্বাগত জানাতে প্রস্তুতি নিচ্ছিলেন। ফলাফল ঘোষণার সময় তারা পুরোপুরি অবাক হয়েছিল। সকালে, ফলাফলের প্রবণতাটি দেখে আমি প্রেসে গিয়ে ইভিএম জালিয়াতির বিষয়টি প্রকাশ করেছিলাম। পরে, আমরা ইভিএমের জালিয়াতি এবং ইভিএমের সাথে ভিভিপ্যাটকে অন্তর্ভুক্ত করার জন্য আইনী লড়াইয়ের বিরুদ্ধে দেশব্যাপী সংগ্রামও শুরু করি। সুতরাং, আমরা প্রতিটি পদক্ষেপে বিজেপির মুখোমুখি হচ্ছি।
সাহারানপুরে বিজেপির বিভ্রান্তি: এটি বোঝা যায় যে বিএসপিই একমাত্র বিজেপি শাসকদের আরএসএসের এজেন্ডাকে চ্যালেঞ্জ জানায়। হায়দরাবাদ বিশ্ববিদ্যালয়ের রোহিত ভেমুলার মৃত্যু হোক, গুজরাটের উনাতে এসসি / এসটি-র বিরুদ্ধে হামলা হোক, মাদিয়া প্রদেশের ভাইপাম কেলেঙ্কারী হোক বা দাদ্রিতে মুসলমানদের লঞ্চ দেওয়া, বিএসপি তীব্র বিরোধিতা করেছিল এবং রাজ্যসভায় তাদের প্রকাশ করেছিল। সুতরাং, বিজেপি নেতারা বস্পের কণ্ঠকে দমিয়ে দেওয়ার পরিকল্পনা করছিলেন। তারা অন্যান্য সম্প্রদায়গুলি থেকে বিএসপিকে আলাদা করার এবং কেবল এসসি / এসটি-তে সীমাবদ্ধ রাখার পরিকল্পনা করছে। সে কারণেই তারা সাহারানপুরে এসসি / এসটি এবং জাট সম্প্রদায়ের মধ্যে সংঘর্ষ তৈরি করতে সক্ষম হয়েছিল। তারা তাদের ষড়যন্ত্রে একটি এসসি / এসটি সংস্থা ব্যবহার করতে সক্ষম হয়। বিএসপি সাহারানপুর সংঘর্ষের পিছনে বিজেপির গেম-পরিকল্পনা স্পষ্টভাবে বুঝতে পেরেছে। বিএসপি তাদের সংসদে ফাঁস করার সিদ্ধান্ত নিয়েছে। এমএস মায়াবতী 18 জুলাই, 2017-এ রাজ্যসভায় সাহরণপুর ইস্যুতে বক্তব্য দেওয়ার জন্য নোটিশ দিলে তারা ভয় পেয়েছিল যে তাদের দুষ্টুমি প্রকাশিত হবে এবং তাই তারা আমাকে কথা বলতে দেয়নি। এমনকি মন্ত্রীরাও তাঁর বক্তব্য ঠেকাতে কোরাসটিতে যোগ দিয়েছিলেন। তিনি জনগণের আকাঙ্ক্ষাকে ডেকে আনে এবং তাদের দুর্দশাগুলির প্রতিকারের জন্য সংসদে যান। সাহারানপুরের সাব্বিরপুরের বিষয়টি অত্যন্ত মারাত্মক, যার মধ্যে একটি তফসিলি জাতি মারা গিয়েছিল, বেশ কয়েকজন আহত হয়েছিল এবং তাদের বাড়িঘর পুড়ে গেছে। যদি তাকে তার আক্রান্ত ব্যক্তিদের প্রতি ন্যায়বিচার করতে না দেওয়া হয় এবং তাদের রক্ষা করতে না দেওয়া হয় তবে তিনি কেন সংসদে থাকবেন? বিজেপি লোকেরা তাকে নীরব করার চেষ্টা করতে পারে। কিন্তু তিনি, বাবাসাহেবের কন্যা এবং কাংশী রাম সাহেবের শিষ্য হয়েও কারও কাছে চুপ করে থাকতে পারে না। তিনি ১৯৫১ সালে বাবসাহেব আম্বেদকারের মতো আমার রাজ্যসভার সদস্যপদ পদত্যাগ করার সিদ্ধান্ত নিয়েছিলেন। রাজ্যসভা আসনটি ছাড়ার পরে তিনিও তার লোকদের প্রস্তুত করার জন্য পুরো দেশ সফর করার সিদ্ধান্ত নিয়েছেন এবং সকল রাজ্যে আমাদের আন্দোলনকে আরও শক্তিশালী করে তোলার জন্য জোরদার করেছেন আমাদের সরকার গঠন করে শোষণের।
আন্দোলনের সাফল্যে বিশ্বাস রাখুন:
বিএসপি অন্য কোনও দলের উপর নির্ভর না করে তাদের নিজস্ব শক্তিতে সাফল্য অর্জন করবে। আসলে, কেবল বিএসপিই বর্ণবাদী, সাম্প্রদায়িক এবং পুঁজিবাদী বিজেপিকে চ্যালেঞ্জ ও পরাজিত করতে পারে। বিএসপি ছাড়া অন্য কোনও দল বিজেপিকে চ্যালেঞ্জ করার দৃ to় সংকল্প এবং নৈতিকতা পায়নি। আমাদের আন্দোলনের সাফল্যে তাদের বিশ্বাস রয়েছে।
বিএসপির পূর্বপুরুষরা আরও অনেক কঠিন পরিস্থিতির মুখোমুখি হয়েছিল, কিন্তু তারা হারায় নি। বাবসাহেব আম্বেদকর এবং ময়নোয়ার কাঞ্চি রামজি তীব্র চ্যালেঞ্জ ও বিপর্যয়ের মুখোমুখি হওয়ায় তারা হতাশও হননি বা নিরুৎসাহিত হননি। বেহেনজী মিসেস মায়াবতীর দিকে তাকান। আপনি কি আমাকে কখনও হতাশ, দু: খিত ও হতাশ দেখেছেন? প্রতিটি কঠিন পরিস্থিতি তাকে আরও কঠোর করে তুলেছে এবং আরও দৃ determination় সংকল্পের সাথে তাকে এগিয়ে যেতে বাধ্য করেছে। তিনি আন্দোলনকে একা একা এগিয়ে নিয়েছিলেন। তিনি সবসময় তার কাজ উপভোগ। প্রত্যেককে অবশ্যই খুব আনন্দের সাথে কাজ করতে হবে। ভাববেন না যে সাফল্য আনন্দ নিয়ে আসে। অন্যদিকে এটি আমাদের জন্য সাফল্য নিয়ে আসে। প্রত্যেকে অবশ্যই আমাদের সংগ্রামগুলি মহান উদযাপন এবং আনন্দের সাথে বহন করতে হবে। বর্তমান পরিস্থিতি খুব সংকটময় এবং হতাশাজনক দেখতে পারে look তবে আমাদের পরিস্থিতি আমাদের দৃ determination় সংকল্প এবং কঠোর পরিশ্রমের দ্বারা সুবিধাটিকে রূপান্তর করতে পারে।
এনআরআই, সিএএ, এনপিআরের মাধ্যমে চিতপাভান প্রবুদ্ধ ভারত-এর আদিম মুসলমানদের আলাদা করতে চেয়েছিল। তবে এটি কেবল এসসি / এসটিগুলিকে আলাদা করতে হয়েছিল to এখন COVID-19 তাদের সকল রাজ্য, জেলা এবং এমনকি ঘরে ঘরে লক্ষ্মণ রেখা আঁকিয়ে ধর্মীয় সংখ্যালঘু, এসসি / এসটি / ওবিসিগুলিকে মূল স্রোত থেকে বিচ্ছিন্ন করার পক্ষে পরিণত হয়েছে। তবে রাউডি / রাক্ষস স্বয়ামের বেন ইস্রায়েলের চিতপাভান ব্রাহ্মণীদের বিদেশীরা foreigners বিচ্ছিন্ন হয়।
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
કેન્દ્રીય પ્રધાનો ટી આર બાલુ અને દયાનિધિ મારને તેમની વિરુદ્ધ અનુસૂચિત જાતિ અને અનુસૂચિત જનજાતિ (એટ્રોસિટી નિવારણ અધિનિયમ, 1989) હેઠળ નોંધાયેલા કેસમાં રાજ્યસભાના સભ્ય અને પક્ષના સંગઠન સચિવ આર એસ ભારતીની ધરપકડના પગલે ડીએમકેના ટોચના નેતાઓ.
13 મેના રોજ, મારન અને બાલુએ મુખ્ય સચિવ કે. શનમુગમને મળ્યા હતા જેથી લોકો તરફથી મળેલી રજૂઆતો રજૂ કરવામાં આવી હતી. બાદમાં તેઓએ મીડિયાને કહ્યું કે અધિકારીએ પ્રતિનિધિમંડળનું અપમાન કર્યું છે અને તેમની સાથે દમનકારી નાગરિકોની જેમ વર્તે છે.
પૂર્વ કેન્દ્રીય મંત્રીઓ વિરુદ્ધ અનેક જિલ્લાઓમાં અનેક ફરિયાદો નોંધાઈ છે અને એફઆઈઆર પણ નોંધાઈ છે.
અને એડીએમકે પ્રધાન દંડુગલ શ્રીનિવાસન કે જેમણે અનુસુચિત જાતિના છોકરાને તેની ચppપલ્સ દૂર કરવા દબાણ કર્યું.
ટિપ્પણીઓ
મોહન એસ.આર.
મારન અને બાલુને કેમ બચવા જોઈએ? ઉચ્ચ / હોદ્દા પરની વ્યક્તિએ સમાજ માટે સારું ઉદાહરણ બેસાડવું જોઈએ. આ રીતે દાદાગીરી ન કરવી.
રવિ નારાયણન
ટી.એન. માં ઘણા ન્યાયાધીશો ડીએમકે નિમણૂકો છે. આગળ મારન અને બાલુ પાસે નિર્ણયોને પ્રભાવિત કરવા માટે ટન મની છે. જો મારન હજી પણ ગેરકાયદેસર ટેલિફોન એક્સચેંજમાં પકડાયો નથી, તો તે તેમના માટે જૂજુબી છે. એમ.કે.થી શરૂ થતાં આખું કુટુંબ ટી.એન. પર પરોપજીવી છે. દેશભરમાં પ્રાદેશિક જ્ casteાતિવાદી પક્ષો પાસે તેમના પોતાના રાજકીય પક્ષો હોય છે જે ફક્ત તેમના પોતાના પરિવારના સભ્યોની સેવા માટે હોય છે. તેઓ તેમની જાતિના સામાન્ય સભ્યો વિશે પણ ઓછામાં ઓછા પરેશાન છે.
શ્યામ એસ
પણ કેમ? ધીરુદ્રગલ મુનેત્ર કલાગમ ન્યાયતંત્રને નિયંત્રિત કરી રહ્યા છે ..
“અમે એકલા જાતિવાદી, સાંપ્રદાયિક અને મૂડીવાદી ભાજપને પડકાર આપી શકીએ છીએ અને લોકશાહી સંસ્થાઓના મર્ડર (મોદી) ના નેતૃત્વમાં છેતરપિંડી ઇવીએમ / વીવીપીએટીમાં ચેડાં કરીને માસ્ટર કી ગબડ્યા પછી અને રાઉડી રક્ષા સ્વયં સેવકો (આરએસએસ) વતી ચૂંટણીઓ જીતી શકીએ. બેન ઇઝરાઇલના વિદેશી લોકો કે જેમણે તેમની માતાના માંસ ખાનારાઓ, ચોર, ગુલામો અને બૂટ લિકર, ચામચાઓ, ચેલાસ સાથે દૂરસ્થ નિયંત્રિત હોવાને લીધે પ્રબુદ્ધ ભારત છોડવાની ફરજ પડી છે!
દેશને ફાશીવાદી શાસનની ચુંગાલમાંથી મુક્ત કરવા તૈયાર થાઓ.
બાબાસાહેબ ડ Dr.. ભીમરાવ આંબેડકરના અવિરત સંઘર્ષ અને અનુપમ બલિદાનને લીધે, અમે અનુસૂચિત જાતિ, અનુસૂચિત જનજાતિઓ, અન્ય પછાત વર્ગો અને ધાર્મિક લઘુમતીઓ, ભારતના બંધારણ હેઠળની આપણી હકની ખાતરી કરવામાં સક્ષમ છીએ. પરંતુ જાતિ-પૂર્વગ્રહયુક્ત સરકારોએ આપણા લોકોના ફાયદા માટે આ અધિકારોનો અમલ કર્યો નથી. પરિણામે બંધારણની જોગવાઈઓ છતાં આપણી સામાજિક-આર્થિક સ્થિતિ પહેલાની જેમ ખરાબ રહી હતી. આથી બાબાસાહેબે એક રાજકીય મંચ અને એક નેતૃત્વ હેઠળ એક થઈને આપણા પોતાના પર સરકાર બનાવવાની હિમાયત કરી. આ દિશામાં, તેમણે તેમના જીવનકાળ દરમિયાન રિપબ્લિકન પાર્ટી Indiaફ ઈન્ડિયાની શરૂઆત કરવાનું વિચાર્યું. પરંતુ, તે કદાચ જાણતો ન હતો કે તે પોતાની યોજનાઓને અમલમાં લાવે તે પહેલાં જ તે આટલી વહેલી તકે મરી જશે. તેઓ તે કાર્ય પૂર્ણ કરી શક્યા નહીં જે પાછળથી મનાવર કાંશીરામ સાહેબે પૂર્ણ કર્યા.
બિન રાજકીય માર્ગ: જ્યારે મનાવર કાંશીરામ સાહેબે આંબેડકરવાદી ચળવળને પુનર્જીવિત કરવાનો નિર્ણય કર્યો ત્યારે આંદોલન લગભગ લુપ્ત થઈ ગયું હતું. લોકો આંદોલન વિશે લગભગ ભૂલી ગયા હતા. આંબી આંખે ચળવળની નિષ્ફળતાને કારણે જે પરિસ્થિતિ હતી તે અંગે કાંશીરામ સાહેબે deepંડો અભ્યાસ કર્યો. તેમણે જોયું કે બાબાસાહેબના મોટાભાગના અનુયાયીઓ આંદોલનથી બહાર હતા. તેમણે એવા કારણોની તપાસ શરૂ કરી કે જેના પગલે બાબાસાહેબ આંબેડકરની મૃત્યુ પછીની આંદોલન બંધ થઈ ગઈ. તેમણે, સંપૂર્ણ અભ્યાસ કર્યા પછી, સમજી લીધું કે બહુજન સમાજમાં ‘બિન-રાજકીય માર્ગ’ ના અભાવને કારણે આંબેડકરવાદી ચળવળની નિષ્ફળતા wasભી થઈ અને તેથી, ‘બિન-ખરીદી શકાય તેવા’ નિર્માણ માટે બિન-રાજકીય માર્ગોને મજબૂત બનાવવાનું તેમણે નક્કી કર્યું નેતૃત્વ ‘. તેમને સમજાયું કે મજબૂત બિન રાજકીય માર્ગો ધરાવતો સમાજ જ ‘બિન ખરીદી શકાય તેવા’ મિશનરી નેતાઓ પેદા કરશે. આમ તેમણે શિક્ષિત કર્મચારીઓ અને યુવાનોને તૈયાર કરીને સમાજના બિન રાજકીય માર્ગ તૈયાર કરવાનું નક્કી કર્યું. બહુજન સમાજ પાર્ટી શરૂ કરતા પહેલા તેમણે એસસી / એસટી / ઓબીસી અને ધાર્મિક લઘુમતીઓમાંથી શિક્ષિત કર્મચારીઓ અને યુવાનોને તૈયાર કરવા માટે બીએએમસીઇએફ અને ડીએસ -4 શરૂ કર્યું. તેમણે બહુજન સમાજના બિન રાજકીય માર્ગોને મજબૂત બનાવવા માટે તેમના જીવનનો શ્રેષ્ઠ ભાગ સમર્પિત કર્યો.
બાબાસાહેબ ડ Dr..આંબેડકર દ્વારા જોયેલા, માનવર કાંશીરામ સાહેબે રાજકીય પક્ષની શરૂઆત કરી, એટલે કે, બહુજન સમાજ પાર્ટી, 14 એપ્રિલ, 1984 ના રોજ. આપણે, આપણા પૂર્વજોના અનુસરણ અને મનાવર કાંશીરામ સાહેબના માર્ગદર્શન દ્વારા, અમારી રચના કરવામાં સક્ષમ છીએ ભૂતકાળમાં ઉત્તર પ્રદેશમાં ચાર વખત પોતાની સરકાર છે. પરિણામે, અમે ઉત્તરપ્રદેશમાં આપણા લોકોની સામાજિક-આર્થિક સ્થિતિમાં સુધારો કરવા સક્ષમ છીએ. અમે આપણા લોકોના બંધારણીય હકોને સુરક્ષિત કરવામાં સક્ષમ છીએ. અમે અમારા પૂર્વજોના સન્માનમાં સ્મારકો, પ્રતિમાઓ અને ઉદ્યાનો બનાવવામાં પણ સક્ષમ છીએ. પરંતુ અમે અન્ય રાજ્યોમાં અમારી સરકાર બનાવવામાં સફળ થઈ શક્યા નહીં. પરિણામે, આપણા લોકો ઉપર અત્યાચારો અવિરત ચાલુ છે. ગરીબોનું શોષણ સમાપ્ત થયું નથી.
ભાજપ દ્વારા ઇવીએમ પર છેડછાડ: બસપાને હરાવવા માટે તેઓએ ઇલેક્ટ્રોનિક વોટિંગ મશીનો (ઇવીએમ) સાથે ચેડાં કરવાની કપટભર્યા રીતનો સહારો લેવો પડ્યો હતો. ભાજપ અને કંપનીએ જ સામાન્ય ચૂંટણી જીતવા માટે 2014 માં જ ઈવીએમનો ઉપયોગ કર્યો હતો. બીએસપીએ વિચાર્યું કે કોંગ્રેસના કૌભાંડોથી ઘેરાયેલા અને કૌભાંડો-કલંકિત શાસન સામેનો આ આદેશ છે. પરંતુ માર્ચ 2017 માં યોજાયેલા પાંચ રાજ્યોના ચૂંટણી પરિણામોએ ભાજપના ઈવીએમ કૌભાંડનો પર્દાફાશ કર્યો છે. તેઓ પંજાબ, ઉત્તરાખંડ, ગોવા અને મણિપુરમાં જીતી શક્યા નહીં. ગોવા અને મણિપુરમાં, કોંગ્રેસ પાર્ટીને ભાજપ ઉપર લીડ મળી. પરંતુ ભાજપના નેતાઓએ અન્ય ધારાસભ્યોને તેમની સરકાર બનાવવાની વ્યવસ્થા કરી છે. ઉત્તરાખંડમાં કોંગ્રેસનો આંતરીક ઝઘડો હતો જેનાથી ભાજપને લીડ મળી. પંજાબમાં અકાલી દળના એન્ટી ઇન્કમ્બંસી ફેક્ટરએ કોંગ્રેસને જીત અપાવી. અકાલી દળની ભાગીદાર હોવાથી ભાજપ ચૂંટણી હારી ગઈ. ઉપરોક્ત ચારેય રાજ્યોમાં, તેઓએ ઇવીએમ સાથે ચેડાં કર્યા ન હતા અને પરિણામો અપેક્ષિત લાઈનો પર આવ્યા હતા. પરંતુ ઉત્તર પ્રદેશમાં કોઈને પણ અપેક્ષા નહોતી કે ભાજપને આટલા મોટા વિજયની હાંસલ થશે. યુપીના વરિષ્ઠ અમલદારો, જે સામાન્ય રીતે પરિણામો અગાઉથી જાણતા હોય છે, તેઓ બસપા સરકારને આવકારવાની તૈયારી કરી રહ્યા હતા. જ્યારે પરિણામો જાહેર થયા ત્યારે તેઓ એકદમ આશ્ચર્યચકિત થયા. મેં, વહેલી સવારે પરિણામોનું વલણ જોતાં પ્રેસ પાસે જઈને ઈવીએમની છેતરપિંડીનો પર્દાફાશ કર્યો. પછીથી, અમે ઇવીએમની છેતરપિંડી અને ઇવીએમ સાથે વીવીપેટને શામેલ કરવા કાનૂની લડત સામે દેશવ્યાપી સંઘર્ષ પણ શરૂ કર્યો. આમ, અમે દરેક પગલા પર ભાજપનો મુકાબલો કરી રહ્યા છીએ.
સહારનપુરમાં ભાજપ ગેરવર્તન: તે સમજવું રહ્યું કે બસપા એકમાત્ર એવા છે જે ભાજપ શાસકોના આરએસએસના એજન્ડાને પડકાર ફેંકી રહ્યા છે. તે હૈદરાબાદ યુનિવર્સિટીમાં રોહિત વેમુલાનું મોત, ગુજરાતના aનામાં એસસી / એસટી વિરુદ્ધ હુમલો, માદ્યપ્રદેશના વ્યાપમ કૌભાંડ હોય કે દાદરીમાં મુસ્લિમોની લિંચિંગ, બસપાએ તેનો જોરદાર વિરોધ કર્યો હતો અને રાજ્યસભામાં તેમનો પર્દાફાશ કર્યો હતો. આથી ભાજપના નેતાઓ બસપાના અવાજને ગુંચવા માટેની યોજના બનાવી રહ્યા છે. તેઓ બીએસપીને અન્ય સમુદાયોથી અલગ કરવા અને બસપાને ફક્ત એસસી / એસટી સુધી મર્યાદિત કરવાનું વિચારી રહ્યા છે. આથી જ તેઓ સહારનપુરમાં એસસી / એસટી અને જાટ સમુદાય વચ્ચે ઘર્ષણ સર્જી શક્યા. તેઓ તેમના ષડયંત્રમાં એસસી / એસટી સંગઠનનો ઉપયોગ કરવામાં પણ સક્ષમ છે. સહારનપુર અથડામણ પાછળ ભાજપની રમત-યોજનાને બસપા સ્પષ્ટ રીતે સમજી ગઈ છે. બસપાએ તેમને સંસદમાં ઉજાગર કરવાનો નિર્ણય કર્યો. જ્યારે શ્રીમતી માયાવતીએ રાજ્યસભામાં સહારનપુર મુદ્દે 18 જુલાઈ, 2017 ના રોજ બોલવા માટે નોટિસ આપી હતી, ત્યારે તેઓને ડર હતો કે તેમની દુષ્કર્મનો પર્દાફાશ થાય છે અને તેથી તેઓએ મને બોલવાની મંજૂરી આપી નહીં. મંત્રીઓ પણ તેમના ભાષણને રોકવા માટે સમૂહગીતમાં જોડાયા હતા. તે લોકોની આકાંક્ષાઓને અવાજ આપવા અને તેમની તકલીફને દૂર કરવા સંસદમાં ગઈ હતી. સહારનપુરનો સબબીરપુરનો મુદ્દો ખૂબ ગંભીર છે, જેમાં અનુસૂચિત જાતિની હત્યા કરવામાં આવી હતી, ઘણા અન્ય ઘાયલ થયા હતા અને તેમના મકાનો સળગી ગયા હતા. જો તેણીને તેના પીડિત લોકો સાથે ન્યાય કરવાની છૂટ ન હતી અને તેમનું રક્ષણ કરવામાં સક્ષમ ન હતા, તો તેમણે સંસદમાં કેમ રહેવું જોઈએ? ભાજપના લોકો તેને ચૂપ કરવાનો પ્રયત્ન કરી શકે છે. પરંતુ તે, બાબાસાહેબની પુત્રી અને કાંશીરામ સાહેબની શિષ્ય હોવાને કારણે કોઈ પણ ચૂપ થઈ શકે નહીં. તેમણે 1951 માં બાબાસાહેબ આંબેડકરની જેમ મારી રાજ્ય સદસ્યતાનો રાજીનામું આપવાનું નક્કી કર્યું હતું. તેમણે રાજ્યસભાની બેઠક છોડ્યા બાદ, તમામ લોકોનો અંત લાવવા દરેક રાજ્યમાં આપણા લોકોને તૈયાર કરવા અને આપણા આંદોલનને મજબૂત બનાવવા માટે આખા દેશની મુલાકાત લેવાનું પણ નક્કી કર્યું છે. અમારી સરકાર બનાવીને શોષણનો.
આંદોલનની સફળતામાં વિશ્વાસ રાખો:
બીએસપી કોઈ પણ અન્ય પક્ષ પર આધાર રાખ્યા વગર પોતાની તાકાતે સફળતા હાંસલ કરશે. હકીકતમાં, ફક્ત બસપા જાતિવાદી, કોમવાદી અને મૂડીવાદી ભાજપને પડકાર અને પરાજિત કરી શકે છે. બીએસપી સિવાય અન્ય કોઈ પક્ષને ભાજપને પડકારવાનો સંકલ્પ અને નૈતિકતા મળી નથી. તેઓને આપણા ચળવળની સફળતામાં વિશ્વાસ છે.
બીએસપીના પૂર્વજોએ ઘણી વધુ કઠિન પરિસ્થિતિઓનો સામનો કરવો પડ્યો હતો, પરંતુ તેઓએ હાર માની ન હતી. બાબાસાહેબ આંબેડકર અને મૌનાવર કાંશી રામજીને ભારે પડકારો અને અડચણોનો સામનો કરવો પડ્યો ત્યારે તેઓ ન તો નિરાશ થયા કે તેઓ નિરાશ ન થયા. બેહેનજી શ્રીમતી માયાવતી જુઓ. તમે ક્યારેય મને નિરાશ, ઉદાસી અને નિરાશ જોયો છે? દરેક કઠિન પરિસ્થિતિએ તેને વધુ કઠિન બનાવી દીધી છે અને વધુ નિશ્ચય સાથે તેને આગળ વધારવામાં મદદ કરી છે. તેણીએ એકલા આંદોલનને આગળ ધપાવ્યું. તે હંમેશાં તેના કામની મજા લેતી. દરેક વ્યક્તિએ ખૂબ આનંદ સાથે કામ કરવું જોઈએ. એવું ન વિચારો કે સફળતાથી આનંદ મળે છે. બીજી બાજુ તે આનંદ છે જે આપણને સફળતા આપે છે. દરેક વ્યક્તિએ આપણા સંઘર્ષોને મહાન ઉજવણી અને આનંદ સાથે વહન કરવું જોઈએ. હાલની પરિસ્થિતિ ખૂબ જ જટિલ અને હતાશાજનક લાગી શકે છે. પરંતુ આ સ્થિતિને આપણા સંકલ્પ અને સખત મહેનત દ્વારા લાભમાં ફેરવી શકીએ.
એનઆરઆઈ, સીએએ, એનપીઆર દ્વારા ચિતપવન પ્રબુદ્ધ ભારતના આદિવાસી મુસ્લિમોને અલગ રાખવા માગે છે. પરંતુ તે ફક્ત એસસી / એસટીને અલગ પાડવાનું હતું. હવે કોવિડ -૧ them એ બધા રાજ્યો, જિલ્લાઓ અને ઘરોમાં લક્ષ્મણ રેખા દોરીને મુખ્ય ધારાથી ધાર્મિક લઘુમતીઓ, એસસી / એસટી / ઓબીસીઓને અલગ કરવા માટે સહેલું બની ગયું છે. પરંતુ રાઉડી / રક્ષા સ્વયમના બેન ઇઝરાઇલના ચિતપવન બ્રાહ્મણોના વિદેશી લોકો. અલગ છે.
91) Classical Sindhi,
يونين وزيرن T R Baalu ۽ Dayanidhi Maran ، سندن خلاف رجسٽرڊ ذات ۽ شيڊول ٽربيل (ظلم جي روڪٿام ايڪٽ 1989) ، راجيا سڀا جي اڳواڻ ۽ پارٽي جي تنظيم جي سيڪريٽري آر ايس ڀٽيءَ جي گرفتاري کانپوءِ هڪ ڪيس ۾ گرفتار ٿيو.
13 مئي تي ، مارن ۽ بچو چيف سيڪريٽري ڪ شان مئگام سان ملاقات ڪري ماڻهن کان نمائندگي جمع ڪرائي. انهن بعد ۾ ميڊيا کي ٻڌايو ته اهلڪار وفد کي ذلیل ڪيو ۽ مظلوم شهرين وانگر انهن سان سلوڪ ڪيو.
ڪيترن ئي ضلعن ۾ اڳوڻن يونين جي وزيرن خلاف ڪيترائي شڪايتون داخل ڪيون ويون آهن ۽ ايف آءِ آر پڻ درج ڪيون ويون آهن.
۽ پڻ ADMK وزير دندلال سرينواسن جنهن هڪ شيڊولڊ ذات ڇوڪرو کي مجبور ڪيو ته هن جا چپ ختم ڪري ڇڏيا.
مشورا
موهن ايس آر
مارن ۽ بلو کي ڇو بچايو وڃي؟ اعليٰ / اعليٰ عهديدارن جا فرد معاشري لاءِ سٺو مثال قائم ڪن. هن وانگر داداگيري نه ڪرڻ.
روي نارائنن
TN ۾ ڪيترائي جج ڊي ايم ڪي مقرر ٿيل آهن. وڌيڪ مارن ۽ بالو ۾ ٽڪن پيسا آهن فيصلن تي اثرانداز ٿيڻ لاءِ. جيڪڏهن مارن اڃا تائين غيرقانوني ٽيليفون ايڪسچينج ۾ نه پڪڙيو ويو آهي ، اهي هن لاءِ جوجوزي آهن. MK کان شروع ٿيندڙ س familyو خاندان TN تي هڪ مرضي آهي. س countryي ملڪ ۾ علائقائي ذات پرست پارٽيون صرف پنهنجن پنهنجن گهرن جي خدمت ڪرڻ لاءِ پنهنجون سياسي پارٽيون آهن. انهن کي گهٽ ۾ گهٽ تڪليف آهي ته پنهنجي ذات جي عام ميمبرن بابت به.
شيام ايس
پر ڇو؟ ديندرگل موننيٽيرا ڪلگام عدليه کي ڪنٽرول ڪري رهيا آهن ..
”اسان اڪيلائي کي ذات پات ، اشتراڪي ۽ سرمائيدار بي جي پي کي چيلينج ڪري سگھون ٿا ۽ جمهوري ادارن جو مرر (سربراه) جي سربراهي ڪري رهيا آهيون ماسٽر ڪيبل کي فريب اي ايم ايم / وي وي پي ايٽس کي ٽوڙڻ کان پوءِ ۽ راڊي رکشا سوائم سيوڪز (آر ايس ايس) پاران چونڊون کٽي آيا. بين اسرائيل کان آيل ماڻهو جن کي پربهها ڀٽي ڇڏڻ لاءِ مجبور ٿيڻو پوندو انهن جي ئي ماءُ جو گوشت کائڻ وارا ، اسٽگ ، غلام ۽ بوٽ چاڪر ، چيمچا ، چيلس جيئن انهن کي پري کان ڪنٽرول ڪيو وڃي!
ملڪ کي فاشسٽ حڪمران جي چنگل کان آزاد ڪرائڻ لاءِ تيار ٿيو.
اسان ، شيڊولڊ ڪاسٽ ، شيڊولڊ قبيلا ، ٻيا پٺتي پيل طبقا ۽ مذهبي اقليت ، بابا بابا ڊاڪٽر بيهيمرو امبيڊڪر جي لاتعداد جدوجهد ۽ بي مثال قربانين جي ڪري هندستان جي آئين هيٺ اسان جي حقن جي حفاظت ڪرڻ جي قابل آهيون. پر ذاتين جي تعصب رکندڙ حڪومتن انهن حقن کي اسان جي عوام جي فائدي لاءِ لاڳو نه ڪيو. نتيجي ۾ ، آئين جي شقن جي باوجود ، اسان جي سماجي ۽ اقتصادي حالت اڳي وانگر بدترين رهي. ان ڪري ، باباصاحب اسان کي هڪ سياسي پليٽ فارم ۽ هڪ قيادت تحت متحد ٿيڻ سان پنهنجي طور تي حڪومت ٺاهڻ جي حمايت ڪئي. ان سمت ۾ ، هن پنهنجي حياتيءَ دوران انڊيا جي ريپبلڪن پارٽي کي لانچ ڪرڻ بابت غور ڪيو. پر هو ، شايد ، هن کي خبر نه هئي ته هو پنهنجي منصوبن کي عمل ۾ آڻڻ کان اڳ ئي هو مرندو آهي. هو اهو ڪم مڪمل ڪري نه سگهيو ، جيڪو بعد ۾ ڪيترن ئي پنڊ پهڻن ڪنڊي رام صاحب طرفان مڪمل ڪيو ويو.
غير سياسي رستا: جڏهن منور ڪنڊي رام صاحب امبيڊڪرٽ تحريڪ کي بحال ڪرڻ جو فيصلو ڪيو ته تحريڪ تقريبن ختم ٿي وئي. ماڻهو هن تحريڪ بابت تقريبن وساري چڪو هو. ڪنشي رام صاحب هڪ گهرو مطالعو ڪيو انهن حالتن جي ڪري جو امبيڊڪرائي تحريڪ جي ناڪامي جو سبب بڻيا. هن ڏٺو ته باباصاحب جا اڪثر پيروڪار تحريڪ کان ٻاهر هئا. هن سببن جي جاچ شروع ڪئي جنهن سبب باباهيب امبيدکر جي موت کانپوءِ تحريڪ بند ڪئي وئي. هن ، هڪ پوري مطالعي کانپوءِ ، سمجهي ورتو ته امبيڊڪرائيٽ تحريڪ جي ناڪامي ، ڀوجن سماج جي وچ ۾ ”غير سياسي رستا“ نه هجڻ جي ڪري پيدا ٿي آهي ۽ هن ڪري هن غير سياسي رستن کي وڌيڪ مضبوط بڻائڻ جو فيصلو ڪيو قيادت ’. هن اهو محسوس ڪيو ته صرف اهو سماج ، مضبوط غير سياسي رستن جي مدد سان ، ”خريد نه ڪرڻ وارا“ مشنري اڳواڻ پيدا ڪندو. اهڙي طرح هن تعليم يافته ملازمن ۽ نوجوانن کي تيار ڪري سماج جي غير سياسي رستن جي تياري ڪرڻ جو فيصلو ڪيو. بہوجن سماج پارٽي لانچ ڪرڻ کان اڳ ، هن SC / ST / OBCs ۽ مذهبي اقليتن مان تعليم يافته ملازمن ۽ نوجوانن کي تيار ڪرڻ لاءِ BAMCEF ۽ DS-4 شروع ڪيو. هن بهجن سماج جي غير سياسي رستن کي مضبوط ڪرڻ جي لاءِ پنهنجي زندگي جو بهترين حصو وقف ڪيو.
جيئن باباصاحب ڊاڪٽر امبيدڪر پاران خواب ڏٺو ويو ، ڪيترنور ڪنسي رام صاحب 14 اپريل 1984 تي سياسي پارٽي ، يعني بهوجن سماج پارٽي شروع ڪئي. اسان ، پنهنجن ابن ڏاڏن جي نقش قدم تي هلندي ۽ ڪيترنور ڪنڊي رام صاحب جي رهنمائي ڪندي ، گذريل حڪومت اترپرديش ۾ چار دفعا ويو. انهي جي نتيجي ۾ ، اسان اتر پرديش ۾ اسان جي ماڻهن جي سماجي ۽ اقتصادي حالت بهتر ڪرڻ جي قابل آهيون. اسان پنهنجي عوام جي آئيني حقن کي محفوظ رکڻ جي قابل آهيون. اسان پنهنجي ابن ڏاڏن جي عزت ۾ يادگار ، مجسما ۽ پارڪ تعمير ڪرڻ جي قابل پڻ آهيون. پر اسان ٻين رياستن ۾ پنهنجي حڪومت ٺاهڻ ۾ ڪامياب ڪونه ٿي سگهيا آهيون. نتيجي ۾ ، اسان جي ماڻهن تي مظالم اوچتو جاري آهي. غريبن جو استحصال ختم نه ٿيو آهي.
بي جي پي کي اي وي ايمز جي ڌمڪين: انهن کي بي ايس پي کي شڪست ڏيڻ لاءِ برقي ووٽنگ مشين (اي وي ايم) کي غلط استعمال ڪرڻ جو فراڊ وارو طريقو اختيار ڪرڻ هو. عام چونڊن ۾ ڪاميابي حاصل ڪرڻ لاءِ بي جي پي ۽ ڪمپني 2014 ۾ اي وي ايمز استعمال ڪيا هئا. بي ايس پي سوچيو ته هي ڪانگريس جي اسڪينڊلس ۽ بدمعاشي داغدار ٿيندڙ خلاف خلاف حڪم هو. پر مارچ 2017 ۾ منعقد ٿيل پنجن رياستن جي چونڊ نتيجن بي جي پي جي اي ايم ايم اسڪينڊل کي بي نقاب ڪري ڇڏيو. اهي پنجاب ، اترپند ، گوا ۽ مني پور ۾ کٽي نه سگهيا. گوا ۽ مني پور ۾ ڪانگريس پارٽي کي بي جي پي تي برتري حاصل ٿي وئي. پر بي جي پي جي اڳواڻ ٻين ايم ايل ايز کي پنهنجي حڪومتون ٺاهي چڪا آهن. اُترکنڌ ۾ ، اهو ڪانگريس جو اندروني جهيڙو هو جنهن بي جي پي کي قيادت ڏني. پنجاب ۾ اڪيلي دل جي مخالف برابري واري عنصر ڪانگريس کي فتح ڏني. بي جي پي ، اڪالي دل جي ساٿي هجڻ ڪري اليڪشن وڃائي ويٺي. مٿين سڀني چئن رياستن ۾ ، هنن اي وي ايمز سان چھیڙيون نه ڪيون ۽ نتيجا متوقع خطن تي هئا. پر اترپرديش ۾ ، ڪنهن کي به اميد نه هئي ته بي جي پي کي ايتري وڏي فتح حاصل ٿيندي. يوپي جو سينئر بيوروڪريٽ ، جيڪو عام طور تي پهريان theاڻيندو آهي اڳ ۾ ئي نتيجا ،اڻائڻ ، بي ايس پي حڪومت کي خوش ڪرڻ لاءِ تياريون ڪري رهيا هئا. جڏهن اهي اعلان ڪيا ويا ته اهي مڪمل طور تي حيران هئا. مان ، صبح جو دير تائين نتيجن جو رجحان ڏسي ، پريس ۾ ويو ۽ EVM فراڊ کي بي نقاب ڪيو. بعد ۾ ، اسان پڻ اي وي ايمز جي دوکي جي خلاف قومي سطح تي جدوجهد شروع ڪئي ۽ وي وي پيٽ کي اي وي ايمز سان شامل ڪرڻ لاءِ قانوني ويڙهه. ان ڪري ، اسان بي جي پي سان هر قدم تي مقابلو ڪري رهيا آهيون.
سهارنپور ۾ بي جي پي جي بدانتظامي: اهو سمجهڻ گهرجي ته بي ايس پي صرف اهي ئي آهن ، جيڪي بي جي پي جي حڪمرانن جي آر ايس ايس جي ايجنڊا کي چئلينج ڪري رهيون آهن. اهو حيدرآباد يونيورسٽي ۾ روهت وييمولا جو موت هجي ، گجرات جي يونيا ۾ ايس سي / ايس ٽي خلاف حملو ، مدينه پرديش جو ويپام اسڪينڊل يا دادي ۾ مسلمانن جو لٺ ، بي ايس پي تي سخت مخالفت ۽ راجيا سبا ۾ انهن کي نمايان ڪيو. ان ڪري ، بي جي پي جا اڳواڻ بي ايس پي جي آواز کي دٻائڻ جي منصوبن کي چنبڙي رهيا هئا. اهي بي ايس پي کي ٻين برادرين کان ڌار ڪرڻ ۽ بي ايس پي کي فقط ايس سي / ايس ٽي تائين محدود ڪرڻ جي منصوبابندي ڪري رهيا آهن. انهي ڪري اهي سارانپور ۾ ايس سي / ايس ٽي ۽ جٽ برادري وچ ۾ ڇڪتاڻ پيدا ڪرڻ ۾ ڪامياب ٿي ويون. انهن کي سازش ۾ ايس سي / ايس ٽي تنظيم پڻ استعمال ڪرڻ جي قابل آهي. بي ايس پي سهارنپور تڪرار جي پويان بي جي پي جي راند جو منصوبو سمجهي چڪي آهي. بي ايس پي فيصلو ڪيو ته انهن کي پارليامينٽ ۾ بي نقاب ڪيو وڃي. محترمه ماياوتي جڏهن 18 جولاءِ 2017 تي راجيا سڀا ۾ سهارنپور جي مسئلي تي ڳالهائڻ جو نوٽيس ڏنو ، تڏهن اهي ڊ wereي ويا ته انهن جي بدنامي ظاهر ٿي ويندي ۽ ان ڪري هنن مون کي ڳالهائڻ نه ڏنو. ايستائين وزير به سندس تقرير روڪڻ لاءِ کورس ۾ شامل ٿي ويا. هوءَ پارليامينٽ ۾ وڃي ماڻهن جي امنگن کي آواز پئي ڏنو ۽ انهن جي ڪاوڙ جو تلافي ڳولي. سهارنپور ۾ صبير پور جو معاملو ڏا seriousو سنگين آهي جنهن ۾ هڪ شيڊولڊ ذات کي ماريو ويو ، ڪيترائي ٻيا زخمي ٿيا ۽ انهن جا گهر ساڙيا ويا. جيڪڏهن هن کي پنهنجي ڏکويل ماڻهن سان انصاف ڪرڻ نه ڏنو ويو ۽ انهن جي حفاظت ڪرڻ جي قابل نه رهيا ته هوءَ پارليامينٽ ۾ ڇو رهي؟ شايد بي جي ماڻهن هن کي خاموش ڪرائڻ جي ڪوشش ڪئي. پر هوءَ ، باباصاحب جي ڌيءُ ۽ ڪنشي رام صاحب جي شاگرد هجڻ جي ڪري ، ڪنهن کي به خاموش نه ٿي ڪري سگهجي. هن منهنجي راجيا سبا جي رڪنيت کي استعيفيٰ ڏيڻ جو فيصلو ڪيو جيئن باباصاحب امبيڊڪر 1951 ۾ ڪيو. هوءَ ، راجيا سڀا جي سيٽ ڇڏڻ بعد ، هن جي ماڻهن کي تيار ڪرڻ لاءِ س countryي ملڪ جو دورو ڪرڻ جو پڻ فيصلو ڪري چڪي آهي ۽ هر رياست کي ختم ڪرڻ لاءِ اسان جي تحريڪ کي مضبوط ڪرڻ واري استحصال ڪندي اسان جي حڪومت ٺاهي.
تحريڪ جي ڪاميابي تي يقين رکجو:
بي ايس پي ڪنهن ٻي ڌر تي ڀاڙڻ کانسواءِ پنهنجي طاقت تي ڪاميابيون حاصل ڪندي. اصل ۾ ، فقط بي ايس پي ذات پرست ، اشتراڪي ۽ سرمائيدار بي جي پي کي چئلينج ۽ شڪست ڏئي سگھي ٿي. بي ايس پي کان سواءِ ٻئي ڪنهن به پارٽي کي بي جي پي کي چئلينج ڪرڻ جو عزم ۽ اخلاق نه مليو آهي. انهن کي اسان جي تحريڪ جي ڪاميابي تي يقين آهي.
بي ايس پي جي ابن ڏاڏن کي تمام گھڻي سخت حالتن جو مقابلو ڪيو هو ، پر اهي دل نه کٽيا. باباصاحب امبيدڪر ۽ ڪيترنور ڪنڊي رامجي نه مايوس ٿيا ۽ نه سخت حوصله افزائي ڪئي جڏهن انهن کي سخت چيلينجز ۽ ناڪامين سان منهن ڏيڻو پيو. Behenji محترمه ماياوتي کي ڏسو. ڇا توهان ڪڏهن مون کي مايوس ، غمگين ۽ مايوس ڏٺو آهي؟ هر سخت صورتحال هن کي سخت بڻائي ڇڏيو آهي ۽ هن کي عظيم عزم سان اڳتي وڌڻ لاءِ مجبور ڪيو آهي. هن اڪيلائي ۾ ئي تحريڪ هلائي. هو هميشه پنهنجي ڪم جو مزو وٺندي هئي. سڀني کي ڏا joyي خوشيءَ سان ڪم ڪرڻو پوندو. اهو نه سوچيو ته ڪاميابي خوشي آڻيندي. ٻئي طرف اها خوشي آهي جيڪا اسان کي ڪاميابي ڏي ٿي. هر ڪنهن کي لازمي طور تي اسان جي جدوجهد وڏي جشن ۽ خوشحالي سان کڻڻ گهرجي. موجوده صورتحال تمام نازڪ ۽ پريشان ڪندڙ ٿي سگهي ٿي. پر هن پنهنجي عزم ۽ محنت سان هن صورتحال کي فائدي ۾ بدلائي سگهيا.
اين آر آئي ، سي اي اي ، اين آر پي ذريعي چتپانن پرتاب ڀڳت جي بدنصيبي مسلمانن کي ڌار ڪرڻ ٿي چاهيو. پر اهو صرف ايس ايس / ايس ٽي کان ڌار ڪرڻ لاءِ هو. هاڻي COVID-19 انهن لاءِ هٿرادو ٿي ويو آهي ته ڌار ڌار ، مذهبي اقليتن ، ايس سي / ايس ٽي / او بي سي مين وهڪري تان ، سڀني رياستن ، ضلعن ۽ حتي گهر ۾ لکشمن ريکاره کي ڪ Bريو. ڌاريا آهن.
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
https://giphy.com/g…/bestfriends-wow-goat-RHLcOWQ4xqyOKvqzAc
Featured Buddha’s quotes in His original Own Words of best governance
of the Universe for the welfare, happiness and peace for all sentient
and non sentient beings and for them to attain Eternal Bliss as Final
Goal with chants, songs and music
7,786,513,131Current World Population - COVID-19 Coronavirus Pandemic Recovered:2,247,110
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19. Africa
20. British Indian Ocean Territory
21. French Southern Territories 22.Lesotho
23.Oceania
24.Christmas Island Cocos (Keeling) Islands
Heard Island
McDonald Islands
Niue Norfolk Island Pitcairn Solomon Islands Tokelau United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom, having an equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including
all the politicians, Presidents, Prime Ministers, Parliamentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For the
Welfare, Happiness and Peace for all Sentient and Non-Sentient Beings
and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2. Whether
COVID-19 Virus is natural or a Lab Created One.The affected and dead
peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer of
democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These include Singapore,
Taiwan, Germany, and Turkey. Even China, where it all started, placed
only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high
unemployment rate. Why should he worry about the economy? Names list as
to how many employees and migrant and daily workers lost their jobs
because of the permanent curfew laid by governments in the name of
COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs of trucks are stranded
on state borders. Supply chains for the most essential items have been
disrupted, including medicines, milk, groceries, food and newspaper
deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a pandemic.
Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
while World 23,245,953Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,247,110
Coronavirus Cases:5,401,222 Deaths 343,799
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta 1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
Redfern Natural History Productions 75.2K subscribers
Watch the three-part Britain’s Treasure Islands documentary series on
BBC FOUR, starting Tue 12 Apr 2016 21:00. (repeated Wed 13 Apr 2016
20:00).
The British Indian Ocean Territory is home to the
largest terrestrial invertebrate alive today - the coconut crab - a
relative of the land hermit crab that can have a 90 cm leg span and can
climb coconut trees. In this film, we follow naturalist Stewart
McPherson on a life-long mission to observe full-size coconut crabs in
their natural habitat.
Po Lam Buddhist Association 3.1K subscribers
Venerable Yin Kit shares the Dhamma by exploring the suttas in Bhikkhu
Bodhi’s anthology, “In the Buddha’s Words.” This week the Venerable
continues with a discussion of chapter 4, pages 116-118.
Worshiping the 6 Directions - Sigalaka Sutta Category Education
Sebastian ioan 34.5K subscribers
In this video you can find seven little known facts about the French
Southern and Antarctic Lands. Keep watching and subscribe, as more
French territories will follow!
Social Media: https://twitter.com/Sebastian2Go https://www.facebook.com/official7facts ———————————————— More information about the video content bellow:
1. The French Southern and Antarctic Lands is an overseas territory of
France. It consists of: Kerguelen Islands, St. Paul and Amsterdam
islands, Crozet Islands, Adélie Land and the Scattered Islands. They
have no permanent inhabitants and are visited only by researchers
studying the native fauna. The “Antarctic Lands” portion consists of
Adelie Land, a thin slice of the Antarctic continent discovered and
claimed by the French in 1840, and set aside by the Antarctic Treaty.
There are 4 airports in French Southern and Antarctic Lands. Commercial
flight is not available to any of these. Flights are arranged for
scientists and researchers.
2. French scientists make up the
majority of the few humans to occupy the remote Kerguelen Islands. There
are no native inhabitants of the island, but as part of the French
Southern and Antarctic Lands it is permanently occupied by 50 to 100
French scientists, engineers and researchers at any given time of the
year. Port-aux-Français is the capital settlement of the Kerguelen
Islands.
3. In the late 19th century, two French brothers, Henry
and René-Émile Bossière, made the not-so-wise decision to try to
colonize the Kerguelen Islands (aptly nicknamed the Desolation Islands).
The isles are inhospitable; the rocky lands constantly battered by some
of the harshest winds on Earth.
4. Martin-de-Viviès, or “La
Roche Godon” is the only settlement of the French Southern and Antarctic
Lands territory of the Amsterdam and St Paul islands in the southern
Indian Ocean. It lies on the north coast of Amsterdam Island and houses
about 30 residents.
5. Alfred-Faure or Port Alfred is a permanent
French scientific station on Île de la Possession (Possession Island)
of the subantarctic Crozet Archipelago in the South Indian Ocean.
6. The Scattered Islands in the Indian Ocean (French: Îles Éparses or
Îles Éparses de l’océan Indien) consist of four small coral islands, an
atoll, and a reef in the Indian Ocean, and have constituted the 5th
district of the French Southern and Antarctic Lands (TAAF) since
February 2007.
7. The Dumont d’Urville Station (French: Base
Dumont d’Urville) is a French scientific station in Antarctica on Île
des Pétrels, archipelago of Pointe Géologie in Adélie Land. It is named
after explorer Jules Dumont d’Urville since his expedition landed on
Débarquement Rock in the Dumoulin Islands at the northeast end of the
archipelogo on January 21, 1840. Adélie Land (French: Terre Adélie) is a
claimed territory on the continent of Antarctica. It stretches from a
coastline area along the Great Southern Ocean inland all the way to the
South Pole. This territory is claimed by France as one of five districts
of the French Southern and Antarctic Lands, although most countries
have not given this their diplomatic recognition.
Buddhist Music 40.3K subscribers Monks chanting sutras in a Buddhist funeral at Abhayagiri Buddhist Monastery
1. Namo tassa 2. Dhammasangani Matika 3. Patthana-Matika-Patho 4. Vipassana-Bhumi-Patho 5. Karaniya Metta Sutta 6. Anicca vata sankhara ——————————————————————————-
Buddhist Music is channel share videos about music of Buddhism for
Meditation, Healing and Relaxing Music for Sleep, Stress Relief. ✔ Subscribe, thanks: https://goo.gl/1MsjVg ✔ Buddhist Meditation Music: https://goo.gl/jxi9cA ✔ Relaxing Music for Sleep: https://goo.gl/iAxlNz ——————————————————————————- - Background sounds: Buddhist Music - Image and Voice: http://www.abhayagiri.org ——————————————————————————-
We do NOT own all the materials as well as image used in this video.
Please contact thanhduong11999@gmail.com for copyright matters! Category Music
Welcome to Geography Now! This is the first and only Youtube Channel
that actively attempts to cover profiles on every single country of the
world. We are going to do them alphabetically so be patient if you are
waiting for one that’s down the road.
CONTACT US if you are from a country that is coming up! Teach us! Email: GeographyLater@gmail.com
Stay cool Stay tuned and remember, this is Earth, your home. Learn about it. Category Education
I
used to have this post titled, “The Four Factors of Accomplishment”. I
changed it because those words do not do justice to these four mental
qualities. They are called satara Iddhipada in Pāli or Sinhala, meaning factors that are critical to accomplishing any goal, whether mundane or transcendental.
Iddhi is conventionally taken to mean “magical” powers. Those yogis who could see things that are far away, hear sounds that are far away, read minds of others, etc., were supposed to have iddhi powers. They acquired those powers by harnessing the power of these four factors to KEEP THEIR DEFILEMENTS SUPPRESSED.
When one works towards attaining Nibbāna, one can use the same factors to REMOVE defilements from the mind.
One
could use the same factors to attain mundane goals, such as achieving
financial independence, excelling in academics or a sport, improving
health, etc.
They are chanda (liking, but close to an obsession), citta (thoughts), viriya (effort), and vimansa (analysis). Chanda is NOT greed, it is the determination to attain a goal.
Any
innovator, business person, scientist, architect, in fact anyone who is
an expert at his/her occupation, knows these factors are critical, even
though they may not have thought about them.
1. One needs to have an liking (more like an obsessed liking) for the project; this is called chandawhich we can translate as liking. It is not greed, but pure in quality and grows to become a life goal.
2.
When one has this “obsession”, one keeps thinking about it all the
time. When one gets up at night to go to the bathroom, one thinks about
it; it is the first thing that comes to mind when one wakes up. This is
called citta; we will call it thought or contemplation.
3. Thus one makes one’s best efforts (viriya)
to achieve the goal. This is what makes swimmers get up early morning
to do laps, a scientist/innovator forgets about his/her meal, an
innovator stays awake thinking about how to make improvements to his
products, etc.
4. One is always on
the lookout for any faults or possible improvements in current efforts.
If the concepts involved do not make sense, one is always looking for a
better explanation, a better way to make something, etc. This is
reasoning/investigating (vimansa).
These
factors are mutually supportive of each other. Because of this, once
getting started (slowly), they can lead to explosive growth;
these factors feed on each other, and the project becomes
self-sustaining. This is called exponential growth. Thus it is hard to
calculate the time taken to finish the project by linear extrapolation.
The
same is true for someone starting on the Path. Initially, it takes time
to absorb the concepts. But IF THE CONCEPTS ARE CORRECT (i.e., no
contradictions), then progress is made very quickly. The principle of Paṭicca Samuppāda starts working and one will be attracting resources that will help in ways one would not have even thought about; see, “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsavas)“.
I
know this by experience both as a scientist and now as a follower of
the Path. After working for over four years, up until 2013, I had made
only slow, steady progress on the Path. But I progressed enough that I
kept looking for better explanations, discarding many things on the way.
Since the middle of 2013, the growth exploded. That is when, just by
the law of attraction (see, “The Law of Attraction, Habits, Character (Gati), and Cravings (Āsavas)“) I came across the pure Dhamma.
By the way, this is process the Buddha called bhavana (meditation). One keeps contemplating, clarifying, investigating, etc. it all the time, i.e., “Asevitaya, bhavithaya, bahuleekathaya,…..”.
One
can be meditating in all four postures: sitting, standing, walking, and
lying down (on a bed). Of course one can concentrate better sitting
down in one of the more formal sitting postures.
Deeper Meanings when Cultivating the Noble Eightfold Path
1. Chanda (cha + anda, where “cha” is mind and “anda” is “anduma” or clothes) means wrapping one’s mind with appropriate “attire”, which here means samma vaca, samma kammaṃta, and samma ajiva. This is what fuels the “liking” for Nibbāna with increased niramisa sukha.
By the way, a different meaning of “anda” (blind) is implied when chanda is used in “kāmachanda” (= “kāma” + “cha” + “anda”), i.e., mind blinded by kāma or sense pleasures.
2. Citta here means the mindset to attain Nibbāna.
3. However, even if one has liking and mindset on attaining Nibbāna, one needs to make an effort or viriya.
4. Even if one is exerting effort, it needs to be directed in the right direction. Thus one needs vimansa (investigation/reasoning) to comprehend anicca, dukkha, anatta, and to get to samma diṭṭhi.
5. “Iddhi” means “grow”, and “pada” means “headed direction”. Thus with iddhipada one is accelerating in the direction that one sets one’s mind. Thus all four factors of chanda, citta, viriya, vimansa need to be there.
Christmas Island Tourism 625 subscribers
Rising majestically from the tropical depths of the vast Indian ocean,
and surrounded by azure waters lies a stunning Natural Wonder :
Christmas Island : its name alone is intriguing and stirs interest.
We invite you to uncover the remarkable surprises of this island full of
natural wonders: from the unique annual red crab migration to rare and
unusual birds and glorious deserted beaches, yet it also displays a
curious amalgam of cultures, history and industry, emerging as a place
where all these elements create a truly unusual travel experience. Category Travel & Events
Things to Do in Christmas Island
COVID-19 Update:To limit the spread of the coronavirus, attractions may
be closed or have partial closures. Please consult government travel
advisories before booking. More information can be found here. All Things to Do Tours Outdoor Activities Attractions Shopping Transportation Traveler Resources
Top Attractions in Christmas Island Sort by: Traveler Favorites Nature & Parks 1. Christmas Island National Park 49 reviews Traveler Resources 2. Christmas Island Visitor Centre 44 reviews Nature & Parks 3. The Dales Hiking Trail 20 reviews Nature & Parks 4. The Grotto 18 reviews Nature & Parks 5. Lily Beach 24 reviews Nature & Parks 6. Dolly Beach 19 reviews Sights & Landmarks 7. Gun Emplacement 3 reviews Nature & Parks 8. Margaret Knoll Lookout 4 reviews Nature & Parks 9. Greta Beach 8 reviews Nature & Parks 10. Ethel Beach 7 reviews See more Types of Things to Do in Christmas Island Commonly Searched For in Christmas Island
COVID-19 Update:To
limit the spread of the coronavirus, attractions may be closed or have
partial closures. Please consult government travel advisories before
booking. More information can be found here.
तथागत LIVE 218K subscribers
Buddha and his Dhamma Book by Dr. B. R. Ambedkar , reproduce as a
Animation weekly Series, the first part will be update after on week
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
Maha-Sudassana-Suttanta
World Population
7,786,095,060 Current World Population - COVID-19 Coronavirus Pandemic Recovered:2,081,511
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
19. Africa
British Indian Ocean Territory
French Southern Territories Lesotho
Oceania
Christmas Island Cocos (Keeling) Islands
Heard Island
McDonald Islands
Niue Norfolk Island Pitcairn Solomon Islands Tokelau United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom, having an equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For
the Welfare, Happiness and Peace for all Sentient and Non-Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.
Whether COVID-19 Virus is natural or a Lab Created One.The affected and
dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer
of democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we
survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily
workers lost their jobs because of the permanent curfew laid by
governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs
of trucks are stranded on state borders. Supply chains for the most
essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
while World 22,943,429Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,081,511
Coronavirus Cases:5,194,879 Deaths 334,622
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta 1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
A
little bit about us, “Masaka Kids Africana ‘’”is the group \ Foundation
of young talented Kids in Dancing, from Uganda - Masaka, East
Africa,village called Nyendo - Kayirikiti,
We DANCE - RISE AND SHINE..
****OUR VISION****** To empower children, mobilize communities and build futures.
****OUR MISSION***** We Supporting children in education and social well being, through their talents.
The
Masaka Kids Africana is composed of African children, from the age of 2
and up. Many have lost one or both parents through the devastation of
war, famine and disease. They represent all the children of a continent
and they demonstrate the potential of African children to become strong
leaders for a better future in their land.
The
children melt the hearts of audiences with their charming smiles and
delightful African tunes, accompanied by vibrant dance moves. Nearly
every performance is concluded with a thunderous standing ovation. A
marvelous by-product of the concert is the inspiration the music brings
to virtually every listener. In spite of the tragedy that has marred
their young lives, the children are radiant with hope, musically gifted
and wonderfully entertaining.
We
rely on the generosity of our extended family — people like you — so we
can educate, feed, clothe and support all of our children. Every dollar
we save from our performance is also a dollar earned for the continued
care of our kids. Our music and dance troupe children will soon begin
training again during their school term breaks and over select weekends.
Show your support of music and advocacy – it’s so easy to do.
Masaka
Kids Africana sponsored children have gone through some of the worst
experiences a child could face — but through dance and song and sharing
their love of Uganda, these children connect to each other and the
world. They see their own potential — they have hope for their future.
It was another great year for African music, with artists dropping tunes that made the whole continent dance.
Here are the ten biggest songs that topped the charts throughout the continent.
Babes Wodumo – Wololo
“Wololo” was one of the biggest songs
of 2016 in South Africa, topping the charts across most radio stations
in the country. The song is praised for putting South Africa’s popular
sub-genre, gqom, on the map, and it catapulted 23-year-old Babes Wodumo (real name Bongekile Simelane) to fame across South Africa and the continent. The video for the song has since amassed over 4 million views on YouTube.
Kwesta featuring Cassper Nyovest – Ngud’
South African hip hop artist, Kwesta,
had a good run with his hit single “Ngud” featuring Cassper Nyovest.
The song spent 14 non-consecutive weeks at number one on the iTunes
chart, and was the most played song on South African radio in 2016. It
was produced by DJ Maphorisa and samples Joakim’s remix of “Camino Del
Sol” by Antena. The song is from Kwesta’s 3rd studio album titled “DaKAR II”.
Tekno – Pana
Nigerian muso, Tekno, burned the
airwaves with his sexy, African-inspired dance ballad, “Pana”. The video
for the song has since amassed over 50 million views on YouTube, and
popular the South African dj, Black Coffee, danced to the song as part
of his first dance with his wife, Mbali Mlotshwa, during their wedding
ceremony at Sun City Resort in South Africa.
Sauti Sol featuring Alikiba – Unconditionally Bae
“Unconditionally Bae” was one of East
Africa’s biggest songs as it featured two of the region’s biggest
stars; boy band, Sauti Sol, and Tanzania’s Alikiba. The song is a
danceable love ballad and was nominated for Song of the Year at the 2016
MTV Africa Music Awards. It has since amassed more than 4 million views
on YouTube.
Patoranking featuring Wande Coal – My Woman, My Everything
“My Woman, My Everything” by
Nigeria’s Patoranking featuring Wande Coal was the biggest song on the
continent in 2015 and 2016, earning Song of the Year at the 2016 MTV
Africa Music Awards. The song was also popular with Caribbean audiences
who love it for its catchy lyrics and infectious dance hall beat.
South African hip hop artists
collaborated with some of the continent’s biggest stars to create the
song “Baddest” which was released in 2015, but continued to dominate the
airwaves in 2016. This is mainly attributed to the remix version being
released where AKA featured some of South Africa’s biggest female hip
hop artists, including: Moozlie, Rouge, Fifi Cooper and Gigi Lamayne.
DJ Maphorsia featuring WizKid & DJ Buckz – Soweto Baby
One of South Africa’s top dance music
producers, DJ Maphorisa, collaborated with heavyweights, Wizkid and DJ
Buckz, to create one of the biggest songs on the continent, “Soweto
Baby”. The song won Best Collaboration at the 2016 MTV Africa Music
Awards and the video was filmed in the iconic township of Soweto in
Johannesburg, South Africa.
Nasty c ft. Davido & Cassper Nyovest – Juice Back Remix
“Juice Back” by South African hip hop
artist, Nasty C, was the song that catapulted the 18-year-old rapper
into fame back in 2015. The song continued to create a stir across the
continent through his collaboration on a remix with Cassper Nyovest and
Davido. The song was produced by hit maker, Gemini Major, and it has
since amassed over 1.3 million views on YouTube.
EmTee featuring WizKid and AKA – Roll Up Re-Up
EmTee burst into the music scene in
South Africa with the smash hit, “Roll Up,” in 2015 and the hype around
the song continued well into 2016 with a remix of the song featuring
WizKid and AKA. “Roll Up” earned the award of Song of the Year in 2015
at the South African Hip Hop Awards and was nominated for Song of the
Year at the 2016 MTV Africa Music Awards. EmTee walked away with the
Best Hip Hop award at the ceremony.
Diamond Platnumz featuring Rayvanny – Salome
Diamond Platnumz’s hit single
“Salome” was one of the biggest songs in Tanzania and East Africa. The
song is a remake of Saida Karoli’s hit single from the 90s titled “Maria
Salome”, and is sung entirely in Swahili. The song has since amassed
over 12.9 million views on YouTube.
This
Suttanta is an expansion of the conversation recorded in the Book of
the Great Decease (above, Ch. V, § 17). The same legend recurs as the
Maha-Sudassana Jataka, No. 95 in Mr. Fausboll’s edition. As the latter
differs in several important particulars from our Suttanta, it is
probably not taken directly from it, but is merely derived from the
same source. To facilitate comparison between the two I add here a translation of the Jataka.
The
part enclosed in square brackets | | is the so-called Story of the
Present : and the whole was probably written in Ceylon in the fifth
century of our era. There is every reason to believe, for the reasons
given in my ‘ Buddhist India ‘ (pp. 201-7), that the stories themselves
belong to a very early period in the history of Buddhism and are, many
of them, older even than Buddhism. We may be sure that if this
particular story had been abstracted by the author of the commentary
from our Suttanta, he would not have ventured to introduce such serious
changes into what he regarded as sacred writ.
MAHA-SUDASSANA JATAKA.
•
How transient are all component things.’ This the Master told when
lying on his death-couch, concerning that word of Ananda the Thera, when
he said : — ‘ Do not, O Exalted One, die in this little town,’ and so
on. When the Tathagata was at the Jetavana 1 he thought : —
1
It is not easy with our present materials to reconcile the apparently
conflicting statements with regard to the Buddha’s last journey.
According to the Malalahkara-vatthu this refers here to a residence at
the Jetavana, which took place between the end of § 23 in Chap. II in
the Book of the Great Decease, and the beginning of § 24.
Mr.
Fausboll, by his punctuation, includes these words in the following
thought ascribed to the Exalted One, but I think they only describe the
time at which the thought is supposed to have arisen.
‘The
Thera Sariputta, who was born at Nalagama, has died, on the day of the
full moon in the month of Kattika, in the chamber in which he had been
born 1 ; and Maha-Moggallana in the latter, the dark half of that same
month. As my two chief disciples are thus dead, I too will pass away at
Kusinara.’ Thereupon he proceeded straight on to that place, and lay
down on the Uttarasisaka couch, between the twin Sala trees, never to
rise again.
Then
the venerable Ananda besought him, saying: — ‘Let not the Exalted One
die in this little township, in this little town in the jungle, in this
branch township. Let the Exalted One die in one of the other great
cities, such as Rajagaha, and the rest! ‘
But
the Master answered: — ‘ Say not, Ananda, that this is a little
township, a little town in the jungle, a branch township. I was dwelling
formerly in this town at the time when I was Sudassana, the king of
kings; and then it was a great city, surrounded by a jewelled rampart,
twelve leagues in length! ‘And at the request of the Thera, he, telling
the tale, uttered the Maha-Sudassana-Sutta 2} .
Now
on that occasion when Queen Subhadda saw Maha- Sudassana when he had
come down out of the Palace of Righteousness, and was lying down, not
far off, on the appropriate couch, spread out in the grove of the seven
kinds of gems, and when she said: — ‘ Thine, O king, are these four and
eighty thousand cities, of which the chief is the royal city of
Kusavati. Set thy heart on these ‘ ; — Then replied Maba-Sudassana:
‘Speak not thus, O queen! But exhort me rather, saying: — “Cast away
desire for these, long not after them 3 .” ‘
1
The text reads ‘ at Varaka.’ But this is a mistake. The word which has
puzzled Mr. Fausboll is ovaraka. The modern name of the village,
afterwards the site of the famous Buddhist university of Nalanda, is
Baragaon. The full-moon day in Kattika is the first of December. An
account of the death of Sariputta will be found in the
Malalahkara-vatthu (Bigandet, ‘Legend,’ &c, 3rd ed., II, 1-25), and
of the murder of Moggallana by the NigawMas in the Dhammapada commentary
(Fausboll, p. 298 seq.), of which Spence Hardy’s account (’ Manual of
Buddhism,’ p. 338) is nearly a translation; and Bigandet’s account (loc.
cit., pp. 25-7) is an abridgement.
2
In the earliest description of this conversation (above, ‘ Book of the
Great Decease/ V, 17) there is no mention of this. But it is inserted
most incongruously in the present Suttanta.
3 Both these speeches are different from those given on the same occasion in the Suttanta below.
And
when she asked: — ‘ Why so, O king? ‘ ‘ To-day my time is come, and I
shall die ! ‘was his reply 1 . Then the weeping queen, wiping her eyes,
brought herself with difficulty and distress to address him accordingly.
And having spoken, she wept, and lamented; and the other four and
eighty thousand women wept too, and lamented; and of the attendant
courtiers not one could restrain himself, but all also wept. But the
Bodisat stopped them all, saying: — ‘ Enough, my friends! Be still! ‘And
he exhorted the queen, saying: — ‘ neither do thou, O queen, weep:
neither do thou lament. For down even unto a grain of sesamum fruit
there is no such thing as a compound which is permanent! All are
transient; all have the inherent quality of dissolution! ‘And when he
had so said, he further uttered this stanza: — ‘ How transient are all
component things! Growth is their nature and decay: They are produced,
they are dissolved again: To bring them into full subjection, that is
bliss 2
[In
these verses the words ‘ How transient are all component things! ‘ mean
‘ Dear lady Subhadda, wheresoever and by whatsoever causes made or come
together, compounds 3 , — that is, all those things which possess the
essential constituents [whether material or mental] of existing things 4
, — all these compounds are impermanence itself. For of these form 5 is
impermanent, reason 6 is impermanent, the [mental] eye 7 is
impermanent, and qualities 8 are impermanent. And whatever treasure
there is, whether conscious or unconscious, that is transitory.
Understand therefore “How transient are all component things!”
‘And
why? “Growth is their nature and decay.” These, all, have the inherent
quality of coming into [individual] existence, and have also the
inherent quality of growing old; or [in other words] their very nature
is to come into existence and to be broken up. Therefore should it be
understood that they are impermanent. ‘ And since they are impermanent,
when ” they are produced, they are dissolved again.” Having come into
existence,
1 This question and answer are not in the Suttanta.
2
All this is omitted in the Suttanta. It is true the verse occurs here,
but it is placed in the mouth of the Teacher, after the account of
Maha-Sudassana’s death.
3 Sankhara.
4 Khandayatanadayo.
5 Rupam.
6 Vififianam.
7 Cakkhum.
8 Dhamma.
having
reached a state 1 , they are surely dissolved. For all these things
come into existence, taking an individual form; and are dissolved, being
broken up. To them as soon as there is birth, there is what is called a
state; as soon as there is a state, there is what is called
disintegration 2 . For to the unborn there is no such thing as state,
and there is no such thing as a state which is without disintegration.
Thus are all compounds, having attained to the three characteristic
marks [of impermanency, pain, and want of any abiding principle], and
subject, in this way and in that way, to dissolution. All these
component things therefore, without exception, are impermanent,
momentary, despicable, unstable, disintegrating, trembling, quaking,
unlasting, sure to depart 3 , only for a time 4 , and without substance ;
as temporary as a phantom, as the mirage, or as foam !
‘How
then in these, dear lady Subhadda, can you feel any sign of
satisfaction? Understand rather than “to bring them into subjection,
that is bliss.” For to bring them into subjection, since it involves
mastery over the whole circle of transmigration,
is the same as Nirvana. That and this are one 5 . And there is no other bliss than that.’]
And
when Maha-Sudassana had thus brought his discourse to a point with the
ambrosial great Nirvana, and had made exhortation also to the rest of
the great multitude, saying : — ‘ Give gifts ! Observe the precepts !
Keep the sacred days 6 ! ‘ he became an inheritor of the world of the
gods.
[When
the Master had concluded this lesson in the truth, he summed up the
Jataka, saying: — ‘ She who was then Subhadda the queen was the mother
of Rahula, the great adviser was Rahula, the rest of the retinue the
Buddha’s retinue, and
Maha-Sudassana I myself.’]
The
word translated ‘ component things ‘ or ‘ compounds ‘ is sarikhara,
literally confections, from kar, ‘to make,’ and sam, ‘ together.’ It is a
word very frequently used in Buddhist writings, and a word consequently
of many different connota- tions ; and there is, of course, no exactly
corresponding word
1 Thiti.
2 Bhango.
3 Payata, literally ‘departed.’ The forms payati and payato, given by Childers, should be corrected into payati and payato.
4 Tavakalika. See Jataka I, 121, where the word is used of a cart let out on hire for a time only.
5 Tad ev ekam ekam, which is not altogether without ambiguity.
6 This paragraph, too, is omitted in the Suttanta.
in
English. ‘Production ‘ would often be very nearly correct, although it
fails entirely to give the force of the preposition sam; but a greater
objection to that word is the fact that it is generally used, not of
things that have come into being of themselves, but of things that have
been produced by some one else. It suggests, if it does not imply, a
producer; which is contrary to the whole spirit of the Buddhist passages
in which the word sankhara occurs. In this important respect the word ‘
compound ‘ is a much more accurate translation, though it lays somewhat
too much stress on the sam. The term Confections (to coin a rendering)
is sometimes used to denote all things which have been brought together,
made up, by pre-existing causes; phenomena in general. In this sense it
includes, as the commentator here points out, all those material or
mental qualities which unite to form an individual, a separate thing or
being, whether conscious or unconscious.
It
is more usually used, (with special reference to their origin from
pre-existing causes, and with allusion to the wider meanings just above
explained), of the mental confections only, the mental constituents, of
all sentient beings generally, or of man alone. In this sense it forms
by itself one of the five classes or aggregates (khan d ha) into which
the material and mental qualities of each separate individual are
divided in Buddhist writings— the class of dispositions, capabilities,
and all that goes together to make what we call character. This class
has naturally enough been again divided and subdivided ;
and
a full list of the Confections in this sense, as now acknowledged by
orthodox Buddhists, will be found in my manual ‘Buddhism’ (pp. 91, 92).
At the time when the Five Nikayas reached their present form, no such
elaborate list of Confections in detail seems to have been made ; but
the general sense of the word was, as is quite clear from the passages
in which it occurs, the idea which these details together convey. It is
this second and more usual meaning of the term which is more especially
emphasized in the
concluding verse of the above stanza.
Turning
now to the Suttanta itself, we find that the portion of the legend
omitted in the Jataka throws an unexpected light upon the tale ; for it
commences with a long description of the riches and glory of
Maha-Sudassana, and reveals in its details the instructive fact that the
legend is nothing more nor less than a spiritualized sun-myth.
It
cannot be disputed that the sun-myth theory has become greatly
discredited, and with reason, by having been used too carelessly and
freely as an explanation of religious legends of different times and
countries which have really no historical connexion with the earlier awe
and reverence inspired by the sun. The very mention of the word
sun-myth is apt to call forth a smile of incredulity, and the
indubitable truth which s the basis of the theory has not sufficed to
protect it from the shafts of ridicule. The ‘ Book of the Great King of
Glory ‘ .seems to afford a useful example both of the extent to which
the theory may be accepted, and of the limitations under which it should
always be applied.
It
must at once be admitted that whether the whole story is based on a
sun-story, or whether certain parts or details of it are derived from
things first spoken about the sun, or not, it is still essentially
Buddhistic. A large proportion of its contents has nothing at all to do
with the worship of the sun ; and even that which has, had not, in the
mind of the author, when the book was put together. Whether indebted to a
sun-myth or not, it is therefore perfectly true and valid evidence of
the religious belief of the people among whom it was current ; and no
more shows that the Buddhists were unconscious sun-worshippers than the
story of Samson, under any theory of its possible origin, would prove
the same of the Jews.
What
we really have is a kind of wonderful fairy tale, a gorgeous poem, in
which an attempt is made to describe in set terms the greatest possible
glory and majesty of the
greatest
possible king, in order to show that all is vanity, save only
righteousness — just such a poem as a Jewish prophet might have written
of Solomon in all his glory. It would
have
been most strange, perhaps impossible, for the author to refrain from
using the language of the only poets he knew, who had used their boldly
figurative language in an attempt to describe the appearance of the sun.
To trace back all the rhetorical phrases of our Sutta to their earliest
appearance in the Vedic hymns would be an interest- ing task of
historical philology, though it would throw more light upon Buddhist
forms of speech than upon Buddhist forms of belief. In M. Senart’s
valuable work, ‘ La Legende du Bouddha,’ he has already done this with
regard to the seven treasures (mentioned in the early part of the
Suttanta) on the basis of the corresponding passage in the later
Buddhist Sanskrit poem called the Lalita Vistara. The description of the
royal city and of its wondrous Palace of Righteousness has been
probably originated by the author, though on the same lines ; and it
reminds one irresistibly, in many of its expressions, of the similar,
but simpler and more beautiful poem in which a Jewish author, some three
or four centuries afterwards, described the heavenly Jerusalem.
When
the Northern Buddhists, long afterwards, had smothered the simple
teaching of the founder of their religion under the subtleties of
theological and metaphysical speculation, and had forgotten all about
the Aryan Path, their goal was no longer a change of heart in the
Arahantship to be reached on earth, but a life of happiness, under a
change of outward condition, in a heaven of bliss beyond the skies. One
of the most popular books among the Buddhists of China and Japan is a
description of this heavenly paradise of theirs, called the
Sukhavati-vyuha, the ‘ Book of the Happy Country.’ It is instructive to
find that several of the expressions used are word for word the same as
the corresponding phrases in our much older ‘ Book of the Great King of
Glory.’
Incidentally
the details given in this Suttanta enable us to judge as to what was
considered, at the time when it was put together, to be the greatest
possible luxury and glory of the mightiest and most righteous king. In
spite of the exuberance of some of the language used, the luxury is
after all curiously simple, and mostly of an out-of-door kind. A summary
of the conclusions which can be drawn from the sacred books of the
Buddhists as to the social and economic condition of the Ganges valley,
at the time when those books were composed, will be found in my ‘
Buddhist India,’ ch. IV-VI. The very simple character of the luxury here
depicted is in accordance with the evidence there given.
1.
[169] Thus have I heard. The Exalted One was once staying at Kusinara
in the Upavattana, the Sala grove of the Mallas, between the twin Sala
trees, at the time of his death.
2.
Now the venerable Ananda went up to the place where the Exalted One
was, and bowed down before him, and took his seat respectfully on one
side. And when he was so seated, the venerable Ananda said to the
Exalted One : —
Benares. Let the Exalted One die in one of them. There there are many
wealthy nobles and brahmins and heads of houses, believers in the
Tathagata, who will pay due honour to the remains of the Tathagata.’
3.
‘ Say not so, Ananda ! Say not so, Ananda, that this is but a small
wattle-and-daub town, a town in the midst of the jungle, a branch
township. Long ago, Ananda, there was a king, by name Maha-Sudassana, a
king of kings, a righteous man who ruled in righteousness, an anointed
Kshatriya 2 , Lord of the four quarters
1 Sudassana means ‘ beautiful to see, having a glorious appearance and is the name of many kings and heroes in Indian legend.
2
Khattiyo muddhavasitto, which does not occur in the Maha- parinibbana,
the Mahapadana, and the Lakkhawa Suttantas, and other places where this
stock description of a king of kings is found. It is omitted also in the
Lalita Vistara. The Burmese Phayre MS. of the India Office reads here
muddabhisitto, but this is an unnecessary correction. The epithet is
probably inserted here from § 7 below.
of
the earth, conqueror, the protector of his people, possessor of the
seven royal treasures. [170] This Kusinara, Ananda, was the royal city
of king Maha- Sudassana, under the name of Kusavati, and on the east and
on the west it was twelve leagues in length, and on the north and on
the south it was seven leagues in breadth. That royal city Kusavati,
Ananda, was mighty, and prosperous, and full of people, crowded with
men, and provided with all things for food. Just, Ananda, as the royal
city of the gods, A/akamanda by name, is mighty, prosperous, and full of
people, crowded with the gods, and provided with all kinds of food, so,
Ananda, was the royal city Kusavati mighty and prosperous, full of
people, crowded with men, and provided with all kinds of food. Both by
day and by night, Ananda, the royal city Kusavati resounded with the ten
cries ; that is to say, the noise of elephants, and the noise of
horses, and the noise of chariots ; the sounds of the drum, of the
tabor, and of the lute ; the sound of singing, and the sounds of the
cymbal and of the gong ; and lastly, with the cry: — ” Eat, drink, and
be merry 1 !”
4.
‘The royal city Kusavati, Ananda, was surrounded by Seven Ramparts. Of
these, one rampart was of gold, and one of silver, and one of beryl, and
one of crystal, and one of agate, and one of coral, and one of all
kinds of gems!
5.
‘To the royal city Kusavati, Ananda, there were Gates of four colours.
One gate was of gold, and one of silver, and one of jade, and one of
crystal. [171] At each gate seven pillars were fixed ; in height as
three times or as four times the height of a man. And one
pillar
was of gold, and one of silver, and one of beryl, and one of crystal,
and one of agate, and one of coral, and one of all kinds of gems.
1
This enumeration is found also at Jataka I, 3, only that the chank is
added there — wrongly, for that makes the number of cries eleven.
6.
‘The royal city Kusavati, Ananda, was surrounded by Seven Rows of Palm
Trees. One row was of palms of gold, and one of silver, and one of
beryl, and one of crystal, and one of agate, and one of coral, and one
of all kinds of gems.
And
the Golden Palms had trunks of gold, and leaves and fruits of silver.
And the Silver Palms had trunks of silver, and leaves and fruits of
gold. And the Palms of Beryl had trunks of beryl, and leaves and fruits
of crystal. And the Crystal Palms had trunks
of
crystal, and leaves and fruits of beryl. And the Agate Palms had trunks
of agate, and leaves and fruits of coral. And the Coral Palms had
trunks of coral, and leaves and fruits of agate. And the Palms of every
kind of Gem had trunks and leaves and fruits of every kind of gem.
‘And
when those rows of palm trees, Ananda, were shaken by the wind, there
arose a sound sweet, and pleasant, and charming, and intoxicating 1.
‘Just,
Ananda, as the seven kinds of instruments yield, when well played upon,
to the skilful man, a sound sweet, and pleasant, and charming, and
intoxicating — [172] just even so, Ananda, when those rows of palm trees
were shaken by the wind, there arose a sound sweet, and pleasant, and
charming, and intoxicating.
‘And
whoever, Ananda, in the royal city Kusavati were at that time gamblers,
drunkards, and given to drink, they used to dance round together to the
sound of those palms when shaken by the wind.’
1
This section should be compared with one in the Sukhavativyuha,
translated by Professor Max Miiller as follows (’ Journal of the Royal
Asiatic Society,’ 1880, p. 170): —
‘And
again, Sariputra, when those rows of palm trees and strings of bells in
that Buddha country are moved by the wind, a sweet and enrapturing
sound proceeds from them. Yes, O Sariputra, as from a heavenly musical
instrument consisting of a hundred thousand kotis of sounds, when played
by Aryas, a sweet and enrapturing sound proceeds; a sweet and
enrapturing sound proceeds from those rows of palm trees and strings of
bells moved by the wind.
‘
And when the men there hear that sound, reflection on Buddha arises in
their body, reflection on the Law, reflection on the Assembly.’
Compare also below, § 32, and Jataka I, 32.
7. ‘ The Great King of Glory, Ananda, was the possessor of Seven Precious Things, and was gifted with Four Marvellous Powers.
‘What are those seven ?
1
‘ In the first place, Ananda, when the Great King of Glory, on the
Sabbath day 2 , on the day of the full moon, had purified himself, and
had gone up into the upper story of his palace to keep the sacred day,
there then appeared to him the heavenly Treasure of the Wheel, 3 with
its nave, its tire, and all its thousand spokes complete.
‘When he beheld it the Great King of Glory thought : —
“This
saying have I heard, ‘ When a king of the warrior raCe, an anointed
king, has purified himself on the Sabbath day, on the day of the full
moon, and has gone up into the upper story of his palace to keep the
sacred day ; if there appear to him the heavenly Trea- sure of the
Wheel, with its nave, its tire, and all its thousand spokes complete —
that king becomes a king of kings invincible.’ May I, then, become a
king of king-s invincible 4 .”
8.
‘ Then, Ananda, the Great King of Glory rose from his seat, and
reverently uncovering from one shoulder his robe, he held in his left
hand a pitcher, and with his right hand he sprinkled water up over the
Wheel, as he said : —
“Roll onward, O my lord, the Wheel ! O my lord, go forth and overcome ! “
‘Then the wondrous Wheel, Ananda, rolled onwards
1
The following enumeration is found word for word in several other Pali
Suttas, and occurs also, in almost identical terms, in the Lalita
Vistara (Calcutta edition, pp. 14-19).
2 Uposatha, a weekly sacred day ; being full-moon day, new-moon day, and the two equidistant intermediate days. Comp. § 12.
3 This is the disk of the sun.
4 A king of the rolling wheel.
towards
the region of the East, and after it went the Great King of Glory, and
with him his army, horses, and chariots, and elephants, and men. [173]
And in whatever place, Ananda, the Wheel stopped, there the Great King
of Glory took up his abode, and with him his army, horses, and chariots,
and elephants, and men.
9. ‘Then, Ananda, all the rival kings in the region of the East came to the Great King of Glory and said: —
“Come, O mighty king ! Welcome, O mighty king! All is thine, O mighty king! Do thou, O mighty king, be a Teacher to us ! “
‘Thus
spake the Great King of Glory : — ” Ye shall slay no living thing. Ye
shall not take that which has not been given. Ye shall not act wrongly
touching the bodily desires. Ye shall speak no lie. Ye shall drink no
maddening drink. Ye shall eat as ye have eaten 1
‘Then, Ananda, all the rival kings in the region of the East became subject unto the Great King of Glory.
10.
‘ But the wondrous Wheel, Ananda, having plunged down into the great
waters in the East, rose up out again, and rolled onward to the region
of the South [and there all happened as had happened in the region of
the East. And in like manner the wondrous
Wheel
rolled onward to the extremest boundary of the West and of the North ;
and there, too, all happened as had happened in the region of the East.]
11.
[174] ‘ Now when the wondrous Wheel, Ananda, had gone forth conquering
and to conquer over the whole earth to its very ocean boundary, it
returned back again to the royal city of Kusavati and remained fixed on
the open terrace in front of the entrance to
the inner apartments of the Great King of Glory, as
1
Yathabhuttambhunjatha. Buddhaghosa has no comment on this. I suppose it
means, ‘ Observe the rules current among you regarding clean and
unclean meate.’ If so, the Great King of Glory disregards the teaching
of the Amagandha Sutta (translated in my ‘ Buddhism/ p. 131).
a
glorious adornment to the inner apartments of the Great Kingof Glory. ‘
Such, Ananda, was the wondrous Wheel which appeared to the Great King
of Glory.’
12.
‘Now further, Ananda, there appeared to the Great King of Glory the
Elephant Treasure J , all white, seven-fold firm 2 , wonderful in power,
flying through the sky — the Elephant-King, whose name was ” The
Changes of the Moon 3 .”
‘When he beheld it the Great King of Glory was pleased at heart at the thought : —
“Auspicious were it to ride upon the Elephant, if only it would submit to be controlled!”
‘Then, Ananda, the wondrous Elephant — like a fine elephant of noble blood long since well trained — submitted to control.
‘And
long ago, Ananda, when the Great King of Glory, to test that wondrous
Elephant, had mounted on to it early in the morning, it passed over
along the broad earth to its very ocean boundary, and then re- turned
again, in time for the morning meal, to the royal city of Kusavati 4 .
‘Such, Ananda, was the wondrous Elephant that appeared to the Great King of Glory.
13. ‘Now further, Ananda, there appeared to the Great King of Glory the Horse Treasure 5 all white
1 Hatthi-ratana.
2
Satta-ppatittho, that is, perhaps, in regard to its four legs, two
tusks, and trunk. The expression is curious, and Buddhaghosa has n.o
note upon it. It is quite possible that it merely signifies ‘ exceeding
firm,’ the number seven being used without any hard and fast
interpretation.
3 Uposatho. In the Lalita Vistara its name is ‘Wisdom’ (Bodhi). Uposatha is the name for the sacred day of the moon’s
changes
— first, and more especially the full-moon day ; next, the new- moon
day ; and lastly, the days equidistant between these two. It was,
therefore, a weekly sacred day, and, as Childers says, may often be well
rendered ‘ Sabbath.’
4 Compare on this and § 29 my • Buddhist Birth Stories/ p. 85, where a similar phrase is used of Kanthaka.
5 Assa-ratanam.
with
a crow-black head, and a dark mane, wonderful in power, flying through
the sky — the Charger-King, whose name was “Thunder-cloud” 1
‘When he beheld it, the Great King of Glory was pleased at heart at the thought : —
“Auspicious were it to ride upon that Horse if only it would submit to be controlled ! “
[175] ‘ Then, Ananda, the wondrous Horse — like a fine horse of the best blood long since well trained — submitted to control.
‘
When long ago, Ananda, the Great King of Glory, to test that wondrous
Horse, mounted on to it early in the morning, it passed over along the
broad earth to its very ocean boundary and then returned again, in time
for the morning meal, to the royal city of Kusavati.
‘Such, Ananda, was the wondrous Horse that appeared to the Great King of Glory.
14. ‘Now further, Ananda, there appeared to the Great King of Glory the Gem-Treasure z . That Gem was the Veluriya, bright, of the finest species, with eight facets, excellently wrought, clear, transparent, perfect in every way.
‘The splendour, Ananda, of that wondrous Gem spread round about a league on everyside.
‘
When, long ago, Ananda, the Great King of Glory, to test that wondrous
Gem, set all his fourfold army in array and raised aloft the Gem upon
his standard top, he was able to march out in the gloom and darkness of
the night.
1And
then too, Ananda, all the dwellers in the villages round about, set
about their daily work, thinking : — ” The daylight hath appeared.”
1
Valahako. Compare the Valahassa-Jataka (Fausboll, No. 196), of which
the Chinese story translated by Mr. Beal at pp. 332-40 of his ‘ Romantic
History,’ &c, is an expanded and altered version. In the Valahaka
Sawyutta of the Sawyutta Nikaya the spirits of the skies are divided
into Uwha-valahakaDeva, Sita-valahaka Deva, Abbha- valahaka Deva,
Vata-valahaka Deva, and Vassa-valahaka Deva, that is, the cloud-spirits
of cold, heat, air, wind, and rain respectively.
2 Mani-ratanam.
‘Such, Ananda, was the wondrous Gem that appeared to the Great King of Glory.’
15.
‘ Now further, Ananda, there appeared to the Great King of Glory the
Woman-Treasure 1 graceful in figure, beautiful in appearance, charming
in manner, and of the most fine complexion ; neither very tall, nor very
short ; neither very stout, nor very slim ; neither very dark, nor very
fair ; surpassing human beauty, she had attained unto the beauty of the
gods 2.
‘The
touch too, Ananda, of the skin of that wondrous Woman was as the touch
of cotton or of cotton wool ; in the cold her limbs were warm, in the
heat her limbs were cool ; while from her body was wafted the perfume of
sandal wood and from her mouth the perfume of the lotus.
‘
That Pearl among Women too, Ananda, used to rise up before the Great
King of Glory, [176] and after him retire to rest ; pleasant was she in
speech, and ever on the watch to hear what she might do in order so to
act as to give him pleasure.
‘That Pearl among
Women too, Ananda, was never, even in thought, unfaithful to the Great
King of Glory — how much less then could she be so with the body !
‘Such, Ananda, was the Pearl among Women who appeared to the Great King of Glory.’
16. ‘ Now further, Ananda, there appeared unto the Great King of Glory a Wonderful Treasurer 3 , possessed,
1 Itthi-ratana;
2 The above description of an ideally beautiful woman is of frequent
occurrence.
3
Gahapati-ratana - The word gahapati has been hitherto usually rendered ‘
householder,’ but this may often, and would certainly here, convey a
wrong impression. There is no single word in English which is an
adequate rendering of the term, for it connotes a social condition now
no longer known among us. The gahapati was the
head
of a family, the representative in a village community of a family, the
pater fajnilias. So the god of fire, with allusion to the sacred fire
maintained in each household, is called in the Rig-veda the grihapati,
the pater familias, of the human race. It is often used in opposition to
brahmana very much as we used ‘yeoman’ in opposition to
‘clerk’ (Jataka I, 83); and the two combined are used in opposition to
people of other ranks and callings held to be less honourable than that
of clerk or yeoman (Jataka I, 218). The compound brahmawa-gahapatika as a
collective term comes to be about equivalent to ‘ priests and laymen ‘
(see, for instance, below, § 21, and Vinayal, 35, 36). Then again the
gahapati is distinct from the subordinate members of the family, who had
not the control and management of the common property (Samanna Phala
Suttanta 133, = Tevijja Suttanta I, 47); and it is this implication of
the term that is emphasized in the text. Buddhaghosa uses, as an
explanatory phrase, the words se//^i-gahapati.
through
good deeds done in a former birth, of a marvellous power of vision by
which he could discover treasure, whether it had an owner or whether it
had not.
‘He
went up to the Great King of Glory, and said : — ‘ ” Do thou, O King,
take thine ease ! I will deal with thy wealth even as wealth should be
dealt with.”
‘Long
ago, Ananda, the Great King of Glory, to test that wonderful Treasurer,
went on board a boat, and had it pushed out into the current in the
midst of the river Ganges. Then he said to the wonderful steward : —
“I have need, O Treasurer, of yellow gold ! “
“Let the ship then, O Great King, go alongside either of the banks.”
“It is here, O Treasurer, that I have need of yellow gold.”
Then
the wonderful Treasurer reached down to the water with both his hands,
and drew up a jar full of yellow gold, and said to the Great King of
Glory : —
“Is that enough, O Great King ? Have I done enough, O Great King? “
‘And
the Great King of Glory replied: — ‘ It is enough, O Treasurer. You
have done enough, O Treasurer. You have offered me enough, O Treasurer!
“[177]
‘Such was the wonderful Treasurer, Ananda, who appeared to the Great King of Glory.’
17.
‘Now further, Ananda, there appeared to the Great King of Glory a
Wonderful Adviser \ learned, clever, and wise ; and qualified to lead
the Great King of Glory to undertake what he ought to undertake, and to
leave undone what he ought to leave undone.
‘He went up to the Great King of Glory, and said: — “Do thou, O King, take thine ease ! I will be thy guide.”
‘Such, Ananda, was the wonderful Adviser who appeared to the Great King of Glory.
‘The Great King of Glory was possessed of these Seven Precious Things.
18. ‘ Now, further, Ananda, the Great King of Glory was gifted with Four Marvellous Gifts 2.
‘What are the Four Marvellous Gifts ?
‘In
the first place, Ananda, the Great King of Glory was graceful in
figure, handsome in appearance, pleasing in manner, and of most
beautiful complexion, beyond what other men are. ‘The Great King of
Glory, Ananda, was endowed with this First Marvellous Gift.
19. ‘ And besides that, Ananda, the Great King of Glory was of long life, and of many years, beyond those of other men.
‘The Great King of Glory, Ananda, was endowed with this Second Marvellous Gift.
20.
‘ And besides that, Ananda, the Great King of Glory was free from
disease, and free from bodily suffering ; and his internal fire was
neither too hot nor too cold, but such as to promote good digestion,
beyond that of other men 3 .
1 Parinayaka-ratanam. Buddhaghosa says that he was the eldest son of the king. The Lalita Vistara makes him a general.
2
The Four Iddhis. Here again, as elsewhere, it will be noticed that
there is nothing supernatural about these four Iddhis. See the passages
quoted above, Vol. I, pp. 272 foil. They are merely attributes
accompanying or forming part of the majesty (iddhi) of the King of
kings.
3
The same thing is said of Ratthapala in the Ratthapala Sutta, where
Gogerly renders the whole passage : — ‘ Ratthajapala is healthy, free
from pain, having a good digestion and appetite, being troubled with no
excess of either heat or cold ‘ (’ Journal of the Ceylon Asiatic
Society,’ 1847-8, p. 98). The gaham is a supposed particular organ or
function situate at the junction of the stomach and intestines.
Moggallana explains it, udare tu tatha pacanalasmiw gahawi
(Abhidhana-ppadipika 972), where Subhuti’s Sinhalese version is ‘
kukshi, pakagni,’ and his English version, ‘the belly, the internal fire
which promotes digestion.’ Buddhaghosa explains samavipakiya
kammaga-tejo-dhatuya, and adds : — ‘ If a man’s food is dissolved the
moment he has eaten it, or if it remains like a lump, he has not the
samavepakini gahawi, but he who has appetite (bhattacchando) when the
time for food comes round again, he has the samavepakini gahawi,’ —
which is delightfully nai’ve.
‘The Great King of Glory, Ananda, was endowed with this Third Marvellous Gift.
21.
[178] ‘And besides that, Ananda, the Great King of Glory was beloved
and popular with priests and with laymen alike. Just, Ananda, as a
father is near and dear to his own sons, just so, Ananda, was the Great
King of Glory beloved and popular with priests and with laymen alike.
And just, Ananda, as his sons are near and dear to a father, just so,
Ananda, were priests and laymen alike near and dear to the Great King of
Glory.
‘Once,
Ananda, the Great King of Glory marched out with all his fourfold army
to the pleasure ground. There, Ananda, the priests and laymen went up to
the Great King of Glory, and said: —
“O King, pass slowly by, that we may look upon thee for a longer time ! “
But the Great King of Glory, Ananda, addressed his charioteer, and said : —
“Drive on the chariot slowly, charioteer, that I may look upon my people [priests and laymen] for a longer time ! “
‘This was the Fourth Marvellous Gift, Ananda, with which the Great King of Glory was endowed.
‘ These are the Four Marvellous Gifts, Ananda, with which the Great King of Glory was endowed.’
22.
‘ Now to the Great King of Glory, Ananda, there occurred the thought :
—’ ” Suppose, now, I were to make Lotus-ponds in the spaces between
these palms, at every hundred bowlengths.”
‘Then,
Ananda, the Great King of Glory, in the spaces between those palms, at
distances of a hundred bow-lengths, made Lotus-ponds.
‘And
those Lotus-ponds, Ananda, were faced with tiles of four kinds. One
kind of tile was of gold, and one of silver, and one of beryl, and one
of crystal.
‘And
to each of those Lotus-ponds, Ananda, there were four flights of steps,
of four different kinds. One flight of steps was of gold, and one of
silver, and one of beryl, and one of crystal. [170] The flight of golden
steps had balustrades of gold, with the cross bars and the figure-head
of silver. The flight of silver steps had balustrades of silver, with
the cross bars and the figure-head of gold. The flight of beryl steps
had balustrades of beryl, with the cross bars and the figure- head of
crystal. The flight of crystal steps had balus- trades of crystal, with
cross bars and figure-head of beryl.
‘And
round those Lotus-ponds there ran, Ananda, a double railing. One
railing was of gold, and one was of silver. The golden railing had its
posts of gold, and its cross bars and its capitals of silver. The silver
railing had its posts of silver, and its cross bars and its capitals of
gold 1 .
1
Pokkharawi, the word translated Lotus-pond, is an artificial pool or
small lake for water-plants. There are some which are probably nearly as
old as this passage still in good preservation in Anuradbapura
in Ceylon. Each is oblong, and has its tiles and its four flights of
steps, and some had railings. The balustrades, cross bars, figure-head,
and railings are in Pali thambha, suciyo, unhisa, and vedika, of the
exact meaning of which I am not quite confident. They do not occur in
the description of the Lotus-lakes in Sukhavati. General Cunningham says
that the cross bars of the Buddhist railings are called suciyo in the
inscriptions at Bharahat (’The Stupa of Bharhut,’ p. 127). Buddhaghosa,
who is good enough to tell us the exact number of the ponds — to wit,
84,000, has no explanation of these words, merely saying that of the two
vedikas one was at the limit of the tiles and one at the limit of the
parivewa. See below §31; and Rhys Davids, ‘ Buddhist India,’ Figures 6, 7
; pp. 74-6.
23. ‘ Now, to the Great King of Glory, Ananda, there occurred the thought : —
‘
” Suppose, now, I were to have flowers of every season planted in those
Lotus-ponds for all the people to have garlands to put on 1 — to wit,
blue water-lilies and blue lotuses, white lotuses and white
water-lilies.”
[And the king had such flowers planted there accordingly.]
‘ Now, to the Great King of Glory, Ananda, occurred the thought : —
‘
” Suppose, now, I were to place bathing-men on the banks of those
Lotus-ponds, to bathe such of the people as come there from time to
time.”
[And the king had such bathing-men placed there accordingly.]
‘ Now, to the Great King of Glory, Ananda, occurred the thought : —
‘
” Suppose, now, I were to establish a perpetual grant by the banks of
those Lotus-ponds — to wit, food for the hungry, drink for the thirsty,
raiment for the naked, means of conveyance for those who have need of
it, couches for the tired, wives for those who want wives, gold for the
poor, and money for those who are in want.”
[180]
‘ Then, Ananda, the Great King of Glory established a perpetual grant
by the banks of those Lotus-ponds — to wit, food for the hungry, drink
for the thirsty, raiment for the naked, means of conveyance for those
who needed it, couches for the tired, wives for those who wanted wives,
gold for the poor, and money for those who were in want.’
24.
‘ Now, Ananda, the people [priests and laymen] went to the Great King
of Glory, taking with them much wealth. And they said : —
‘ ” This abundant wealth, O King, have we brought
1
Literally ‘ have garlands planted for all the people to put on ‘ — an
elliptical expression revealing the ideas of that early time as to the
only possible use of flowers. I think the reading should be anavaram.
here for the use of the King of kings. Let the King accept it of us ! “
“I
have enough wealth, my friends, laid up for myself, the produce of
righteous taxation. Do you keep this, and take away more with you ! “
‘When those men were thus refused by the King they went aside and considered together, saying : —
“It
would not beseem us now, were we to take back this wealth to our own
houses. Suppose, now, we were to build a mansion for the Great King of
Glory.”
‘Then they went to the Great King of Glory, and said : —
“A mansion would we build for thee, O King ! “
‘Then, Ananda, the Great King of Glory signified, by silence, his consent.’
25.
‘ Now, Ananda, when Sakka, the king of the gods, became aware in his
mind of the thoughts that were in the heart of the Great King of Glory,
he addressed Vissakamma the god, and said : —
‘”Come now, Vissakamma, create me a mansion for the Great King of Glory — a palace which shall be called ‘Righteousness ‘.”
“Even
so, lord ! ” said Vissakamma, in assent, Ananda, to Sakka, the king of
the gods. [181] And as instantaneously as a strong man might stretch
forth his folded arm, or draw in his arm again when it was stretched
forth, so quickly did he vanish from the heaven of the Great
Thirty-Three, and appeared before the Great King of Glory.
‘Then, Ananda, Vissakamma the god said to the Great King of Glory : —
“I would create for thee, O King, a mansion — a palace which shall be called ‘ Righteousness ‘ ! “
‘Then, Ananda, the Great King of Glory signified, by silence, his consent.
‘So Vissakamma the god, Ananda, created for the Great King of Glory a mansion — a palace to be called
“Righteousness”.’
26.
‘ The Palace of Righteousness, Ananda, was on the east and on the west a
league in length, and on the north and on the south half a league in
breadth.
‘
The ground-floor, Ananda, of the Palace of Righteousness, in height as
three times the height to which a man can reach, was built of bricks, of
four kinds. One kind of brick was of gold, and one of silver, and one
of beryl, and one of crystal.
‘To
the Palace of Righteousness, Ananda, there were eighty-four thousand
pillars of four kinds. One kind of pillar was of gold, and one of
silver, and one of beryl, and one of crystal.
‘The Palace of Righteousness,
Ananda, was fitted up with seats of four kinds. One kind of seat was of
gold, and one of silver, and one of beryl, and one of crystal.
‘In
the Palace of Righteousness, Ananda, there were twenty-four staircases
of four kinds. One staircase was of gold; and one of silver, and one of
beryl, and one of crystal. The staircase of gold had balustrades of
gold, with the cross bars and the figure-head of silver. The staircase
of silver had balustrades of silver, with the cross bars and the
figure-head of gold. [ 182 ] The staircase of beryl had balustrades of
beryl, with the cross bars and the figure-head of crystal. The stair-
case of crystal had balustrades of crystal, with cross
bars and figure-head of beryl.
‘In
the Palace of Righteousness, Ananda, there were eighty-four thousand
chambers of four kinds. One kind of chamber was of gold, and one of
silver, and one of beryl, and one of crystal.
‘
In the golden chamber a silver couch was spread ; in the silver chamber
a golden couch ; in the beryl chamber a couch of ivory ; and in the
crystal chamber a couch of coral.
‘
At the door of the golden chamber there stood a palm tree of silver ;
and its trunk was of silver, and its leaves and fruits of silver.
‘
At the door of the beryl chamber there stood a palm tree of crystal ;
and its trunk was of crystal, and its leaves and fruits of beryl.
‘
At the door of the crystal chamber there stood a palm tree of beryl ;
and its trunk was of beryl, and its leaves and fruits of crystal.’
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
World Population
7,786,095,060 Current World Population - COVID-19 Coronavirus Pandemic Recovered:2,081,511
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
Africa
British Indian Ocean Territory
French Southern Territories Lesotho
Oceania
Christmas Island Cocos (Keeling) Islands
Heard Island
McDonald Islands
Niue Norfolk Island Pitcairn Solomon Islands Tokelau United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom, having an equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For
the Welfare, Happiness and Peace for all Sentient and Non-Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.
Whether COVID-19 Virus is natural or a Lab Created One.The affected and
dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer
of democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we
survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily
workers lost their jobs because of the permanent curfew laid by
governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs
of trucks are stranded on state borders. Supply chains for the most
essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
while World 22,943,429Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,081,511
Coronavirus Cases:5,194,879 Deaths 334,622
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta 1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
SnsdJessica Perez 1.8K subscribers latin american dance music.. Category Music Suggested by SME Christina Aguilera - Candyman (Official Music Video) Music in this video Learn more Listen ad-free with YouTube Premium Song Echa Pa’ Delante Artist Thalía Licensed to YouTube by
UMG (on behalf of EMI); UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM,
LatinAutor, LatinAutor - UMPG, BMI - Broadcast Music Inc., UMPG
Publishing, UMPI, and 4 Music Rights Societies Song Arrasando Artist Thalía Licensed to YouTube by UMG (on behalf of EMI) Song Candyman Artist Christina Aguilera Licensed to YouTube by WMG, SME
The Digha Nikaya (dīghanikāya; “Collection of Long Discourses”) is a Buddhist scripture, the first of the five nikayas, or collections, in the Sutta Pitaka, which is one of the “three baskets” that compose the PaliTipitaka of (Theravada) Buddhism. Some of the most commonly referenced suttas from the Digha Nikaya include the Maha-parinibbana Sutta (DN 16), which described the final days and death of the Buddha, the Sigalovada Sutta (DN 31) in which the Buddha discusses ethics and practices for lay followers, and the Samaññaphala (DN 2), Brahmajala Sutta
(DN 1) which describes and compares the point of view of Buddha and
other ascetics in India about the universe and time (past, present, and
future); and the Poṭṭhapāda (DN 9) Suttas, which describe the benefits and practice of samatha meditation.
The Digha Nikaya consists of 34 [1]discourses, broken into three groups:
Silakkhandha-vagga—The Division Concerning Morality (suttas 1-13);[1]
named after a tract on monks’ morality that occurs in each of its
suttas (in theory; in practice it is not written out in full in all of
them); in most of them it leads on to the jnanas (the main attainments of samatha meditation), the cultivation of psychic powers and becoming an arahant.
King Ajatasattu
of Magadha asks the Buddha about the benefits in this life of being a
samana (”recluse” or “renunciant”); the Buddha’s reply is in terms of
becoming an arahant
Ambattha the Brahmin is sent by his teacher to find whether the
Buddha possesses the 32 bodily marks, but on arrival he is rude to the
Buddha on grounds of descent (caste);
the Buddha responds that he is actually higher born than Ambattha by
social convention, but that he himself considers those fulfilled in
conduct and wisdom as higher.
The Buddha asks Sonadanda the Brahmin what are the qualities that
make a Brahmin; Sonadanda gives five, but the Buddha asks if any can be
omitted and argues him down to two: morality and wisdom.
Kutadanta the Brahmin asks the Buddha how to perform a sacrifice;
the Buddha replies by telling of one of his past lives, as chaplain to a
king, where they performed a sacrifice which consisted of making
offerings, with no animals killed.
In reply to a question as to why a certain monk sees divine sights
but does not hear divine sounds, the Buddha explains that it is because
of the way he has directed his meditation.
Asked by two Brahmins whether the soul and the body are the same or
different, the Buddha describes the path to wisdom, and asks whether one
who has fulfilled it would bother with such questions
Asked about the cause of the arising of saññā, usually translated as
perception, the Buddha says it is through training; he explains the
path as above up to the jhanas and the arising of their perceptions, and
then continues with the first three formless attainments; the sutta
then moves on to other topics, the self and the unanswered questions.
Kevaddha asks the Buddha why he does not gain disciples by working
miracles; the Buddha explains that people would simply dismiss this as
magic and that the real miracle is the training of his followers.
Asked about the path to union with Brahma,
the Buddha explains it in terms of the Buddhist path, but ending with
the four brahmaviharas; the abbreviated way the text is written out
makes it unclear how much of the path comes before this; Robert Gombrich has argued that the Buddha was meaning union with Brahma as synonymous with nirvana.[8]
Story of one of the Buddha’s past lives as a king. The description of his palace has close verbal similarities to that of the Pure Land, and Rupert Gethin has suggested this as a precursor[9]
King Bimbisara
of Magadha, reborn as the god Janavasabha, tells the Buddha that his
teaching has resulted in increased numbers of people being reborn as
gods.
A monk has left the order because he says the Buddha does not work
miracles; most of the sutta is taken up with accounts of miracles the
Buddha has worked
Explains the actions of the Buddha in his previous lives leading to his 32 bodily marks; thus it describes practices of a bodhisattva (perhaps the earliest such description).
DN 31
Sigalovada Sutta alt:Singala Sutta, Singalaka Sutta or Sigala Sutta
Gods give the Buddha a poem for his followers, male and female,
monastic and lay, to recite for protection from evil spirits; it sets up
a mandala or circle of protection and a version of this sutta is classified as a tantra in Tibet and Japan[11]
L. S. Cousins has tentatively suggested[12]
that this was the first sutta created as a literary text, at the Second
Council, his theory being that sutta was originally a pattern of
teaching rather than a body of literature; it is taught by Sariputta at
the Buddha’s request, and gives lists arranged numerically from ones to
tens (cf. Anguttara Nikaya); a version of this belonging to another school was used as the basis for one of the books of their Abhidharma Pitaka.
Similar to the preceding sutta but with a fixed format; there are
ten categories, and each number has one list in each; this material is
also used in the Patisambhidamagga.
Correspondence with the Dīrgha Āgama
The Digha Nikaya corresponds to the Dīrgha Āgama
found in the Sutta Pitikas of various Sanskritic early Buddhists
schools, fragments of which survive in Sanskrit. A complete version of
the Dīrgha Āgama of the Dharmagupta school survives in Chinese
translation by the name Cháng Ahánjīng (ch:長阿含經).
It contains 30 sūtras in contrast to the 34 suttas of the Theravadin
Dīgha Nikāya. In addition, portions of the Sarvāstivādin school’s Dīrgha
Āgama survive in Sanskrit and in Tibetan translation.[14]
Thus Have I Heard: the Long Discourses of the Buddha, tr Maurice Walshe, Wisdom Pubs, 1987; later reissued under the original subtitle; ISBN0-86171-103-3
for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
6.2K 862 Share Save TechLead 730K subscribers Ex-Google TechLead figures out the next big thing after apps. 🎬🌟
NEW! Learn how I built a $1,000,000+ business on YouTube here http://youtubebackstage.com/. I help with mentorship & coaching for your online business here.
Considering that 97% of time-spent is in the top ten apps, the
destination app/website has become too competitive. When you try to
build your own app/website, you are competing for the last 3% of
attention… Rather, the largest opportunities are on-platform, creating
services that complement rather than compete with social media &
messaging.
🎬🌟 NEW! Learn how I built a $1,000,000+ business on YouTube. I help with mentorship & coaching for your online business here: http://youtubebackstage.com/
Workforce Singapore 50.2K subscribers
Aspire to be a better leader? Then you need to be a team player with
the right character traits, interpersonal and communication skills.
Learn how to manage people and become holistic leaders with these few
quick tips taken from the Leadership and People Management WSQ Course
(LPM WSQ).
This animated video was developed with the support of Capelle Academy.
To get the skills you need to progress in your career, check out the LPM WSQ Course at http://bit.ly/LPM_WSQ Try YouTube Kids Learn more Category Education
Free Online Leadership Training from http://sarvajan.ambedkar.org for Discovery of Awakened One with Awareness Universe for
Happiness, welfare and Peace for all Sentient and Non-Sentient beings
and for them to attain Eternal Bliss as Final Goal!Make your peace with
that and all will be well.”
1. “The whole secret of existence is to have no fear.”
2. “Be kind to all creatures; this is the true religion.”
3. Affirmation without discipline is the
beginning of delusion(Stupidity)-JC 4. In the end, only three things
matter: How much you loved, how gently you lived, and how gracefully you
let go of things not meant for you.”
5.“The less you respond to negative people, the more peaceful your life will become.”
6. “Health is the greatest gift, contentment is the greatest wealth, A
trusted friend is the best relative, liberated mind is the greatest
bliss.”
7.“The thought manifests as the word: the word manifests
as the deed: the deed develops into character. So watch the thought and
its ways with care, and let it spring from love born out of concern for
all beings.”
8.“Do not learn how to react learn how to respond.”
9. “If your compassion does not include yourself, It is incomplete.”
10. “Everything that has a begining has an ending.
11. “ Your work is to discover your world and then with all your
thoughts give yourself to it.”
12.“The whole secret of existence is
to have no fear.”Your worst enemy cannot harm you as much as your own
unguarded thoughts.”
13. If anything is worth doing, do it with all your good thoughts.
14. “The root of suffering is attachment.”
15. “Holding onto anger is like drinking poison and expecting the other person to die.”
16. “All that we are is the result of what we have thought.”
17. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
18 “What you think you become, what you feel, you attract. what you imagine, you create.”
19. “Nothing can harm you as much as your own thoughts unguarded.”
20. “Relax nothing is in control.”-
21. Awakened One with Awareness was asked,”what have you gaines from mediation?”
He replied “NOTHING”! However let me tell you what i have lost: anger,
anxiety, depression, insecurity, fear of old age and death.”
22. “The trouble is you think you have time.”
23. “Believe nothing, no matter where you read it or who has said it,
not even if i have said it. Unless it agrees with your own reason and
your own common sense.”
24. “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
25. “On the long journey of human life… Faith is the best of companions.”
26. “To understand everything is to forgive everything.”
27. “Holding onto anger is like drinking poison and expecting the other person to die.”
28. “No one saves us but ourselves. No one can and no one may. We ourselves must walk the past.”
29. “There is no path to happiness: Happiness is the path.”
30. “No matter how hard the past, you can always begin again.”
31. “If you want to fly, give upeverything that weighs you down.”
32. “you only lose what you cling to.”
34. “when we meet real tragedy in life, we can react in two ways-
Either by losing hope and falling into self-destructive habits or by
using the challenge to find our inner strength.”
35. “Don’t rush anything. When the time is right, it’ll happen..”
36. “Those who are free of resentful thoughts surely find peace.”
37. “It is during our darkest moments that we must focus to see the light”
38. “Be patient everything comes to you in the right moment.”
39. “Each morning we are born again. What we do today is what matters most.”
40. “A man who conquers himself is greater than one who conquers a thousand men in a battle.”
41. “All human unhappiness comes from not facing reality squarely, exactly as it is.”
42. “It is better to be hated for what you are than to be loved for what you are not.”
43. “He who does not understand your silence will probably not understand your words.”
44. “Happiness does not depend on what you haveor who you are it solely relies on what you think.”
45. “whatever befalls you, walk on untouched, unattached.”
46. Leadership and learning are indispensable to each other.
47. The most powerful leadership tool you have is your own personal example.
48. A leader is one who knows the way, goes the way, and shows the way.
49. Let your actions inspire others to dream more, learn more, do more, and…
50. The greatest leader is not necessarily the one who does the greatest things. He…
51. Let me define a leader. He must have the vision and passion and not be afraid…
52. The more secretive or unjust an organization is, the more leaks induce fear…
53. Efforts and courage are not enough without purpose and direction.
54. Don’t find fault, find a remedy.
55. The key to successful leadership today is influence, not authority.
56. People ask the difference between a leader and a boss. The leader leads, and…
57. With great power comes great responsibility.
58. If your actions inspire others to dream more, learn more, do more and…
59. I suppose leadership at one time meant muscles, but today it means getting…
60. The more you inspire, the more people will inspire you.
61. A true leader is one who is humble enough to admit their mistakes.
62. Leaders are the ones who keep faith with the past, keep step with the present…
63. He who cannot be a good follower cannot be a good leader.
64. The task of leadership is not to put greatness into people, but to elicit it, for…
65. A real leader uses every issue, no matter how serious and sensitive, to ensure…
66. One of the most important leadership lessons is realizing you’re not the most…
67. It is better to lead from behind and put other in front, especially when you…
68. A leader takes people where they want to go. A great leader take people where…
69. Leaders aren’t born, they are made. And they are made just like anything else…
70. Leadership is the capacity to translate vision into reality.
71. A genuine leader is not a searcher for consensus but a molder of consensus.
72. Leaders are the creators of their lives. Followers let life happen to them.
73. Leaders are visionaries with a poorly developed sense of fear and no concept…
74. Leadership is based on a spiritual quality; the power to inspire, the power…
75. No man will make a great leader who wants to do it all himself or get all the…
76. A leader is best when people barely know he exists, when his work is done, his…
77. If you are working on something exciting that you really care about, you don’t…
78. A leader is one who sees more than others see, who sees farther than others…
79. Leadership is the challenge to be something more than average.
80. As a leader, I am tough on myself and I raise the standard for…
81. Good leadership starts with good communication.
82. Management is doing things right; leadership is doing the right things.
83. A good leader is a person who takes a little more than his share of the blame…
84. No man will make a great leader who wants to do it all himself or get all the…
85. Management is about arranging and telling. Leadership is about nurturing…
86. No man is good enough to govern another man without that other’s consent.
87. Always bear in mind that your own resolution to succeed is more important…
88. Leadership: The art of getting someone else to do something you want done…
89. The challenge of leadership is to be strong, but not rude; be kind, but not weak;
90. Remember the difference between a boss and a leader; a boss says “Go!”…
91. A leader is someone who demonstrates what’s possible.
92. A leader is a dealer in hope
93. The courage of leadership is giving others the chance to succeed even though…
94. A great leader’s courage to fulfill his vision comes from passion, not position.
95. Courage is the main quality of leadership, in my opinion, no matter where it…witty-leadership-quots
And lastly,
96. I have a different vision of leadership. A leadership is someone who brings…
Leadership and leadership quotes can help us know how to lead in many
different ways. Whether in business, law enforcement, or any group,
there needs to be a leader. We usually look up to someone who can guide
us and show us how things are done. What we don’t know is that we can
also be that person that we want to look upon to. We just need to
discover how to improve ourselves and be that person. Sometimes, what we
need are some encouragements from other people who have been there or
have been good leaders also.
By reading these famous
inspirational leadership quotes, we can learn how to be good leaders. It
can help us know what are the do’s and don’t and what should be the
qualities to be a good leader. In here, we have collected some of the
best leadership quotes you can find on the internet. These leadership
quotes came from people who were once great leaders themselves.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.Whether COVID-19 Virus is natural or a Lab Created One.The affected
and dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the community even if it didn’t “qualify” for a test after showing runny nose which was listed as a symptom of COVID-19 and advises anyone feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that it is not pneumonia … but it is: disseminated intravascular coagulation (thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer of democratic institutions (Modi)’s poorly planned 45 days
curfew didn’t save us from COVID-19, but killed economy after gobbling
the Master Key by tampering the fraud EVMs/VVPATs and won elections on
behalf of Rowdy rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel
who must be forced to quit Prabuddha Bharat along with their own
mother’s flesh eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is important to note that countries that have so far done a
relatively good job of containing the COVID-19 pandemic have refrained
from imposing a complete, nation-wide, curfew-like lockdown. These include Singapore, Taiwan, Germany, and Turkey. Even China, where it all started, placed only the Hubei province under complete curfew, not the whole country.
Modi has put 1.3 billion people under a curfew. Since the authorities
are using the word ‘curfew’ in the context of issuing passes, it is fair
to call it a national curfew.
Modi does not have the
capacity to think through the details of planning and execution. This is
turning out to be another demonetisation, with the typical Modi problem of mistaking theatrics for achievement.
If we survive the pandemic, we won’t survive the impending economic
collapse. The economy isn’t on Modi’s radar either. He won a national
election despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily workers lost their jobs because of the permanent curfew laid by governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly planned national curfew will kill supply chains. We’ll be left with the great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home ministry issued a list of exemptions but try
explaining them to the cops on the street. The police is doing what it
loves to do the most: beating up Indians with lathis. Meanwhile,
lakhs of trucks are stranded on state borders. Supply chains for the
most essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in the Modi’s office seems to be aware of any such thing as crop harvesting, or the Rabi season, as farmers wonder how they’ll do it amid this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting
pandemic.Modi is the only major world leader who has not yet announced a financial package. In his first speech, he said the finance minister will head a committee, but some in the finance ministry said they heard of this committee from the Modi’s speech. He did announce Rs 15,000 crore extra to meet the health expenditure arising out of the COVID-19 crisis — that is Rs 5,000 crore less than the amount of money he has kept aside for his narcissistic and unnecessary project of rebuilding the Central Vista of New Delhi.
At this rate, more might die of hunger than of COVID-19. Modi’s poor administrative skills, zero attention span for details, spell disaster for this crisis. In a few weeks, we might find ourselves overwhelmed with an epidemic in defiance of official numbers, while the economy might start looking like the 1980s.
With a request for partnership with all your esteemed organisations for
Discovery of Awakened One with Awareness Universe (DAOAU) for the
welfare, happiness and peace for all societies.
Inspirational quotes to get us through the coronavirus shutdown
Keep calm and carry on.” “The only thing we have to fear is fear
itself.” “Don’t worry, be happy and reach across barriers of class and
era”.
“A life lived in fear is a life half lived,”
“Aren’t you worried?” “Would that help?”
“Worry is like a rocking chair: It gives you something to do but never gets you anywhere,”
“Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less.”
“Don’t worry, be happy”
“Don’t worry ’bout a thing, cause every little thing’s gonna be alright.”
“Things could always be better, but things could always be worse,”
“Nothing’s okay. So it’s okay.”"I like to think of life as an
adventure, like a roller coaster. It helps with the ups and downs.”
“Often when you think you’re at the end of something, you’re at the beginning of something else.”
“Better to be busy than to be busy worrying,”
“Life isn’t about waiting for the storm to pass. It’s about learning
how to dance in the rain.” Or as Sting sings, “When the world is running
down, you make the best of what’s still around.”
“You can’t always get what you want. But if you try sometime, you’ll find, you get what you need,”
“The simple bare necessities. Forget about your worries and your strife … The bare necessities of life will come to you,”
“Let everyone sweep in front of his own door, and the whole world will be clean.”
“That which does not kill us, makes us stronger,”
“Life will give you whatever experience is most helpful for the evolution of your consciousness.”
“I shall pass this way but once; any good that I can do or any kindness I can show to any human being; let me do it now,”
“If you’re going through hell, keep going,”
“You just gotta keep livin’ man, L-I-V-I-N,”
“This here bearing went out. We didn’t know it was goin’, so we didn’
worry none. Now she’s out an’ we’ll fix her. An’ by Christ that goes for
the rest of it.”
The sun will rise “This too shall pass,”
“Praise and blame, gain and loss, pleasure and sorrow come and go like the wind.”
“dawn comes after the darkness,”
“I know what I have to do now, I’ve got to keep breathing because
tomorrow the sun will rise. Who knows what the tide could bring?”
“Everything will be okay in the end. If it’s not okay, it’s not the end.”
Current World Population - COVID-19 Coronavirus Pandemic Recovered:2,024,329
Countries and territories without any cases of COVID-19
1. Comoros,
2. North Korea,
3. Yemen,
4. The Federated States of Micronesia,
5. Kiribati,
6. Solomon Islands,
7. The Cook Islands,
8. Micronesia,
9. Tonga,
10. The Marshall Islands Palau,
11. American Samoa,
12. South Georgia
13. South Sandwich Islands.
14.Saint Helena.
Europe
15. Aland Islands 16.Svalbard
17. Jan Mayen Islands
18. Latin America
Africa
British Indian Ocean Territory
French Southern Territories Lesotho
Oceania
Christmas Island Cocos (Keeling) Islands
Heard Island
McDonald Islands
Niue Norfolk Island Pitcairn Solomon Islands Tokelau United States Minor Outlying Islands Wallis and Futuna Islands
Tajikistan,
Turkmenistan,
Tuvalu,
Vanuatu
Are all well, happy and secure! They are calm, quiet, alert and attentive with their wisdom, having an equanimity mind not reacting to good and bad thoughts with a clear understanding that everything is changing!
including
all the Presidents, Prime Ministers, Parlimentarians,
Legislators,Ministers, MPs, MLAs, Political ruling and opposition Party
members, Chief Justices, Judges, Chief Election Commission members Media
persons who were not affected by COVID-19 not wearing face masks but
still alive and who are more deadliest than COVID-19
International
World Organisations including WHO, UNO, Human Rights Commission, All
Chief Justices, Election Commissioners, All Opposition parties Social
Media must unite for
Discovery of Awakened with Awareness Universe
For
the Welfare, Happiness and Peace for all Sentient and Non-Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
1. All EVMs/VVPATs must be replaced with Ballot Papers to save Democracy, Liberty, Equality, and Fraternity.
2.
Whether COVID-19 Virus is natural or a Lab Created One.The affected and
dead peoples’ names and addresses must be made public.
3. Signs and symptoms of the Virus
While it’s not known who got what from whom, whether the virus was even
spread simply having a cold at that time, the case has shaken the
community even if it didn’t “qualify” for a test after showing runny
nose which was listed as a symptom of COVID-19 and advises anyone
feeling unwell to stay home.
Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia !
It seems that the disease is being attacked wrongly worldwide.
Thanks to autopsies performed by the Italians … it has been shown that
it is not pneumonia … but it is: disseminated intravascular coagulation
(thrombosis).
Therefore, the way to fight it is with antibiotics, antivirals, anti-inflammatories and anticoagulants.
The protocols are being changed here since !
According to valuable information from Italian pathologists, ventilators and intensive care units were never needed.
If this is true for all cases, it is about to be resolved it earlier than expected.
Murderer
of democratic institutions (Modi)’s poorly planned 45 days curfew didn’t
save us from COVID-19, but killed economy after gobbling the Master Key
by tampering the fraud EVMs/VVPATs and won elections on behalf of Rowdy
rakshasa Swayam Sevaks (RSS) foreigners from Bene Israel who must be
forced to quit Prabuddha Bharat along with their own mother’s flesh
eaters, stooges, slaves and boot lickers.
With typically shoddy execution, Modi’s national curfew could starve to death.
It is
important to note that countries that have so far done a relatively good
job of containing the COVID-19 pandemic have refrained from imposing a
complete, nation-wide, curfew-like lockdown. These
include Singapore, Taiwan, Germany, and Turkey. Even China, where it all
started, placed only the Hubei province under complete curfew, not the
whole country.
Modi has
put 1.3 billion people under a curfew. Since the authorities are using
the word ‘curfew’ in the context of issuing passes, it is fair to call
it a national curfew.
Modi does
not have the capacity to think through the details of planning and
execution. This is turning out to be another demonetisation, with the
typical Modi problem of mistaking theatrics for achievement.
If we
survive the pandemic, we won’t survive the impending economic collapse.
The economy isn’t on Modi’s radar either. He won a national election
despite disastrous economic policies that gave us a 45 year-high unemployment rate. Why should he worry about the economy? Names list as to how many employees and migrant and daily
workers lost their jobs because of the permanent curfew laid by
governments in the name of COVID-19 and suffering with hunger.
Demonetisation and GST resulted in killing demand, and this poorly
planned national curfew will kill supply chains. We’ll be left with the
great Indian discovery, the zero.
Modi announced a national curfew with little notice. He addressed India
at 8 pm, and the curfew came into force at midnight. Just like
demonetisation. Why couldn’t he have given some notice? Why couldn’t he
have done his TV address at 8 am? Maximising prime time attention, you
see.
The home
ministry issued a list of exemptions but try explaining them to the cops
on the street. The police is doing what it loves to do the most:
beating up Indians with lathis. Meanwhile, lakhs
of trucks are stranded on state borders. Supply chains for the most
essential items have been disrupted, including medicines, milk,
groceries, food and newspaper deliveries.
Nobody in
the Modi’s office seems to be aware of any such thing as crop
harvesting, or the Rabi season, as farmers wonder how they’ll do it amid
this national curfew. Only Modi can manage to be so clever as to
disrupt the country’s medical supply chain while fighting a
pandemic.Modi is the only major world leader who has not yet announced a
financial package. In his first speech, he said the finance minister
will head a committee, but some in the finance ministry said they heard
of this committee from the Modi’s speech. He did announce Rs 15,000
crore extra to meet the health expenditure arising out of the COVID-19
crisis — that is Rs 5,000 crore less than the amount of money he has
kept aside for his narcissistic and unnecessary project of rebuilding
the Central Vista of New Delhi.
At this
rate, more might die of hunger than of COVID-19. Modi’s poor
administrative skills, zero attention span for details, spell disaster
for this crisis. In a few weeks, we might find ourselves overwhelmed
with an epidemic in defiance of official numbers, while the economy
might start looking like the 1980s.
With a request
for partnership with allyour esteemed organisations for Discovery of
Awakened One with Awareness Universe (DAOAU) for the welfare, happiness
and peace for all societies.
From
KUSHINARA NIBBANA BHUMI PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 116 CLASSICAL LANGUAGES in Awakened One with Awareness’s own Words through http://sarvajan.ambedkar.org at WHITE HOME 668, 5A main Road, 8th Cross, HAL 3rd
Stage, Puniya Bhoomi Bengaluru- Magadhi Karnataka State -Prabuddha Bharat
while World 22,796,090Deaths this year COVID-19 Coronavirus Pandemic Recovered:2,024,329
Coronavirus Cases:5,090,157 Deaths 329,739
Awakened One with Awareness perspective of good governance-
Democratic governance Shadow man on COVID-19, US story Major Cause of Death in COVID-19 is Thrombosis, Not Pneumonia The CDC says they don’t recommend people wear masks to prevent transmitting the virus if you do not have symptoms.
Dhammacakkappavattana Sutta 1. Dasa raja dhamma
2. kusala.
3. Kuutadanta Sutta dana 4. priyavacana 5. artha cariya
‘Na jacca vasalo hoti na jacca hoti brahmano.
Kammuna vasalo hoti kammuna hoti brahmano.’ (Not by his birth man is an outcaste or a Brahman;
Only by his own Kamma man becomes an outcaste or a Brahman.)
Lord Awakened One with Araeness said,
‘Be hurry, O Bhikkhus, to paddle your boat till it shall reach the other side of the river bank.’
Awakened One with awareness said ‘Suddhi asuddhi paccattam nanno nannam visodhaye’ (purity and impurity is the matter of an individual; one can, by no means, purify
another).
http://www.buddhanet.net/ebooks_s.htm
“Assuredly this is the word of the Buddha, it has been rightly understood by this monk.”
Theravada Text & Teachings
PDF Download Acrobat Reader: To read our eBooks you will require the Acrobat Reader available for free from Adobe.
Zip Download Zip Archive: a complete file list of all BuddhaNet’s eBooks (PDF docs.) with a detailed description of each.
PDF PDF Doc. (633 KB) Guide to Tipitaka — Compiled by U KO Lay.
The
Guide to the Tipitaka is an outline of the Pali Buddhist Canonical
Scriptures of Theravada Buddhism from Burma. This is a unique work, as
it is probably the only material that deals in outline with the whole of
the Pali Buddhist Tipitaka. The Tipitaka includes all the teachings of
the Buddha, grouped into three divisions: the Soutane Patch, or general
discourses; the Vane Patch, or moral code for monks and nuns; and the
Abhidhamma Pitaka, or philosophical teachings. An excellent reference
work which gives an overview of the Pali Buddhist texts. • It is
recommended that you download the print version below as it is of higher
quality.
Print Version (1,314KB, zipped file) This print version
is suitable for people who can print the pages duplex and they will
have 2 A5 size pages on every Landscape oriented A4 page. This file is
of higher quality with bookmarks and a hyper linked series of “contents”
pages.
PDF PDF Doc. (1,815 KB) Daily Readings from Buddha’s Words of Wisdom — by Ven. S. Dhammika.
For
over two millennium the discourses of the Buddha have nourished the
spiritual lives of countless millions of people in India, Sri Lanka,
Burma and Thailand. This book contains extracts from some of these
discourses selected from the Pali Tipitaka and also from some
post-canonical writings. Rendered into readable English, presented so
that one extract can be read and reflected upon each day of the year and
provided with a Readers Guide, this book is an indispensable companion
for anyone trying to apply the Buddha’s gentle message to their daily
life. PDF PDF Doc. (752 KB) Essentials of Buddhism — Ven. Pategama Gnanarama Ph.D.
This
book can be used as a textbook on basic Buddhism. It is based on the
Theravada Buddhism syllabus of the Postgraduate Diploma Examination in
Buddhist Studies course of the Buddhist and Pali University of Sri
Lanka. Since the work is meant for students, every chapter appears as a
unit by itself and is confined to a few pages. Ven. Pategama Ganarama is
the Principal of the Buddhist and Pali College of Singapore. PDF PDF Doc. (2,274 KB) Aspects of Early Buddhist Thought — Ven. Pategama Gnanarama Ph.D.
“All
the chapters are enlightening and sociologically important.
Particularly the discussion on Dhamma, medicine and sociology deserves
special praise, for the novel and refreshing interpretation offered.”
Prof. Chandima Wijebandara. “Early Buddhist redefinition of woman’s
social role is well documented and discussed, shedding light on the
subject, so it can be viewed in a broader perspective.” Senarat
Wijavasundara Lecturer in Philosophy Buddhist and Pali College of Singapore
PDF PDF Doc. (499 KB) Sutta-Nipata — Translated by Lesley Fowler & Tamara Ditrich with Primoz Pecenko.
The
Sutta-nipata is one of the earliest texts of the Pali cannon, coming
from the same period as the Dhammapada, before the monastic tradition
was strong. It was created by people as they practised and refers to
“the wise one”, rather than to monks or nuns. In the present
translation, “the wise one” is referred to as female and as male on a
roughly equal number of occasions. This translation aims to combine
textual precision and a colloquial style. Natural Australian speech
rhythms and some idiomatic expressions (skite, for example, is an
Australian colloquial word for brag or boast) were chosen to reflect
both the popular origins of the text and the audience to whom this
translation is directed. PDF PDF Doc. (241 KB) The Dhammapada, Buddha’s Path of Wisdom — Ven. Acharya Buddharakkita.
Translated
from the Pali by Acharya Buddharakkhita and with an introduction by
Bhikkhu Bodhi. The Dhammapada is the best known and most widely esteemed
text in the Pali Tipitaka, the sacred scriptures of Theravada Buddhism.
The work is included in the Khuddaka Nikaya (”Minor Collection”) of the
Sutta Pitaka, but its popularity has raised it far above the single
niche it occupies in the scriptures to the ranks of a world religious
classic. Composed in the ancient Pali language, this slim anthology of
verses constitutes a perfect compendium of the Buddha’s teaching,
comprising between its covers all the essential principles elaborated at
length in the forty-odd volumes of the Pali Canon.
» » Print Version Only (176KB)
PDF PDF Doc. (592 KB) The Dhammapada, a Translation — Ven. Thanissaro, Bhikkhu.
The
Dhammapada, an anthology of verses attributed to the Buddha, has long
been recognized as one of the masterpieces of early Buddhist literature.
Only more recently have scholars realized that it is also one of the
early masterpieces of the Indian tradition of Kavya, or belles lettres.
This translation is an attempt to render the verses into English in a
way that does justice to both of the traditions to which the text
belongs. Although it is tempting to view these traditions as distinct,
dealing with form (Kavya) and content (Buddhism), the ideals of Kavya
aimed at combining form and content into a seamless whole. PDF PDF Doc. (3,839 KB) Treasury of Truth - Dhammapada (Text Version) — Ven. W. Sarada Maha Thero.
This
work lends itself readily to an in-depth study of this religious
classic of mankind, to the great delight of both the scholar and the
student. This PDF file is the text version only of the Illustrated
Dhammapada by Ven. Sarada Maha Thero. The Pali text has explanatory
translation of the verses with commentary in English.
Treasury of Truth - Illustrated Dhammapada(21, 511 KB) — Ven. W. Sarada Maha Thero.
This
archived zipped file (21,511KB) is the Illustrated version of the
Dhammapada or Treasury of Truth, compiled by Venerable Weragoda Sarada
Maha Thero. [ PLEASE NOTE: LARGE FILE SIZE ]
PDF PDF Doc. (2,026 KB) Dhammacakkappavattana Sutta — Ven. Mahasi Sayadaw.
The
First Discourse of the Buddha, namely the Dhammacakkappavattana Sutta,
commonly known as the Great Discourse on the Wheel of Dhamma. This is a
series of discourses on the Dhammacakka Sutta by the late Venerable
Mahasi Sayadaw, a Questioner at the Sixth Buddhist Council in Myanmar,
(Burma) 1954. Translated by U Ko Lay.
PDF PDF Doc. (504 KB) Transcendental Dependent Arising — Bhikkhu Bodhi.
An
Exposition of the Upanisa Sutta. Dependent Arising (paticcasamuppada)
is the central principle of the Buddha’s teaching, constituting both the
objective content of its liberating insight and the germinative source
for its vast network of doctrines and disciplines. So crucial is this
principle to the body of the Buddha’s doctrine that an insight into
dependent arising is held to be sufficient to yield an understanding of
the entire teaching. In the words of the Buddha: “He who sees dependent
arising sees the Dhamma; he who sees the Dhamma sees dependent arising.”
PDF PDF Doc. (2,620 KB) Sigalovada Sutta - Illustrated — Compiled by Ven. K. Dhammasiri.
The
Sigalovada in Pictures. A Pictorial presentation of the Buddha’s advice
to the layman, Sigala on the duties of the householder. Compiled by
Venerable K. Dhammasiri. Artwork by K. W. Janaranjana.
PDF PDF Doc. (1,128 KB) Maha Satipatthana Sutta — Translated by U Jotika & U Dhamminda.
Practise
in accordance with this Mahasatipatthana Sutta so that you can see why
it is acknowledged as the most important Sutta that the Buddha taught.
Try to practise all the different sections from time to time as they are
all useful, but in the beginning start with something simple such as
being mindful while walking, or the mindfulness of in and out breathing.
Then as you practise these you will be able to practise the other
sections contained within this Sutta and you will find that all the four
satipatthanas can be practised concurrently. A Sutta should be read
again and again as you will tend to forget its message. The message here
in this Sutta is that you should be mindful of whatever is occurring in
the body and mind, whether it be good or bad, and thus you will become
aware that all conditioned phenomena are impermanent, unsatisfactory and
not self.
High quality: Print Version - Maha Satipatthana Sutta for downloading (1,626 KB zipped file)
PDF PDF Doc. (1,027 KB) The Mission Accomplished — Ven. Pategama Gnanarama Ph.D.
A
historical analysis of the Mahaparinibbana Sutta of the Digha Nikaya of
the Pali Canon. “The Mission Accomplished is undoubtedly an eye opening
contribution to Buddhist analytical Pali studies. In this analytical
and critical work Ven. Dr. Pategama Gnanarama enlightens us in many
areas of subjects hitherto unexplored by scholars. His views on the
beginnings of the Bhikkhuni Order are interesting and refreshing. They
might even be provocative to traditional readers, yet be challenging to
the feminists to adopt a most positive attitude to the problem”. Prof.
Chandima Wijebandara, University of Sri Jayawardhanapura, Sri Lanka.
PDF PDF Doc. (896 KB) The Debate of King Milinda — Bhikkhu Pesala.
The
Milanda Panna is a famous work of Buddhist literature, probably
compiled in the 1st century B.C. It presents Buddhist doctrine in a very
attractive and memorable form as a dialogue between a Bactrian Greek
king, Milinda, who plays the ‘Devil’s Advocate’ and a Buddhist sage,
Nagasena. The topics covered include most of the questions commonly
asked by Westerners. This abridgment provides a concise presentation of
this masterpiece of Buddhist literature. The introduction outlines the
historical background against which the dialogues took place, indicating
the meeting of two great cultures that of ancient Greece and the
Buddhism of the Indus valley, which was the legacy of the great Emperor
Asoka.
PDF PDF Doc. (3,416 KB) The Buddha and His Teachings — Ven. Narada Maha Thera.
Many
valuable books have been written by Eastern and Western scholars,
Buddhists and non-Buddhists alike, to present the life and teachings of
the Buddha to those who are interested in Buddhism. This treatise is
another humble attempt made by a member of the Order of the Sangha,
based on the Pali Texts, commentaries, and traditions prevailing in
Buddhist countries, especially in Sri Lanka. The first part of the book
deals with the Life of the Buddha, the second with the Dhamma, the Pali
term for His Doctrine.
PDF PDF Doc. (1,481 KB) A Manual of Abhidhamma — Ven. Narada Maha Thera.
Abhidhamma
is the Higher Teaching of the Buddha. It expounds the quintessence of
His profound doctrine. The Dhamma, embodied in the Sutta Piñaka, is the
conventional teaching, and the Abhidhamma is the ultimate teaching. In
the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analysed. Chief events connected
with the process of birth and death are explained in detail. Intricate
points of the Dhamma are clarified. The Path of Emancipation is set
forth in clear terms.
PDF PDF Doc. (3,254 KB) Buddha Abhidhamma - Ultimate Science — Dr Mehn Tin Mon.
The
Buddha’s ultimate teaching, known as the Abhidhamma, describes in
detail the natures of the ultimate realities that really exist in nature
but are unknown to scientists. His method of verification is superior
to scientific methods which depend on instruments. He used his
divine-eye to penetrate the coverings that hide the true nature of
things. He also taught others how to develop concentration and how to
observe with their mind-eyes the true nature of all things and finally
the four Noble Truths which can enlighten one to achieve one’s
liberation from all miseries for ever!
PDF PDF Doc. (1,673 KB) Practising Dhamma with a View to Nibbana — Radhika Abeysekera.
Radhika
Abeysekera began teaching and writing books on the Dhamma to help
reintroduce Buddhism to immigrants in non-Buddhist countries. The books
are designed in such a manner that a parent or educator can use them to
teach Buddhism to a child. Mrs. Abeysekera feels strongly that parents
should first study and practise the Dhamma to the best of their ability
to obtain maximum benefits, because what you do not possess you cannot
give to your child. The books were also designed to foster understanding
of the Dhamma among non-Buddhists, so that there can be peace and
harmony through understanding and respect for the philosophies and
faiths of others.
PDF PDF Doc. (3,129 KB) The Teachings of Ajahn Chah — Ven. Ajahn Chah.
The
following Dhamma books of Ajahn Chah have been included in this
collection of Ajahn Chah’s Dhamma talks: Bodhinyana (1982); A Taste of
Freedom (fifth impression.2002); Living Dhamma (1992); Food for the
Heart (1992); The Path to Peace (1996); Clarity of Insight (2000);
Unshakeable Peace (2003); Everything is Teaching Us (2004). Also some as
yet unpublished talks have been included in the last section called
`More Dhamma Talks’. We hope our efforts in compiling this collection of
Dhamma talks of Ajahn Chah will be of benefit. (Wat Pah Nanachat)
PDF PDF Doc. (1,249 KB) A Taste of Freedom — Ven. Ajahn Chah.
Venerable Ajahn Chah always gave his talks in simple, everyday language. His objective was to clarify the Dhamma,
not to confuse his listeners with an overload of information.
Consequently the talks presented here have been rendered into
correspondingly simple English. The aim has been to present Ajahn Chah’s
teaching in both the spirit and the letter. In 1976 Venerable Ajahn
Chah was invited to England together with Ajahn Sumedho, the outcome of
which was eventually the establishment of the first branch monastery of
Wat Pa Pong outside of Thailand. Since then, further branch monasteries
have been established in England, Switzerland, Australia, New Zealand
and Italy.
PDF PDF Doc. (1,479 KB) Bhavana Vandana - Book of Devotion — Compiled by Ven. Gunaratana.
The
purpose of this book is manifold. One is to teach the users of this
Vandana book how to pronounce Pali words correctly. By the daily
repetition of these Pali verses and Suttas people can learn the Pali
pronunciation without much effort. Secondly we intend to teach people
the Pali language without much toil. Therefore we made one half of our
chanting in English, so people learn the meaning of what they chant in
Pali and later on they can compare the English with the Pali. Thirdly,
we intend to teach people Dhamma through devotional service. In order to
fulfill all these purposes we decided to include certain Suttas which
are not normally used in Viharas for vandana service.
PDF PDF Doc. (1,690 KB) Ordination Procedure — Pali / English.
Ordination
Procedure, was composed by Somdet Phra Sangharàja Pussadeva of Wat
Ràjapratisñhasthita Mahàsãmàràma. His Eminence reformed some of the text
and procedure for Pabbajjà and Upasampadà from the original text. The
method of Pabbajjà (Going-forth) and Upasampadà (Acceptance) in the
Southern School (that is, Theravàda) uses the original Magadha (Pàli)
language.
PDF PDF Doc. (435 KB) Chanting Book — Pali / English.
This
is the standard Morning and Evening Chanting Book, with Protective
Discourses, commonly chanted in many Theravadin temples and monasteries.
The text is in both Pali and English.
PDF PDF Doc. (402 KB) A Pali Word A Day — Mahindarama Sunday Pali School.
A
selection of Pali words for daily reflection. This booklet aims to
assist new Buddhist students who are unfamiliar with some of the Pali
words often used in the study of Buddhism. As the title suggests, it
encourages the learning and use of Pali words by learning one word a
day. This booklet can serve both as a dictionary and a glossary of terms
for your reference. PDF PDF Doc. (822 KB) Elementary Pali Course — Ven. Narada, Thera. [Pali Studies]
This
Elementary Pali Course by the late Venerable Narada Thera, the renowned
Buddhist scholar of the Vjirarama Vihara, Colombo, Sri Lanka, is the
standard work for the study of the elementary level of Pali. Pali was
the language spoken by the Buddha, and employed by him to expound his
teachings. It is also the scriptural language used by the Theravada
school of Buddhism. PDF PDF Doc. (479 KB) A Grammar of the Pali Language — Chas Durioselle. [Pali Studies]
Most
introductory Pali grammar books consist of lessons that teach the
elements of the language in stages, but because of that they are also
very difficult to use as a reference when you need to look up a noun’s
declension, or a verb’s conjugation. Because of its practical and
comprehensive coverage of the elements of the Pali language in complete
chapters, this book is a very useful reference. It was not written for
linguistics experts, but for students with little experience studying
Pali grammar. PDF PDF Doc. (930 KB) With Robes & Bowl - Glimpses of the Thudong Bhikkhu Life — Bhikkhu Kantipalo.
As
much as can easily be written of the thudong bhikkhu’s life is
contained in these sketches. Just as the flavor of soup is not to be
told even in one thousand pages, so the real flavor of this Ancient Way
cannot be conveyed by words. Soup is to be tasted: the thudong life is
to be lived. If it sounds hard, one must remember that its rewards are
great, and in the field of Dhamma-endeavor, nothing is gained without
effort. The world wants everything quick-and-easy but the fruits of the
holy life are thus only for those who have already put forth their
energy, already striven hard for the goal. PDF PDF Doc. (1,000 KB) The Bhikkhus’ Rules - Guide for Laypeople — Bhikkhu Ariyesako.
The
Theravadin Buddhist Monk’s Rules by compiled and explained by Bhikkhu
Ariyesako. This compilation is for anyone interested about bhikkhus and
about how to relate to them. Some may think that this lineage follows an
overly traditionalist approach but then, it does happen to be the
oldest living tradition. A slight caution therefore to anyone completely
new to the ways of monasticism, which may appear quite radical for the
modern day and age. The best introduction, perhaps essential for a true
understanding, is meeting with a practising bhikkhu who should manifest
and reflect the peaceful and joyous qualities of the bhikkhu’s way of
life. PDF PDF Doc. (1,354 KB) The Bhikkhuni Patimokkha of the Six Schools — Chatsumarn Kabilsingh Ph.D.
Dr.
Chatsumarn Kabilsingh has translated the monastic rules of Buddhist
nuns or the Patimokkha of the Six Schools, which will help us to learn
and compare Theravada, Mahasanghika, Mahisasaka, Sarvastivada,
Dhamagupta and Mula-Sarvastivada. The study of the patimokkha also
provides insight into the historical context from which the rules took
place. This translation will also provide valuable material for
concerned Buddhist scholars.
PDF PDF Doc. (1,773 KB) Inspiration from Enlightened Nuns — Susan Elbaum Jootla.
In
this booklet we will be exploring poems composed by the arahant
bhikkhunis or enlightened Buddhist nuns of old, looking at these poems
as springs of inspiration for contemporary Buddhists. From the poems of
the enlightened nuns of the Buddha’s time contemporary followers of the
Noble Eightfold Path can receive a great deal of instruction, help and
encouragement. These verses can assist us in developing morality,
concentration and wisdom, the three sections of the path. With their aid
we will be able to work more effectively towards eliminating our mental
defilements and towards finding lasting peace and happiness.
PDF PDF Doc. (2,799 KB) Buddhist Women at the Time of the Buddha — Hellmuth Hecker.
The
following stories of Buddhist women at the time of the Buddha, written
by Hellmuth Hecker, have been translated from the German. While every
effort has been made by the translator to conform to the original
writing, some changes had to be made for the sake of clarity. The
stories of Bhadda Kundalakesa and Patacara have been enlarged and filled
in. It is hoped that this booklet will serve as an inspiration to all
those who are endeavoring to tread in the Buddha’s footsteps - Sister
Khema (translator). PDF PDF Doc. (342 KB) The Buddha and His Disciples — Ven. S. Dhammika.
Taking
a different perspective from the usual biographies of the Buddha, the
author retells the great man’s story using the society of the time as
the backdrop and the Buddha’s interactions with his contemporaries as
the main theme. We discover what the Buddha was like as a person, how he
taught and how he changed the lives of all who were blessed enough to
come into contact with him. PDF PDF Doc. (886 KB) No Inner Core: An Introduction to the Doctrine of Anatta — Sayadaw U Silananda.
Anattà
is a Pàli word consisting of a negative prefix, ‘an’ meaning not, plus
atta, soul, and is most literally translated as no-soul. The word atta,
however, has a wide range of meanings, and some of those meanings cross
over into the fields of psychology, philosophy, and everyday
terminology, as, for example, when atta can mean self, being, ego, and
personality. Therefore, we will examine and elucidate the wide range of
meanings which atta can signify in order to determine exactly what the
Buddha denied when He proclaimed that He teaches anattà, that is, when
He denied the existence of atta. We will examine both Buddhist and
non-Buddhist definitions of the term soul, and we will also examine
modern definitions of terms such as ego and self. PDF PDF Doc. (1,169 KB) Volition: An Introduction of the Law of Kamma — Sayadaw U Silanada.
What
is kamma? The Buddha said: “Oh monks, it is volition that I call
kamma.” The popular meaning of kamma is action or doing, but as a
technical term, kamma means volition or will. When you do something,
there is volition behind it, and that volition, that mental effort, is
called kamma. The Buddha explained that, having willed, one then acts
through body, speech, and mind. Whatever you do, there is some kind of
kamma, mental effort, will, and volition. Volition is one of the
fifty-two mental states which arise together with consciousness. PDF PDF Doc. (1,739 KB) The 31 Planes of Existence — Ven. Suvanno Mahathera.
The
suttas describe the 31distinct “planes” or “realms” of existence into
which beings can be reborn during their long wanderings through samsara.
These range from the extraordinarily dark, grim, and painful hell
realms all the way up to the most sublime, refined and exquisitely
blissful heavenly realms. Existence in every realm is impermanent; in
the cosmology taught by the Buddha there is no eternal heaven or hell.
Beings are born into a particular realm according to both their past
kamma and their kamma at the moment of death. PDF PDF Doc. (1,662 KB) The Roots of Good and Evil — Ven. Nyanaponika Thera.
Greed,
hatred, and delusion - these are the three bad roots in us. Conversely
the good ones are non-greed (i.e generosity), non-hatred (love), and
non-delusion (wisdom). All our troubles and suffering stem essentially
from the bad roots while our joy and happiness comes from the good ones.
It is important to know and understand these roots if we are going to
make an end of suffering and attain true peace and happiness. This book
explains in a penetrative way the nature of these six roots. It contains
discourses of the Buddha on the subject together with traditional
commentarial explanations. PDF PDF Doc. (1,050 KB) Good, Evil & Beyond: Kamma in the Buddha’s Teachings — Bhikkhu P.A. Payutto.
For
the modern Westerner, the teaching of kamma offers a path of practice
based not on fear of a higher authority, nor dogma, but rather founded
on a clear understanding of the natural law of cause and effect as it
relates to human behaviour. It is a teaching to be not so much believed
as understood and seen in operation. PDF PDF Doc. (2,797 KB) Dying to Live: The Role of Kamma in Dying & Rebirth — Aggacitta Bhikkhu.
There
are different views and beliefs about what happens after death. Tibetan
(Vajrayàna) and Chinese (Mahàyàna) Buddhists believe that after death,
the spirit of the dead person passes through an intermediate period
(bardo in Tibetan, zhong yin in Mandarin) — which may last for as long
as forty-nine days — during which it undergoes a series of unearthly,
extraordinary experiences, including a “small death” at the end of each
week, before it is finally reborn into another realm of existence. In
contrast, orthodox Theravada Buddhism, which is the earliest extant
record of Gotama Buddha’s teaching, asserts that rebirth takes place
immediately after death.
PDF PDF Doc. (2,250 KB) Kathina: Then and Now — Aggacitta Bhikkhu.
The
kathina ceremony is now an internationally established celebration
where the Sangha and the laity meet to participate in mutually
rewarding, meritorious activities. Throughout the centuries, the way of
carrying out the ceremony has changed with local interpretations,
practices and customs. How much has deviated from the original
scriptural tradition — how much is in accordance with the scriptures and
how much is mere invention? In this booklet, Venerable Aggacitta
Bhikkhu combines his scriptural knowledge and practical experience to
scrutinise the kathina ceremony through two articles: The Scriptural
Tradition of Kathina; Kathina Benefits — Illusion, Delusion and
Resolution. PDF PDF Doc. (1,986 KB) Acariya Mun Bhuridatta - A Spiritual Biography — Tr. Bhikkhu Dick Silaratano.
A
Spiritual Biography by Acariya Maha Boowa Nanasampanno. Translated from
the Thai by Bhikkhu Dick Sãlaratano. Acariya Mun Bhýridatta Thera was a
vipassanã meditation master of the highest caliber of this present age.
He taught the profound nature of Dhamma with such authority and
persuasion that he left no doubts among his students about the exalted
level of his spiritual attainment. His devoted followers consist of
numerous monks and laity from virtually every region of Thailand. His
story is truly a magnificent one throughout: from his early years in lay
life through his long endeavor as a Buddhist monk to the day he finally
passed away. [This eBook is also available with photographs ] PDF PDF Doc. (4,164 KB) Acariya Mun Bhuridatta - Screen Version — Tr. Bhikkhu Dick Silaratano.
A high quality screen version of the above. This edition is made with InDesign 2. [Please note: Large file size] PDF PDF Doc. (3,992 KB) Clearing the Path — Nanavira Thera. [Screen Viewing]
NOTE:
There are 3 versions of Clearing the Path. This version is made for
screen viewing and is very similar to the “book” version. However it is
not designed to be printed because the pages are not a standard size
(the pages have been cropped for easier screen viewing). It cannot be
expected that this material, which poses a clear challenge to the
mainstream version of Buddhism, will gain any great popularity among the
majority of Buddhists — Eastern or Western — but at least it can
suggest an alternative approach to the Buddha’s original Teaching, and
perhaps serve as a useful eye-opener for those seeking an understanding
of its more fundamental principles.
PDF PDF Doc. (3,681 KB) Clearing the Path — Nanavira Thera. [Print Version 01]
NOTE:
Primarily the PDF “CtPbookV1.pdf” is made to be printed as a book.
Other versions of this PDF are modified to be better viewed on screen -
whilst another is already “pre-printed” in PDF format as a “2-up”
meaning that there are 2 pages per A4 Landscape oriented page to make
for easier printout (on A4 paper) for personal use.
PDF PDF Doc. (2,602 KB) Clearing the Path — Nanavira Thera. [Print Version 02]
NOTE:
The primary book version was made for printing as a book so it was not
optimised for onscreen viewing or personal printout. This version
“2upbookctpv1.PDF” has been reprinted (Distilled) via Acrobat so that
there are now 2 pages per A4 page in Landscape orientation (rather than
usual Portrait orientation) so as to make personal printouts for reading
much easier. The same effect could be obtained by using the original
“CtPbookv1.pdf” and printing that via your desktop printer driver so as
to have 2 pages per page (if possible).
PDF PDF Doc. (726 KB) Vandana: Pali Devotional Chanting — by Ven. E. Indaratana.
Pali
Devotional Chanting and Hymns - It is beneficial for every Buddhist to
recite daily at least a few verses from the Vandana, recalling to mind
the sublime qualities of the Buddha, Dhamma and the Sangha.
Contemplation on these great qualities will make our minds calm,
peaceful and serene. • Audio files of the chanting are available in BuddhaNet’s Audio section.
PDF PDF Doc. (1,542 KB) Theravadin Buddhist Chinese Funeral — Ven. Suvanno.
Generally,
a Chinese funeral is a mixture of Taoist, Confucian and Buddhist rites.
How then should a Theravadin Buddhist funeral be conducted? Venerable
Suvanno, a respected and senior Theravadin Buddhist monk of Chinese
descent explains how a Theravadin Buddhist Chinese funeral may be
conducted. PDF PDF Doc. (2,650 KB) Forest Path — Wat Pah Nanachat community.
This
book provides a present-moment snapshot of the International community
of Wat Pah Nanachat, Thailand. The articles come from a broad
cross-section of the community from the abbot to the most newly ordained
novice. It opens with excerpts from two chapters of ‘Water Still, Water
Flowing’, Ajan Jayasaro’s forthcoming biography of Ajan Cha’s life and
teachings. To give a visual impression of monastic life, the book also
contains a number of photographs and a selection of illustrations by
Ajan Abhinano. PDF PDF Doc. (3,602 KB) Introduction to Basic Pathana — Ashin Janakabhivamsa. (Burmese Script)
This
is a commentary on the seventh Book of the Abhidhamma: Patthana - “The
Book of Causal Relations”. Which is the most important and voluminous
book of the Abhidhamma Pitaka, by the late renowned Burmese scholar
monk, Ashin Janakabhivamsa. ( Please Note: the text is in Burmese script
)
[3:40 AM, 5/21/2020] Manju:
https://www.sariputta.com/tipitaka/english
Tipitaka english
Cari berdasarkan Nama A B C D E F G H I J K L M N O P Q R S T U V W X Y Z [PDF] Abhidhamma Dhammasangani - A Buddhist Manual of Psychological Ethics [PDF] Abhidhamma Dhatukatha - Discourse on Elements [PDF] Abhidhamma Kathavatthu - Points of Controversy or Subjects of Discourse [PDF] Abhidhamma Patthana1 - Conditional Relations [PDF] Abhidhamma Patthana2 - Conditional Relations [PDF] Abhidhamma Puggala Pannatti [PDF] Abhidhamma Yamaka Anusaya [PDF] Abhidhamma Yamaka Citta [PDF] Abhidhamma Yamaka Dhamma [PDF] Abhidhamma Yamaka Indriya [PDF] Abhidhamma Yamaka Sankhara [PDF] Abhidhamma Yamaka1 - The Book On Pairs [PDF] Abhidhamma Yamaka2 - The Book On Pairs [PDF] Abhidhmma Vibhanga - The Book of Analysis [PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 1 [PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 2 [PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 3 [PDF] Sutta Anguttara Nikaya - The Numerical Discourses of the Buddha [PDF] Sutta Digha Nikaya - Dialogues of Buddha I [PDF] Sutta Digha Nikaya - Dialogues of Buddha II [PDF] Sutta Digha Nikaya - Dialogues of Buddha III [PDF] Sutta Digha Nikaya - The Long Discourses of the Buddha [PDF] Sutta In the Buddhas Words - An Anthology of Discourses from the Pali Canon [PDF] Sutta Khuddaka Nikaya [PDF] Sutta Majjhima Nikaya - The Middle Length Discourses of the Buddha [PDF] Sutta Nipata - Translated by Lesley Fowler & Tamara Ditrich with Primoz Pecenko [PDF] Sutta Samyutta Nikaya Vol I - The Connected Discourses of the Buddha [PDF] Sutta Samyutta Nikaya Vol.II - The Connected Discourses of the Buddha [PDF] Sutta The Jataka.vol.1 - Stories of The Buddha’s Former Births [PDF] Sutta The Jataka.vol.2 - Stories of The Buddha’s Former Births [PDF] Sutta The Jataka.vol.3 - Stories of The Buddha’s Former Births [PDF] Sutta The Jataka.vol.4 - Stories of The Buddha’s Former Births [PDF] Sutta The Jataka.vol.5 - Stories of The Buddha’s Former Births [PDF] Sutta The Jataka.vol.6 - Stories of The Buddha’s Former Births [PDF] Vinaya Culavagga - The Book of The Discipline V [PDF] Vinaya Magavagga - The Book of The Discipline IV [PDF] Vinaya Parivara - The Book of The Discipline VI [PDF] Vinaya The Book of The Discipline [PDF] Vinaya Vibhanga - The Book of The Discipline I [PDF] Vinaya Vibhanga - The Book of The Discipline II [PDF] Vinaya Vibhanga - The Book of The Discipline III [3:44 AM, 5/21/2020] Manju:
https://dhammawiki.com/index.php/Tipitaka
Tipitaka Tipitaka1.jpg
The complete Tipitaka is 40 volumes long Tipitaka
(Tripitaka in Sanskrit) is the name given to the Buddhist sacred
scriptures and is made up of two words; ti meaning ‘three’ and pitaka
meaning ‘basket.’ The word basket was given to these writings because
they were orally transmitted for some centuries (from about 483 BCE),
the way a basket of earth at a construction site might be relayed from
the head of one worker to another. It was written on palm leaves in the
Pali language around 100 BCE. The three parts of the Tipitaka are the
Sutta Pitaka, the Vinaya Pitaka and the Abhidhamma Pitaka. The Tipitaka
was composed in the Pali language and takes up more than forty volumes
in an English translation, roughly about 20,000 pages. It is the largest
sacred book of any of the great world religions.
It is also
known as the Pali Canon since the language is in Pali and to better
differentiate it from the Mahayana Tripitaka (only one letter
difference).
Contents [hide] 1 Sutta Pitaka 2 Vinaya Pitaka 3 Abhidhamma Pitaka 4 The Tipitaka on Dhamma Wiki 5 External links Sutta Pitaka Digha Nikaya the “long collection” Majjhima Nikaya the “middle-length collection” Samyutta Nikaya the “grouped collection” Anguttara Nikaya the “numerical discourses” Khuddaka Nikaya the “collection of little texts”: Khuddakapatha
Dhammapada Udana Itivuttaka Sutta Nipata Vimanavatthu Petavatthu
Theragatha Therigatha Jataka Niddesa Patisambhidamagga Apadana
Buddhavamsa Cariyapitaka Nettippakarana (Burmese edition) Petakopadesa
(Burmese edition) Milindapanha (Burmese edition)
Vinaya Pitaka I.
Suttavibhanga the basic rules of conduct (Patimokkha) for bhikkhus and
bhikkhunis, along with the “origin story” for each one. II. Khandhaka A.
Mahavagga in addition to rules of conduct and etiquette for the Sangha,
this section contains several important sutta-like texts, including an
account of the period immediately following the Buddha’s Awakening, his
first sermons to the group of five monks, and stories of how some of his
great disciples joined the Sangha and themselves attained Awakening. B.
Cullavagga an elaboration of the bhikkhus’ etiquette and duties, as
well as the rules and procedures for addressing offences that may be
committed within the Sangha.
III. Parivara A recapitulation of
the previous sections, with summaries of the rules classified and
re-classified in various ways for instructional purposes. Abhidhamma Pitaka Dhammasangani
(”Enumeration of Phenomena”). This book enumerates all the paramattha
dhamma (ultimate realities) to be found in the world. Vibhanga (”The Book of Treatises”). This book continues the analysis of the Dhammasangani, here in the form of a catechism. Dhatukatha (”Discussion with Reference to the Elements”). A reiteration of the foregoing, in the form of questions and answers. Puggalapannatti
(”Description of Individuals”). Somewhat out of place in the Abhidhamma
Pitaka, this book contains descriptions of a number of
personality-types. Kathavatthu (”Points of Controversy”). Another odd
inclusion in the Abhidhamma, this book contains questions and answers
that were compiled by Moggaliputta Tissa in the 3rd century BCE, in
order to help clarify points of controversy that existed between the
various early schools of Buddhism at the time. Yamaka (”The Book of
Pairs”). This book is a logical analysis of many concepts presented in
the earlier books. In the words of Mrs. Rhys Davids, an eminent 20th
century Pali scholar, the ten chapters of the Yamaka amount to little
more than “ten valleys of dry bones.” Patthana (”The Book of
Relations”). This book, by far the longest single volume in the Tipitaka
(over 6,000 pages long in the Siamese edition), describes the 24
paccayas, or laws of conditionality, through which the dhammas interact.
These laws, when applied in every possible permutation with the dhammas
described in the Dhammasangani, give rise to all knowable experience. The Tipitaka on Dhamma Wiki See
the Pali Canon category link on the Main Page for large parts of the
Tipitaka in English translation and also in the original Pali. External links Sutta Central Sutta Central discourse and discussion http://www.accesstoinsight.org/tipitaka/index.html Large parts of the Tipitaka in English translation. http://What-Buddha-Said.net/ Excerpts of the Tipitaka in English translation. Categories: Pali termsPali CanonTheravada history Navigation menu Log in PageDiscussionReadView source More Search
Main page Recent changes Random page Help Tools What links here Related changes Special pages Printable version Permanent link Page information
Origin of the Eighteen ikayas (Schools of Buddhism)
The Third Council
Committing the Tipitaka to Memory
Fourth Council: Committing the Tipitaka to Writing
Fifth and Sixth Councils in Myanmar
Conclusion
Appendix: Contents of the Tipitaka or Three Baskets
Explanatory Notes
References
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
1. What is the Tipitaka?
The word of the Buddha, which is originally called the Dhamma,
consists of three aspects, namely: Doctrine (Pariyatti), Practice
(Patipatti) and Realization (Pativedha). The Doctrine is preserved in
the Scriptures called the Tipitaka. English translators of the Tipitaka have estimated it to be eleven times the size of the Christian Bible. It
contains the Teachings of the Buddha expounded from the time of
His Enlightenment to Parinibbana over forty-five years.
Tipitaka in Pali means Three Baskets (Ti = Three, Pitaka = Basket),
not in the sense of function of storing but of handing down, just like
workers carry earth with the aid of baskets handed on from worker
to worker, posted in a long line from point of removal to point of
deposit, so the Baskets of Teachings are handed down over the
centuries from teacher to pupil.
The Three Baskets are: Basket of Discipline (Vinaya Pitaka), which
deals mainly with the rules and regulations of the Order of monks
and nuns; Basket of Discourses (Sutta Pitaka) which contains the
discourses delivered by the Buddha to individuals or assemblies of
different ranks in the course of his ministry; Basket of Ultimate
Things (Abhidhamma Pitaka) which consists of the four ultimate
things: Mind (Citta), Mental-factors (Cetasikas), Matter (Rupa) and ibbana. The contents of the Pali Tipitaka are shown in the
Appendix.
According to Ven. Sayadaw U Thittila1, the versions of the Pali
Canon existing in Theravada countries such as Burma, Sri Lanka,
Thailand, Cambodia and Laos differ very slightly, with only a few
minor grammatical forms and spelling. In substance and meaning
and even the phrases used, they are in complete agreement. The Pali Tipitaka contains everything necessary to show forth the Path to the
ultimate goal of ibbana, the cessation of all suffering.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
a) Each Tradition has its own Version of the Tipitaka
There are three versions of the Tipitaka adopted by the three
branches of Buddhism in existence today, namely: (i) the Pali Tipitaka of the Theravada tradition, (ii) the vast Mahayana Tripitaka in Chinese consisting primarily of translations of Sanskrit
Texts and (iii) the Tibetan Tripitaka in the Tibetan language, called
the Kagyur (consisting of translations of Sanskrit Texts & the Four
Great Tantras) and Tangyur (consisting of works of Indian and
Tibetan scholars). Theravada, the orthodox Buddhist school which
traces its origin to the Buddha’s time, rejects the Mahayana and
Tibetan scriptures as later creations that do not reflect the Buddha’s
Teachings.
According to Warder2, although Mahayana claims to have been
founded by the Buddha himself, the consensus of the evidence is that
Mahayana teachings originated in South India somewhere in Andhra
Pradesh during the 1st century AD. Several of its leading teachers
were born in South India, studied there and afterwards went to the
North to teach, one of whom was agarjuna. The idea that the
sutras had been confined to the South was a convenient way for
Mahayanists to explain to Buddhists in the North why it was that
they had not heard these texts directly from their own teachers,
without admitting that they were recent fabrications.
Another alternative explanation recorded by the Tibetan historian Taranatha was that though the Buddha had taught the Mahayana
sutras, they were not in circulation in the world of men for many
centuries, there being no competent teachers and no intelligent
students. The sutras were transmitted secretly to various supernatural
beings and preserved by the gods and nagas (dragons). These secret
teachings were brought out from their hiding places when Mahayana
teachers who were capable of interpreting these sacred texts
appeared around the 2nd century AD. This is as good as admitting
that no Mahayana texts existed until the 2nd century AD!
As pointed out by Warder2, such fanciful accounts cannot be
accepted as historical facts. Since everything about early Buddhism
suggests that the Buddha’s Teaching was never meant to be secret,
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
the possibility of a secret transmission amounts to an aspersion on
the powers of the Buddha that he failed to do what others were able
to accomplish 600 years later. Also, in the Mahaparinibbana Sutta,
the Buddha had declared that there was nothing with regard to the
teaching that he held to the last with the closed fist of the teacher
who keeps some things back.
The claim by Mahayana that there were no competent teachers and
intelligent students during Buddha’s time is aimed at exalting their
own status and disparaging the accomplishments of the Chief
Disciples and Arahants. In fact, one of the earliest Mahayana sutras,
the Ratnakuta Sutra denounces the pupils (Savakas or Arahants) as
not really ‘sons’ of the Buddha i.e. not really Buddhists! Practically
every Mahayana sutra repeats this denunciation of the ‘inferior
(hina)’ way of the pupil rather unpleasantly in sharp contrast to the tolerance and understanding characteristic of most of the earlier
Buddhist texts that display the true spirit of the Dhamma taught by
the Buddha.
b) Reliability of Tipitaka compared with other Religious Records In ‘The Life of the Buddha’ by Ven. Bhikkhu anamoli3, the Pali
scholar, T.W. Rhys Davids, made the relevant observation that:
“The Buddha did not leave behind a number of deep simple sayings,
from which his disciples subsequently expanded on to build up a
system or systems of their own, but had himself thoroughly
elaborated his doctrine and during his long career (45 years of
ministry), he had ample time to repeat the principles and details of
the system over and over again to his disciples, to test their
knowledge of it until finally his leading disciples were accustomed
to the subtlest metaphysical distinctions and trained in the wonderful
command of memory which Indian ascetics then possessed. When
these facts are recalled to mind, it will be seen that much more
reliance may be placed upon the doctrinal parts of the Buddhist
Scriptures than the corresponding late records of other religions.”
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
2. Language of Buddha’s Words (Buddhavacana)
In Cullavagga V, 33 of the Book of Discipline4, the Buddha made
an injunction allowing monks to learn his Teachings in ‘saka nirutti’
or ‘own dialect’, which the great Pali commentator Ven.
Buddhaghosa had interpreted to mean the Magadhi dialect spoken
by the Buddha, and forbidding them to put the teachings into
Sanskrit verses. It appears that two brothers, both bhikkhus named
Yamelu and Tekula, once approached the Buddha complaining that
monks of different castes and clans were corrupting the Buddha’s
words by preaching them in their own dialects. They wanted to put
his words into Sanskrit verses (chandaso), but the Buddha forbade
them with this injunction. For the last two thousand four hundred
years, the term ‘saka nirutti’ had signified the Magadhi language.
During the later part of the 19th century, Western scholars began to
show an interest in Buddhism and when the Pali scholars Rhys
Davids and Oldenberg began translating the Vinaya Texts5 into
English, they translated the Buddha’s injunction as “I allow you, O Bhikkhus, to learn the words of the Buddha each in his own dialect”,
to mean each monk’s own dialect. Most scholars have tended to
accept this interpretation, except Geiger, who concurred with Ven.
Buddhaghosa that it meant the Buddha’s own language. Rhys
Davids, on second thought, appears to have been convinced of the
interpretation of Ven. Buddhaghosa. Consequently in his later
works, he accepted ‘saka nirutti’ as the Buddha’s own language but
with an ingenious modification. In his Foreword to the Pali-English
Dictionary by T.W. Rhys Davids and William Stede first published
in London 1921-1925, he argues that the Pali of the canonical books
is based on vernacular Kosalan, the Buddha’s native dialect.
Recently, Law6, in his book entitled ‘A History of Pali Literature’ is
of the opinion that Buddhaghosa had taken the term ‘chandasa’
indiscriminately as a synonym for the Sanskrit language and the
term ‘saka nirutti’ as a synonym for the Magadhi dialect used as a
medium of instruction (vacanamagga) by the Buddha. According to
Law, the Sanskrit language was divided into Vedic and current usage
and the Buddha’s injunction directed against Vedic only and not
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
current Sanskrit. “It is beyond our comprehension how Buddhaghosa
went so far as to suggest that by the term saka nirutti, the Buddha
meant his own medium of instruction and nothing but the Magadhi
dialect. It would be irrational, erroneous and dogmatic of the
Buddha to promulgate this rule that Magadhi is the only correct
form of speech to learn his teaching and that every other dialect
would be the incorrect form”, wrote Law.
a) Medium of Instruction for Monks
Despite his strong sentiment, Law’s argument does not appear to
have taken into consideration the prevailing conditions with regard
to the system of learning in ancient times. Back then, it was the
custom for pupils who wish to study under a certain master to live
with the master and learn the doctrine by oral tradition in the latter’s
language. Venerable Buddhaghosa’s interpretation is certainly in
consonance with the Indian spirit that there can be no other form of
the Buddha’s words than in which the Master himself had preached.
In an oral tradition it is imperative for the pupils to be able to learn,
recite and remember the teachings in a common language, for in
this way any mistake or distortion can be quickly detected and
corrected by rehearsing together in that language. This was what
actually took place in the Buddhist Councils after the Buddha’s Parinibbana to ensure that the true teachings were preserved. Just
imagine the chaos if various dialects were employed to rehearse the
Master’s teachings in the Buddhist Councils. When these factors are
considered, it certainly appears logical why the Buddha made this
injunction allowing the monks to learn his teachings in the common
dialect of his time, Magadhi, although his native dialect was Kosalan, the Sakyan kingdom being a vassal state of Kosala.
According to Ven. Anagarika Dharmapala7, the Blessed One
wished that the language used to convey the message of Buddha
should be the language of the people, and not Sanskrit.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Sanskrit was and still is the language exclusively of Brahmins. In
fact even in recent times before India became independent in 1947,
high-caste Hindu teachers would not teach Sanskrit to children of
low-caste Hindus and Untouchables in school! (Note: This happened
to Dr. B.R. Ambedkar, the Greatest Champion of the Untouchables
of India, while in high school because the Sanskrit teacher refused to
teach Sanskrit to untouchables.)
Knowing well that the majority of the population in his time could
not understand Sanskrit, the Buddha decided to use Magadhi as the
medium of instruction in order to benefit the common people. So
important is this point that the Buddha even made it an offence (dukkata) for monks to put his words in Sanskrit!
b) Saka irutti − Our Own Language
Lately, Indian scholar Dr. Mauli Chand Prasad8 has come up with
a more sensible reappraisal of the controversy. According to him,
Magadhi was the most popular dialect or vernacular used for local
communication during the Buddha’s time in the same sense as Hindi
is adopted in present day India as the ‘nij bhasa’ (lit. own language).
He translates the term ‘saka nirutti’ to mean ‘our own language’
and the Buddha’s injunction as “I allow, O monks, the words of the
Buddha to be learnt in (our) own language”, meaning Magadhi.
This interpretation is in consonance with Ven. Buddhaghosa’s
interpretation and at the same time vindicates the Buddha’s stand in
disapproving the proposals of the monks Yamelu and Tekula to put
the words of the Buddha into Sanskrit verses. Thus the terms ‘saka
nirutti’ and ‘nij bhasa’ convey the same sense. Despite a long lapse
of time between their uses, both of them denote the dialect or
vernacular adopted for local communication of their respective ages.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
3. What is Pali?
According to Childers9, Magadhi was one of the Prakrits or Aryan
vernaculars of ancient India. It was spoken in the sixth century BC
in Magadha, the region around modern Bihar, which was one of the
most important centres of Indian civilization in the Buddha’s time.
Magadhi has been a dead language for about two thousand years.
The word ‘pali’ in Sanskrit means ‘line, row or series’ and the
Theravada extended its use to mean a series of books that form the
text of the Buddhist Scriptures. So the Pali Text is synonymous with
the Scriptures of the Theravada tradition. Palibhasa therefore means
the ‘language of the texts’, which of course is equivalent to saying
‘Magadhi language’. The term ‘pali’ in the sense of the sacred texts
is ancient enough, but the term ‘Palibhasa’ as the language of the
Scriptures is of modern introduction by the Singhalese from which
the English word is derived. ‘Magadhi’ is the only name used in the
old Theravada texts for the sacred language of Buddhism.
As a language, Pali is unique in the sense that it is reserved entirely
to one subject, namely, the Buddha’s Teachings. This has probably
led some scholars to even speculate that it was a kind of lingua
franca created by Buddhist monks, for how else can one explain this
paradox? On the contrary, it may very well mean that the ancient
Elders (Theras) had truly memorized the Dhamma and Vinaya in the original dialect of the Buddha, which is now a dead language!
Theravada monks are reputed to be the most orthodox so it is highly
improbable that they would change the original language of the
Buddha’s teaching unlike the other sects who switched to Sanskrit or
mixed Sanskrit, something forbidden by the Buddha! This second
explanation is more logical given the religious zeal, dedication and legendary memory skills of the ancient monks in preserving and
perpetuating the Teachings of the Buddha by oral tradition.
As a spoken dialect, Pali does not have its own script and in each of
the countries in which it is the sacred language of the inhabitants,
namely: Sri Lanka, Myanmar and Thailand, it is written in the script
of that country. In modern times, the Roman alphabets are widely
used, so it is usual to print Pali texts in Roman letters, which are
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
clear, simple and easily computerized, leading to the widespread
learning and dissemination of the Pali Texts.
a) The Origin and Home of Pali
There are many theories hatched by scholars regarding the original
home of Pali. Early Pali scholars were of the opinion that literary
Pali is the vernacular Magadhi used by the Buddha to preach the Dhamma. Later scholars based their opinion on philological grounds
that Pali bears some resemblances to Paisaci, which they claimed is
a western dialect while Magadhi is an eastern dialect. So Pali cannot
be the Magadhi dialect spoken by the Buddha. But the Magadhi that
scholars know of today is the language of the Asoka Edicts carved
on rocks and pillars that were drafted by his scribes at the time when
the majority of the populace could hardly read or write, as recent
studies by Salomon19 suggest that there was no written language
during the Buddha’s time. On the other hand, the dialect spoken by
the Buddha was the vernacular Magadhi (ote 1) understood by
the common people, by which the monks transmitted his Teaching
and later became known as the Pali language of the Scriptures. An
exhaustive review by the Indian scholar Law5 concluded that it is
difficult to come to a definite conclusion about the original home of
Pali. According to Ven. Bhikkhu Bodhi10 current scholarly opinion
holds that Pali was probably created as a kind of lingua franca for
use by Buddhist monks in Northern India two hundred years after Parinibbana and may not be identical with the one used by the
Buddha! Evidently these are scholars’ conjectures and new theories
are often proposed as academic exercises, many of which lack
proper understanding of the traditions and practices of the Sangha.
b) Role of the Buddhist Councils in Maintaining the Language
Concerning the language of the Pali Canon, most Western scholars
appeared to have ignored the role of the Buddhist Councils in
ascertaining the medium of transmission of the Buddha’s teaching.
As the authority of the Scriptures rests on its ratification by the
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Buddhist Councils, so the language employed by the Councils plays
the prime role in the transmission of the Scriptures. All schools of
Buddhism agree that the three Buddhist Councils are historical facts,
so the pertinent question that one should asked is: “What dialect
would the Arahants from the East or West, employ to rehearse the
Buddha’s teachings in the First, Second and Third Councils?
For the First Council, there is no doubt it was the Magadhi dialect, as all council members were conversant with that dialect having
learnt from the Master himself. During the Second Council, monks
from both the Eastern and Western regions got together to rehearse
the Dhamma and Vinaya at Vesali. All the eight senior monks
selected to settle the Ten Points were disciples of Ven. Ananda and
Ven. Anuraddha. The most senior monk, Ven. Sabbakami who
adjudged the issue, lived during the Buddha’s time. Having learnt
the teachings from the two Great Disciples of the Buddha, they
would have used the same dialect to rehearse the Dhamma and Vinaya in the Second Council.
All the theories linking Pali with Ujjaini or Paisaci or even a new
language created by the monks as a kind of lingua franca after the
Second Council appeared to have ignored two important facts.
Firstly the Theravadin monks (Sthavarivada) who convened the
Buddhist Councils are reputed to be the most orthodox (so-called
‘no changers’) of all the schools in the observance of the monastic
rules and would certainly have retained the Vinaya in its original
form and language for their fortnightly Uposatha ceremony.
Secondly, Ven. Moggaliputta Tissa, who convened the Third
Council in Pataliputta would still maintain the original dialect in the
tradition of his lineage of Vinaya teachers (Acaryaparampara). So
when the Arahant Mahinda and other members of the Sangha were
sent to propagate the religion in Sri Lanka, they would have
transmitted the Teachings in the language of the Third Council in
order to maintain the lineage and avoid any misinterpretation.
In the light of these facts, it is improbable and irrational that the
ancient Elders would want to change the language of the Buddha’s
words let alone invent some new language that will lead to
misinterpretation of the Blessed One’s unique teachings.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
4. The First Council
According to Cullavagga Kh. XI of the Book of Discipline4, the
Ven. Maha Kassapa, on seeing an unhealthy trend among some
monks immediately upon the Parinibbana of the Buddha, decided to
convene a Council to compile the Dhamma & Vinaya (Doctrine &
Discipline) to prevent the true doctrine from being submerged by
false doctrines. This historic event took place at Rajagaha (Rajgir)
three months after the Buddha’s Parinibbana. Five hundred leading Arahants attended the First Council, which lasted over seven
months outside the Sattapanni caves on top of Vebhara hill in Rajagaha. Ven Maha Kassapa presided over the meeting. Ven.
Upali was chosen to rehearse the Vinaya Pitaka or Basket of
Discipline. He began each account with the words ‘Tena Samayena’
— ‘the occasion was this’.
Although Ven. Ananda was not an Arahant before the convocation,
he was chosen to rehearse the Sutta Pitaka or Basket of Discourses
because of his moral purity and his knowledge of the Scriptures
which he heard directly from the Buddha’s own mouth when he was
the Buddha’s personal attendant. As he was expected to play a
leading part in the assembly composed only of Arahants, Ven.
Ananda made strenuous effort and attained Arahantship in an
inclined position with feet off the ground as he lay down to rest after
a whole night’s practice of meditation on the eve of the First
Council. The Book of Discipline states that he was the only disciple
to attain Arahantship free from the postures of sitting, standing,
walking or lying down. At the First Council, Ven. Ananda prefaced
each discourse with an account of where and to whom it was spoken,
beginning with the words ‘Evam me sutam’ — ‘thus have I heard’.
a) Was the Abhidhamma Pitaka recited in the First Council?
On the 3rd Basket of the Tipitaka, there is disagreement. According
to Warder2, Theravada and Mahasanghika versions did not mention
the recitation of Abhidhamma but Sarvastavadin and Dhammagupta
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
sects said that Ananda recited the Abhidhamma. Other accounts
mentioned that the Matikas or Abhidhamma Outlines were recited.
There is no doubt about the recitation of the Matikas as the Pali
Scriptures mentioned that the Buddha preached the Abhidhamma to
his mother in heaven and taught them to Ven. Sariputta when he
returned to earth daily for his meals. It is very likely that the Abhidhamma Pitaka as we know today consisted simply of some set
of Matika headings, propounded by the Buddha himself when giving
systematic instructions to his followers, and that this was later fully
elaborated into Abhidhamma expositions. Since the agreement
between the two oldest schools, Theravada and Mahasanghika,
should establish the oldest available textual tradition, it would
appear that only two Pitakas were recited at the First Council with
the Matikas recited as part of the Suttas by Ven. Ananda.
With regard to doubts about the authenticity of the Abhidhamma
Pitaka, one fact often overlooked is that the Sutta Pitaka too
contains a considerable amount of pure Abhidhamma. This
comprises all those numerous suttas and passages where ultimate
(paramattha) terms are used, expressing the non-self (anatta) or
functional way of thinking, for example, when dealing with the khandhas, dhatus, ayatanas, etc.
Concerning Ven. Sariputta’s mastery and exposition of the Dhamma,
the Buddha described it in idana Samyutta XII, 32. “The Essence
of the Dhamma (Dhammadhatu) has been so well penetrated by
Sariputta, O monks, that if I were to question him therein for one
day in different words and phrases, Sariputta would reply likewise
for one day in various words and phrases. And if I were to question
him for one night, one day and a night, or for two days and nights,
even up to seven days and nights, Sariputta would expound the
matter for the same period of time in various words and phrases.”
The Expositor11 (Atthasalini) says: “Thus the giving of the method
(naya) to the Chief Disciple who was endowed with analytical
knowledge, was as though the Buddha stood on the edge of the shore
and pointed out the ocean with his open hand. To the elder, the
doctrine taught by the Blessed One in hundreds and thousands of
methods became very clear.”
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Thereafter Ven. Sariputta repeated this doctrine to 500 select pupils,
who memorized it. According to the Expositor, the textual order of
the Abhidhamma originated with Ven. Sariputta who also laid down
the numerical series in order to make it easy to learn, study, and
teach the Dhamma.
It was then conveyed by oral tradition up till the time of the Third
Council by the Elders: Sariputta, Bhaddaji, Sobhita, Piyapala,
Piyadassi, Kosiyaputta, Siggava, Sandeha, Moggaliputta Tissa,
Visudatta, Dhammiya, Dasaka, Sonaka, Revata and others. The
reason why so many teachers were involved was because the Abhidhamma is a very profound teaching and required various
teachers to memorize the various books. After that, it was conveyed
by a succession of their pupils. Thus in India, it has been conveyed
by an unbroken line of teachers. When Buddhism came to Sri Lanka,
the Elders Mahinda, Iddhiya, Uttiya, Bhaddanama and Sambala brought it from India and from then on the Abhidhamma was
conveyed in succession up till the Fourth Council when it was
documented on palm leaves.
b) Charges against Venerable Ananda
After the recitation of the Dhamma and Vinaya, the monks made
five charges against Ven. Ananda. He explained the circumstances
behind each incident and said that he did not see any fault on his part
but acknowledged them as wrongdoing out of faith in the Sangha.
i) He did not ask the Buddha which of the lesser and minor
precepts the monks could abolish after the Buddha was gone
because he had not thought of asking through forgetfulness. As
the Council was unable to agree as to what constituted the minor
rules, Ven. Maha Kassapa finally ruled that no disciplinary rule
laid by the Buddha should be changed, and no new ones should
be introduced. No intrinsic reason was given. Ven. Maha
Kassapa did say one thing, however: “If we changed the rules,
people will say that Ven. Gotama’s disciples changed the rules
even before the fire from his funeral pyre has ceased burning.”
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
ii) He had stepped on the Buddha’s robe while sewing but it was
not out of disrespect and he did not see any fault in it.
iii) He had allowed the body of the Buddha to be saluted by women
first whose weeping had smeared the body with tears because he
did not want to detain them for too long.
iv) He did not plead to the Buddha to live out His lifespan because
his (Ananda’s) mind was under the influence of Mara.
v) He pleaded for the admission of women into the Order out of
compassion for Mahapajapati Gotami who had nursed the
Buddha in His infancy when His own mother died.
c) Imposition of Higher Penalty on Ven. Channa
The next item concerned the imposition of the higher penalty
amounting to complete ostracism, which the Buddha had
pronounced on Ven. Channa before His Mahaparinibbana. This
monk was the charioteer of the Master when He was a prince and
was very arrogant, having slighted every member of the Order. Ven.
Ananda travelled to Ghositarama in Kosambi to inform Ven.
Channa, who fainted and fell when he heard the decision of the Sangha to ostracize him. Thereafter, he was so seized with grief and
repentance that he remained alone and became earnest, zealous and
resolute in his practice until he eventually won Arahantship. With
Ven. Channa’s attainment of Arahantship, the punishment achieved
the desired result that the Buddha wanted for him and it
automatically lapsed.
d) Ven. Purana and the Eight Indulgences on Food
After the monks had completed the Rehearsal of the Doctrine and
Discipline, Ven. Purana who was wandering in the Southern Hills
(Dakkhinagiri) during the meeting, arrived at Rajagaha with a large
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
company of monks. When asked by the Elders whether he supported
the Rehearsal and would learn the text so rehearsed by them, Ven.
Purana replied that the Doctrine and Discipline were well rehearsed
by the Elders but he, however, would only remember them as he had
heard personally from the Buddha. According to some Chinese
translations quoted by Teitaro Suzuki12, Ven. Purana expressed his
satisfaction with the general proceedings of the Council, except as to
the insertion of the following eight indulgences, which he
remembered had been approved by Buddha. The eight things were:
(1) keeping food indoors; (2) cooking indoors; (3) cooking of one’s
own accord; (4) taking food of one’s own accord; (5) receiving food
when rising early in the morning; (6) carrying food home according
to the wish of a giver; (7) having miscellaneous fruits; (8) eating
things grown in a pond.
He pointed out that these indulgences were not against the rule that
forbids the taking of remnant of food. Ven. Maha Kassapa explained
that he was correct in saying so, but that Buddha permitted them
only on account of a scarcity of food, when the bhikkhus could not
get a sufficient supply of it in their alms-rounds, and that therefore
when this circumstance was removed, Buddha again bade them to
abstain from these eight indulgences. Ven. Purana, however,
protested, declaring that Buddha, who was all-wise, would not
permit what was otherwise forbidden, nor would he forbid what
otherwise was permitted. To this Ven. Maha Kassapa replied: “The
very reason of his being all-wise has enabled him to permit what
otherwise was forbidden, and to forbid what otherwise was
permitted. Ven. Purana, we will now make this decision: That
whatever Buddha did not forbid shall not be forbidden, and whatever
Buddha forbade shall not be disregarded. Let us train ourselves in
accordance with the disciplinary rules established by Buddha.”
There is no mention that Ven. Purana raised any further objection
after Ven. Maha Kassapa’s explanation. When the Mahisasaka
seceded from Theravada, they incorporated these eight indulgences
in their Vinaya and this incident of Ven. Purana has been
misconstrued by certain scholars, as the seed of dissension to explain
the reason for the secession.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
e) Achievements of First Council
The first council called the Council of Rajagaha was held three
months after the Parinibbana under the sponsorship of King
Ajatasattu of Magadha during the eighth year of his reign. The
proceedings achieved four results, namely:
i) Compilation of the Vinaya Pitaka by Ven. Upali.
ii) Compilation of the Sutta Pitaka by Ven. Ananda.
iii) Acknowledgement of Wrongdoing by Ven. Ananda.
iv) Imposition of Higher Penalty on Ven. Channa.
After the compilation of the Doctrine and Discipline for oral
transmission, the senior monks or Elders would have devised a
system whereby certain monks in the same locality would be
charged with the duty to memorize certain portions of the Doctrine
and Disciple in Magadhi and by combining all the portions
memorized, the Sangha in that locality would be able to recite the
whole Doctrine and Discipline together. This is confirmed by the
Gopaka Moggallana Sutta in the Majjhima ikaya in which the
Venerable Ananda attributed the harmony of the Sangha to the fact
that monks in each village observed the practice of assembling every
fortnight to recite the Patimokkha.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
5. The Second Council
About a century after the Parinibbana, some shameless monks of
the Vajjian clan at Vesali were indulging in the Ten Points or Dasa
Vatthuni that were against the Vinaya or Rules of Discipline. Venerable Yasa, son of the Brahmin Kakandaka and Vinaya expert
from Kosambi, who was staying in Kutagara Hall at the Mahavana
saw them asking for money from the laity and objected to it. Still the
laity gave money to the monks who divided the takings at the end of
the day among themselves and gave Ven Yasa his due share. When
he refused to accept the money and reprimanded them, they passed a
motion of censure (Patisaraniya kamma) against him whereby he
had to apologize to the laity for forbidding them to perform dana (charity) to the Vajjian monks. Ven. Yasa, fully conversant with the
law, demanded another monk to accompany him as witness to the
reconciliation with the laity of Vesali, during which he defended his
own view before the laity and won them over. When the
accompanying monk reported the matter to the Vajjian monks, they
charged Ven Yasa with proclaiming a false doctrine to laymen and
pronounced an Act of Suspension (Ukkhepaniya kamma), effectively
expelling him from the Sangha.
a) Ten Points (Dasa Vatthuni) of the Vajjian Monks
The Ten Points or Indulgences that Ven. Yasa openly declared as
unlawful were:
i) Singilona kappa: The custom of putting salt in a horn vessel, in
order to season unsalted foods when received. (Against Pacittiya
38 which prohibits the storing of food unless used as medicine)
ii) Dvangula kappa: The custom of taking the midday meal, even
after the prescribed time, as long as the sun’s shadow had not
pass the meridian by more than two-fingers’ breadth. (Against
Pacittiya 37 which prohibits eating after noon and before dawn)
iii) Gamantara kappa: The custom of going into the village after
the meal and there eating again, if invited. (Contrary to Pacittiya
35 which prohibits over-eating)
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
iv) Avasa kappa: The custom of holding the Uposatha ceremony
separately by monks dwelling in the same parish (sima).
(Contravenes Mahavagga II, 8, 3: rules of residence in a parish)
v) Anumati kappa: The carrying out of official acts by an
incomplete chapter on the supposition that the consent of absent bhikkhus was obtained afterwards. (Unlawful according to Mahavagga IX, 3, 5)
vi) Acinna kappa: It was permissible for a monk to do anything
adopted as a practice by his preceptor. (Contrary to the rules)
vii) Amathita kappa: The practice of drinking milk-curds even after
the mealtime. (Against Pacittiya 35 which prohibits over-eating)
viii) Jalogi kappa: The practice of drinking palm-juice, which is
fermenting but is not yet toddy. (Against Pacittiya 51 which
prohibits the drinking of intoxicants)
ix) Adasakam nisidanam: The practice of using mats to sit on
which were not of the prescribed size, if they were without
fringe. (Contrary to Pacittiya 89 prohibiting the use of a fringed
sitting cloth exceeding the prescribed size)
x) Jatarupam rajatam: The practice of accepting gold and silver.
(Prohibited in issaggiya 18, an offence involving forfeiture of
the object relating to the offence)
After the Act of Suspension (Ukkhepaniya kamma) was pronounced,
Ven Yasa went to Kosambi and sent messengers to the bhikkhus of
the Western country, of Avanti and of the Southern country to enlist
their support to stop the deterioration of the religion and ensure the
preservation of the Vinaya. Next he went to the Ahoganga hill in the
Upper Ganges to consult Ven. Sambhuta Sanavasi of Mathura and
team up with sixty bhikkhus from the Western country (Pava) and
eighty-eight from Avanti and the Southern country. Ven. Sambhuta
Sanavasi advised them to consult Ven. Revata of Soreyya (Kanauj),
a leading monk recognized for his piety and learning. Accompanied
by him, they traveled to Soreyya to meet Ven. Revata. But he was
aware of their mission and was on the way to Vesali to meet them.
Both parties finally met at Sahajati where Ven. Yasa asked for his
opinion regarding the Ten Points. Each one of them was declared to
be unlawful by Ven. Revata.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
b) Ten Points Declared Unlawful by Second Council
Meanwhile the Vajjian monks were following the developments of
Ven. Yasa and they too went to Sahajati to enlist the support of Ven.
Revata hoping to win him over with presents but he refused to
accept them. So they induced his disciple, Uttara, to take up their
cause but that too failed. When the Sangha met together to decide on
the matter, Ven Revata suggested that it should be settled at the
place where the dispute originated. So the elders went to Vesali
where the Sangha assembled to settle the dispute but no progress
was made due to much talk and fruitless discussion. So it was
decided to settle the matter by referring it to a body of referees. Ven.
Revata chose four bhikkhus of the East and four of the West. The
referees of the East were the Venerable Sabbakami, Salha, Khujjasobhita and Vasabhagamika. Those of the West were the
Venerable Revata, Sambhuta Sanavasi, Yasa and Sumana. Of the
eight, six were pupils of Ven. Ananda (who lived to 120 years) while
Ven. Vasabhagamika and Sumana were pupils of Ven. Anuruddha
(said to have lived to 150 years). When the referees convened, Ven.
Sabbakami, the most senior Arahant with 120 vassas (rains retreat)
questioned by Ven. Revata, adjudged the Ten Points as unlawful
according to the Vinaya. The same hearing was re-enacted before the
full assembly and the verdict unanimously upheld.
According to Mahavamsa13, after settling this issue, Ven. Revata,
chose seven hundred Arahants in order to hold a council to prevent
the deterioration of the religion. The Council spent eight months
rehearsing the Dhamma & Vinaya to ensure that the true doctrine
was preserved and handed down to future generations. The Second
Council is also called Yasatthera Sangiti (Elder Yasa’s Rehearsal)
because of the major role played by the Elder Yasa in his zeal to
safeguard the Vinaya. It was held at Valukarama in Vesali a
century after the Parinibbana during the reign of King Kalasoka.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
6. The Great Schism
According to Mahavamsa13, the Vajjian monks did not accept the
verdict but held an assembly of their own attended by ten thousand
calling it a Mahasangiti (great convocation) from which the sect
derived its name Mahasanghika. From then on, further schisms led
to the formation of different sub-sects, and in the course of time, 12
sub-sects arose from Theravada while 6 issued from Mahasanghika.
a) Five Theories of Mahadeva
According to the Sanskrit Pratimoksa Sutra of Mahasamghikas discovered by Rahula Sankrtyayana in Tibet in 1934 and translated
into English by Charles S. Prebish14, all its Vinaya rules, except the
75 sekhiyas rules of training for novices (67 in Mahasanghika) are
exactly the same as the Theravadin Vinaya. This means that the
schism did not result from the differences in Vinaya or Disciplinary
Code. According to the Sammitiya School, the first schism took
place a few decades after the Second Council. The founder of
Mahasanghika was Bhadra also known as Mahadeva, who came out
with five theories concerning the Arahant. According to information
collected by Watters (see Dutt15, page 28), Mahadeva was the son of
a Brahmin merchant of Mathura who was ordained at Kukkutarama
in Pataliputra. By his zeal and abilities, he soon became head of the
establishment, with the ruling king as his friend and patron. With the
king’s help, he was able to oust the senior orthodox monks and put
forward his five theories, namely:
i) Arahants are subject to lust when having an erotic dream. (Atthi
arahato rago ti).
ii) Arahants may have residue of ignorance. (Atthi arahato
aññānanti)
iii) Arahants may have still have doubts. (Atthi arahato kankha ti)
iv) Arahants may be excelled because they may need other’s help.
(Atthi arahato paravitarana ti)
v) Attainment of the Path is accompanied by an exclamation (as
‘aho’).
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Rebuttal (Refer to Kathavatthu, Book II16)
Theravada completely rejected the first theory as the Arahant has eradicated craving and ignorance in his mental continuum.
So lust cannot arise even while asleep.
The second, third and fourth theories of Mahadeva maintained
that (1) because an Arahant has no knowledge of such things of
others as the name, family, etc., he is liable to be ignorant. (2)
He is liable to get perplexed about facts concerning everyday
life. (3) He is liable to be surpassed in such knowledge by
others because it comes to him, is explained and disclosed by
others. Theravada rejected them because those things mentioned
are conventional truths having no bearing on the Arahant’s knowledge and attainment since the Arahant is absolutely free from delusive Ignorance and skeptical Doubt.
On the fifth theory, Theravada maintained that speech was not
involved in the attainment of Path Consciousness.
Obviously the Theravada elders would not accept these heretical
views. With the help of the king, Mahadeva convened a great
assembly (Mahasangiti) reportedly consisting of Arahants and
non-Arahants that ratified his ideas and broke off from the
original Sangha effectively creating the first schism. The idea
that Arahants attended the Mahasangiti appears far-fetched
since true Arahants would certainly have disagreed with these
heretical propositions.
b) Primary Cause of Schism
Some scholars (see Dutt15) have theorized that the Vaisalians
wanted a certain amount of latitude and freedom in the interpretation
and observance of the rules and to introduce into their organization
and general governance a democratic spirit, which was gradually
disappearing from the Sangha. The exclusive power and privileges,
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
which the Arahants had claimed were looked upon with distrust and
disfavour by the Vaisalians, who preferred a democratic rule to a
monarchial government. The claim of the Arahants to become the
exclusive members of the important Councils and to arrive at
decisions, which were binding on non Arahants could not appeal to
the Vajjians − a clan imbued with a democratic spirit.
The reasons given by scholars obviously represent the grievances of
the Vaisalian monks from the secular point of view. When examined
in the context of the Vinaya which governs the monastic order, they
appear spurious and without merit, as discussed below:
As far as the constitution of the Sangha is concerned, the
conduct of a bhikkhu is governed by the Vinaya rules drawn up
by the Buddha himself. After his Parinibbana, no locus of
authority competent to be a source of law could exist in the Sangha because the Buddha did not appoint anyone to succeed
him. Instead He directed the monks to regard the Teaching and
Discipline as their teacher after He was gone. Thus each member
of the Sangha stood on an equal footing in relation to the rest.
The elders could advise and instruct but not direct or compel;
each member was a refuge unto himself, having the Teaching as
his refuge. When a dispute arises over the Dhamma and Vinaya,
any decision should be arrived at through consensus by referring
to the Four Great Authorities (ote 2). So the question of a
democratic or a monarchial system of government does not
arise.
Secondly, Arahants by virtue of the eradication of greed, hatred
and delusion have no interest in power or privileges. It is a well-
known fact that within the Sangha, respect is accorded based on
seniority not on attainment. In the Mahaparinibbana Sutta, the
Buddha had stressed that for the growth of the bhikkhus “they
should show respect, honour, esteem and veneration towards the
elder bhikkhus, those of long standing, long gone forth, the
fathers and leaders of the Sangha, and deem it worthwhile to
listen to them”.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
It appears that the Second Council followed this injunction by
appointing the most senior bhikkhus present as referees to
adjudge the Ten Points.
As for the cause of the Schism, it is unlikely to be due to
differences in the interpretation of vinaya (disciplinary rules). Frauwallner17, who made a study of the similarities and
divergences of the vinaya of six schools, namely: Theravada,
Mahasanghika, Mula-sarvastivada, Mahisasaka, Dharmagupta
and Sarvastivada, concluded: “We can see at once that the
agreement of the texts reaches deep into the particulars.”
Hence there is no doubt that the theories proposed by Mahadeva
were primarily responsible for the Schism. As these five theories
were based on worldly knowledge and concepts, meant to
create disrespect towards the Arahants, they were certainly
unacceptable to the orthodox monks and this led to the Great
Schism.
c) Transformation of the Buddha and his Doctrine by Mahayana
In the Tipitaka, the Buddha is not distinguished from any other Arahant except his extraordinary genius to be able to discover the
Truths unaided, while others realized the Truths by his guidance.
Theravada has remained closer to this conception though they later
elevated His status to complete ‘Omniscience’. The Mahasanghika,
having ‘downgraded’ the attainment of the Arahant found it
desirable to make a clear distinction in the case of the Buddha.
According to the Kathavatthu15, the Mahasanghikas held the view
that a Buddha exists everywhere in all directions of the firmament.
Its offshoot, the Andhakas, even considered that a Buddha’s daily
habits notably speech, was supra-mundane. Out of indiscriminate
affection for the Buddha, some even held that the excreta of the
Exalted One excelled all other odorous things! Yet in spite of their
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
divergent views on the nature of the Buddha, the schismatic schools
or ikayas, all aspired to the same goal — Arahantship as the ideal.
According to Warder2, the Mahayana movement started with the
appearance of Sutras of anonymous and doubtful origin, around
the beginning of the Christian era in Andhra Pradesh in South India.
The Saddharma-pundarika or ‘Lotus of the Good Law’ claimed
that after attaining Enlightenment, the Buddha decided to preach his
doctrines in a modified form for the mediocre searchers of Truth to
enable them to achieve their desired end. This modified teaching
consists of the Four Noble Truths, the Noble Eightfold Path and
Dependent Origination, subjects of the First Sermon. The Mahayana
took this to mean that only an Omniscient One could realize the
highest Truth while his disciples or Savakas, who could only attain
perfection by observing the instructions of the discourse, realized
only the absence of individual soul (anatta) and not the non-
existence or Emptiness (dhamma-sunnata). According to Rhys
Davids18, “Arahatship is explicitly condemned and Bodhisatship held up as the goal at which every good Buddhist has to aim; and the
whole exposition of this theory, so subversive of the original
Buddhism, is actually placed in the mouth of Gotama himself.”
Thus began the transformation of the Buddha and His Dhamma by
Mahayanist logic and ratiocination that led step by step to
Mahayana; from the humanism and realization of the Four Noble
Truths and ibbana of the original Teachings to the supernaturalism
and fantasy of the Mahayana sutras and Emptiness doctrine in
which long metaphysical and philosophical treatises in Sanskrit are
created by scholars like Nagarjuna and Asvaghosa, which are hardly
intelligible to the common masses, and are meant only for Sanskrit
knowing scholars. Being well aware that the laity could hardly
understand their abstract theories, the Mahayanist teachers created a
new Mahayana Pantheon in order attract the masses to their ‘Great
Vehicle’. According to Ven. Bhikkhu Kashyap1, “after a time, in
the Mahayana tradition, the philosophical speculations were
symbolized by various Bodhisattas and gods such as Avalokitesvara (Bodhisatta of Great Compassion), Tara (Goddess
of Mercy), Manjusri (Bodhisatta of Meditation), and Amitabha (Buddha of Sukhavati or Western Paradise).”
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
7. Origin of the Eighteen ikayas (Schools)
The Eighteen ikayas or Schools of Buddhism arose sometime
between one hundred to two hundred years after Parinibbana i.e.,
sometime between the Second and Third Buddhist Councils. They
were called “Hinayana” (Mean or Inferior Vehicle), a contemptuous
term tantamount to verbal abuse coined by followers of Mahayana
who wanted to exalt their own doctrines and belittle the earlier forms
of Buddhism. It should be pointed out that the Buddha had never
preached any “superior or inferior vehicle” to his disciples, only the
Noble Eightfold Path to end suffering. Due to its derogatory
nature, the term ‘Hinayana’ should be avoided when referring to
the ikayas or Early Schools of Buddhism.
According to the Mahavamsa13, after the Second Council, (1) Mahasanghika seceded from the original Sangha and produced two
schools (2) Gokulika and (3) Ekavyoharika. From Gokulika, arose
(4) Pannatti and (5) Bahulika or Bahussutiya and from these the (6)
Cetiya sect making with the Mahasanghika a total of six. From the
(7) Theravada, two more groups seceded, namely (8) Mahimsasaka
and (9) Vajjiputtaka. The latter produced (10) Dhammuttariya, (11)
Bhaddayanika, (12) Channagarika and (13) Sammitiya while the
former produced (14) Sabbathivada and (15) Dhammaguttika. From
Sabbathivada, (16) Kassapiya split off and later produced (17)
Samkantika and from this (18) Suttavada. (ote 3)
According to Rhys Davids18, evidence from the Mahavastu, the
main text of the Lokuttaravadins (an offshoot of the Mahasanghika
furthest removed from Theravada) shows very little of its teaching
that could not have been developed from Theravada. The difference
was the prominence given to legendary matters and in the
consequent inattention to ethical points. In fact, all the early schools
looked upon Arahantship not Bodhisattaship, as the ideal of a good
Buddhist. However their concept of the Arahant and other doctrinal
matters differed from the Theravada giving rise to the composition
of the Kathavatthu16 by Ven. Moggaliputta Tissa, President of the
Third Council. The reader should refer to the Kathavatthu for the
full refutation of the heretical views held by the various schools.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
In most of the cases, the difference between one school and another
may be ascribed to geographical factors rather than to doctrinal
differences. The first serious differences before the Schism found the
Buddhists tending to separate into a western group around the great
triangle of Kosambi–Mathura–Ujjaini and an eastern group at Vesali. In the case of Theravada, events of the Second Council
showed that the monks of the west, especially of Kosambi and Avanti dominated this group. The first group to secede, namely, the
Mahasanghikas remained in and around Pataliputta as their main
centre while Theravada dominated at Avanti and spread rapidly into
Maharashtra, Andhra and down to the Chola country as well as Ceylon. Soon after the Second Council, Mathura became the first
centre of the Sabbathivadins and from there their influence radiated
all over Northern India, particularly in Kashmir and Gandhara.
The Kassapiyas in fact were a group of Theravada cut off from the
mainstream Theravada by the seceded Sabbathivadins and for a long
time they maintained contact with their original base at Sanchi near
Bhopal. More widespread were the Sammitiyas, who spread across
Avanti and Gujarat to form their main centre at Sindhu while the Lokuttaravadins branched out as far away as Bactria.
The majority of the Eighteen ikayas were short-lived but some
grew in strength and survived for several centuries, notably: Theravada, Sabbathivadin, Mahasanghika, Sammitiya and Lokottaravadins. Hsuan Tsang who visited India in AD 629-645
estimated the Buddhist bhikkhus in India and the adjacent countries
to the Northwest at less than two hundred thousand, 3⁄4 of whom
belonged to the above five ikayas and the remaining 1⁄4 belonged to
Mahayana. Eventually the Mahayana expanded northwards and
eastwards to Central Asia and China, eclipsing the ikayas. Of the
remaining ikayas, Theravada established itself in Sri Lanka and
Burma and has survived to this day after Buddhism disappeared
from India following the Muslim conquest in the 12th century AD.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
8. The Third Council
The Third Council was held 236 years after Parinibbana during the
reign of Emperor Asoka. The Mauryan king who ruled India from
Kashmir to the Ganges valley and south almost to Madras had
become a Buddhist and was doing everything within his power to
aid Buddhism. This royal patronage attracted thousands of heretics
to don the yellow robe for worldly gain. Although they dwelt with
the bhikkhus yet they continued to preach their false doctrines and
caused confusion in the religion. By reason of their great numbers
and unruliness, the bhikkhus could not restrain them by the Vinaya rules so that no Uposatha-ceremony (fortnightly recitation of the Patimokkha) or Pavarana (invitation) was held for 7 years.
When Asoka sent his minister to investigate and settle the matter, the
foolish official killed several monks. Hearing of the misdeed, Asoka
was filled with remorse and doubts lingered in his mind whether he
was responsible for the crime. He was told that the Arahant Moggaliputta Tissa, who was living in solitary retreat on the
Ahoganga Mountain further up the Ganges, could resolve his doubt.
Asoka had to invite the Arahant three times before the latter came to
Pataliputra. There he was received with great honour by the king
who accommodated him in Asokarama and for seven days, the king
received instructions at the feet of the Arahant. The bhikkhus were
then tested on their views and the heretics were expelled from the Sangha. The pure bhikkhus who remained performed the Uposatha-
ceremony after a lapse of seven years.
a) Compiling the Final Recension of the Tipitaka
The Arahant Moggaliputta Tissa took the opportunity to hold the Third Council in order to compile the true doctrine. One thousand Arahants took part in the Council held at Asokarama in Pataliputra (modern Patna) in the 18th year of Asoka’s reign, 236
years after the Parinibbana. Ven. Moggaliputta Tissa presided over
the meeting in which controversial doctrines of various Buddhist
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
sects were examined and refuted leading to the composition of the Kathavathu (Points of Controversy), one of the seven books of the Abhidhamma. The assembly took nine months to rehearse the
Teaching after which the Pali Tipitaka was compiled and closed.
b) Propagation of the Religion outside India
With the Buddhist king Asoka being the supreme ruler of nearly all
of India as the chief patron, the time was now ripe for expansion.
Accordingly, Venerable Moggaliputta Tissa, the recognized leader
of Theravada, decided to send competent Arahants to propagate the
Buddha’s Teaching all over India and beyond. Each team was
headed by an Elder and consisted of five monks, the quorum
required to confer higher ordination in remote regions. The names of
the Elders and the nine places where they were deputed are given in
the Mahavamsa13. Archeology has confirmed the historicity of
these missions. In Stupa No. 2 at Sanchi near Bhopal, were found
two relic caskets from the 2nd or 1st century BC, inscribed with the
names of some of the missionaries. In this way the Buddha’s
Teachings spread in the four directions after the Third Council.
and Bhaddasala Theras
___________________________________________________
1Gandhara comprises the districts of Peshawar & Rawalpindi in Pakistan.
Kasmira is modern Kashmir. 2Mahimsamandala is generally taken as modern Mysore. 3Vanavasi was composed of coastal regions such as Kerala and Malabar.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
4Aparantaka or the ‘western ends’ comprise the Mumbai (Bombay)
region, northern Gujarat, Kachchh and Sind. 5Mararattha is modern Maharashtra. 6Yonaka (Sanskrit Yavana) together with the Kambojas means clans of
foreign race in the northwest frontier included in Asoka’s empire. 7Himavantapadesa is the Himalayan country.
8Suvannabhumi or ‘golden land’ is Bago (Pegu) and Mawlamyine
(Moulmein) district in Mon state of Myanmar (Burma). 9Tambapannidipa is the island of Sri Lanka. _______________________________________________________
c) Achievements of the Third Council
The Third Council refuted and eliminated all the tendencies which
were no longer regarded as consistent with the faith and brought the
Pali Canon to a close. However, its greatest achievement was the
sending of missionaries to other countries to propagate the faith
because prior to this, Buddhism was basically a local religion
confined mainly to a few states of Northern India. Thanks to the
wisdom and foresight of Venerable Moggaliputta Tissa, the royal
patronage of Emperor Asoka and the teams of highly dedicated
missionaries, the Buddha Sasana has spread beyond the borders of
its narrower home. Thus when Buddhism disappeared from India for
six hundred years after the Muslim conquest during the 12th century
AD, the light of the Dhamma still shone in Sri Lanka, Myanmar and
other Theravada countries where the Sasana had been founded.
Today we are witnessing a new phenomenon whereby monks from
other Buddhist countries are returning to India to revive the Buddha Sasana in its country of origin!
Strangely enough, a story in the Mahavamsa written during the 6th century AD (ote 4) tells us that Venerable Moggaliputta Tissa was
a Brahma-god called Tissa in his previous existence. At the time of
the Second Council, the Arahants, foreseeing danger to the religion
in the future, approached him for help as his lifespan in the Brahma
realm was coming to an end. He consented to be born in the world of
men in order to prevent the downfall of the Buddha’s religion.
Subsequent events appear to confirm the prophecy of the Arahants of the Second Council.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
9. Committing the Tipitaka to Memory
The Tipitaka, which contains all the Teachings of the Buddha during
his 45-years ministry, is about 11 times the size of the Bible. Its
sheer volume has led some scholars to think that the First Council
was pure fiction and that the huge mass of the Vinaya and Sutta
Pitaka recited was impossible. It is just beyond the comprehension
of the skeptical scholar that someone like Ven. Ananda could be able
to remember so much! However monks with such prodigious
memory are found in the Sangha. During the Sixth Buddhist Council
held in Yangon in 1956, the late Venerable Mingun Sayadaw
Ashin Vicittasarabhivamsa had committed the whole Tipitaka to
memory and was able to answer all questions related to it when
questioned by the chief questioner of the Synod, the late Venerable Mahasi Sayadaw Ashin Sobhana. Today, Myanmar has produced
several living Tipitakadharas, or persons who have committed the
whole Tipitaka to memory! (ote 5)
Recent studies by Salomon19 suggest that there was no written
language during the Buddha’s time. The early Indian Brahmi and
Karosthi scripts appeared to originate from the Mauryan era based
on the testimony of Megasthenes to the absence of writing in the
early Mauryan period and the persistent failure to find and identify
actual specimens of pre-Asokan writing. However, such evidence is
by no means conclusive. Although the art of writing was employed
later to give instructions, it did not become popular, the emphasis of
education being on the development of memory and the retentive
power. Therefore, the oral tradition continued to be the established
custom to transmit the Teaching. Monks were still required to
memorize the Teaching even after the written language appeared,
just as it is still practised today by Theravada monks in Burma.
Although the majority of the sects started to use Sanskrit or mixed-
Sanskrit as the language of transmission, the orthodox Theravada kept strictly to Pali. Thus, Theravada monks became very adept in
reciting the Pali texts, aided by their highly developed memory skills
so well attested in ancient and modern India. With different groups
of monks specializing in their respective sections of the Tipitaka, it
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
would not be difficult for them to recite the whole Tipitaka by combining their expertise. The Pali literature is replete with terms
describing the areas of specialization of monks with respect to the Tipitaka, such as:
i) Suttantika or master of the Sutta Pitaka
ii) Vinaya-dhara or one versed in the Vinaya or Discipline
iii) Matika-dhara or one versed in matika or Abhidhamma iv) Digha-bhanaka and Majjhima-bhanaka (Reciters of the Digha
and Majjhima ikayas)
This demonstrates that the ancient theras (monks) had developed a
system whereby they could collectively preserve the entire Tipitaka intact from memory. Some of them were Arahants, and so by
definition, ‘pure ones’ free from lust, ill-will or aversion, and
delusion. With such purity of mind, they were without doubt,
capable of retaining perfectly the Buddha’s words in their minds.
Thus they ensured that the Buddha’s teachings would be preserved
faithfully for posterity.
10. Fourth Council: Committing the Tipitaka
to Writing
Situated off the main road about 40 km from Kandy in Sri Lanka is a
village called Matale. Although lesser known to ordinary tourists, it
is well-known to Buddhist scholars because here one can find the International Buddhist Library & Museum and the historic Aloka Cave, site of the Fourth Council, where the Buddha’s
Teachings were committed from oral transmission into writing on
ola palm leaves. Visitors to the Museum will be able to view the
process in which ola leaves are dried, smoothened and observe the
technique of writing with ink on the leaves. There is a showcase,
where a set of the Pali Tipitaka written on ola leaves is kept.
According to the History of the Religion20 (Sasanavamsa), at one
time a famine arose in the island of Sinhala (Ceylon) and many
monks left the island as they feared they would not be able to learn
the three Pitakas due to lack of food. However, 60 monks stayed
behind by the seashore and studied together living on roots, fruits
and the like. Being oppressed by hunger and weakness, they lay
down on the sandy ground while keeping their heads facing each
other and without uttering a word they studied the scriptures in their
minds. Thus did they preserve the three Pitakas together with the
commentary for twelve years, and help the Religion forward. At the
end of twelve years, 700 monks returned from India and studied the
Teachings together with the 60 monks who had stayed behind. At
that time they agreed with each other and did not differ. This was
how the great Elders or Mahatheras (monks of twenty years
standing or more) accomplished the difficult task of remembering
precisely the three Pitakas orally in this way.
The zeal and dedication of the ancient theras in the learning of the
canonical texts without missing a single word is illustrated by the
following story. After he had learnt the Buddha’s words from the Elder Dhammarakkhita of Yona country in India, the Elder Tissa,
son of a landlord Punabbasu, took leave to return to Ceylon. While
traveling to the port to board a ship to sail home, he had some doubts
regarding a certain verse in the Tipitaka. So he retraced the journey
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
back to his teacher, a distance of 100 yojanas (1 yojana = 8 to 12
miles) in order to remove his doubt before his teacher. In this way, it
should be understood how very difficult a task it was to bear in
mind, the canonical texts without missing a single word. And
whatever they could not learn by heart, they preserved by way of
study, remembrance and the like, in order that it might neither
disappear nor be confused. In this way, for a long time since the
First Council, the succession of great Elders handed down the
canonical texts even orally.
a) Documentation of the Tipitaka on Palm Leaves
According to records compiled by Ven. anamoli 21, four months
after Vattagamini Abhaya became king of Lanka (104-88BC) his
reign was interrupted by the rebellion of the Brahman Tissa,
followed by famine, invasion by the Tamils and the king’s exile. The bhikkhus from the Mahavihara or Great Monastery all dispersed to
the south and to India. After fourteen years, the king returned and
defeated the Tamils. With the restoration of the king, the bhikkhus returned to Sri Lanka. Filled with religious zeal, Vattagamini built
the Abhayagiri vihara and offered it to the thera Mahatissa who
had assisted him in his bid to regain his kingdom. Later on, the
monks of the Abhayagiri seceded from the Mahavihara and became
schismatic. Sensing insecurity, the Mahavihara took the precaution
to commit the Tipitaka for the first time to writing, doing it in the
provinces away from the king’s presence.
About four hundred and fifty years after the Parinibbana, during the
reign of King Vattagamini in 89 BC (*see footnote), 500 great
Elders held a Council presided by Ven. Rakkhita Mahathera and
thinking, “In future, beings of poor mindfulness, wisdom and
concentration, will not be able to bear in mind (the canonical texts)
orally”, decided that the three Pitakas together with the commentary
should be written in books. It was a time when the viharas were
deserted and oral transmission of the texts was difficult. The art of
writing had, by this time developed substantially, so it was thought
expedient and necessary to have the entire body of the Buddha’s
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
teaching written down to prevent confusion or disappearance of the
True Religion.
The historic event took place at the Aloka cave Vihara or Aluvihara in the Malaya country (Matale), a place in the island of Tambapanni
(Ceylon). This council is considered to be the Fourth by the
Theravada school although in India, another council held under the
patronage of the Kushan king Kanishka (ote 6) around 100 AD is
considered as the Fourth Council.
At the end of this Council, the texts along with the Attha-kathas (commentaries) were inscribed on ola palm leaves and the scriptures
were thoroughly checked and rechecked to ensure their authenticity.
This was how the three Pitakas were preserved. A visit to Aloka
Cave will certainly evoke a deep sense of gratitude to the Sangha for
their wisdom and compassion in authenticating and documenting the
Buddha’s teachings for future generations. Thanks to the foresight
and indefatigable efforts of these great Elders, there is no room
either now or in the future for self-styled ‘progressive monks or
scholars’ to adulterate the pure Teaching.
*(The dates are calculated according to the Theravada tradition,
which places the Buddha’s Parinibbana in 543BC. Western sources
place the Buddha’s Parinibbana in 483BC, 60 years later.)
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
11. Fifth and Sixth Councils in Myanmar22
According to the Mahavamsa13, at the end of the Third Council,
missionary monks were sent to various countries neighbouring India
by the Council President Ven. Moggaliputta Tissa to propagate the
Buddha’s Teaching. Two monks, Ven. Sona and Ven. Uttara were
sent to Suvannabhumi, which is Bago and Mawlamyine (Moulmein)
district in Mon state of Myanmar, with the objective of founding
the Buddha Sasana there. They converted the Myanmar people in
that region to the religion by preaching the Brahmajala Sutta. Thereafter the Buddha Sasana was firmly established in Myanmar
for over two thousand years. Hence it is not surprising that Myanmar
has taken the leading role in preserving, propagating and
perpetuating the Buddha’s Teaching in modern times by holding two
Buddhist councils during the last two centuries.
a) The Fifth Council (Panca Sangiti)
According to the Theravada tradition, the Fifth Council took place in
Mandalay, Myanmar in 1871AD during the reign of King Mindon.
The chief objective of this Synod was to recite all the teachings of
the Buddha and examine them in minute detail for errors, alterations
and omissions. Three Great Elders, Ven. Mahathera
Jagarabhivamsa, Ven. arindabhidhaja, and Ven. Mahathera
Sumangalasami led this council attended by 2,400 monks. Their
joint Dhamma recitation (Dhamma Sangiti) lasted five months.
At the end of the Fifth Council, the entire Tipitaka was inscribed on
729 marble slabs in the Myanmar script for posterity. Each marble
slab measured 1.68m high, 1.07m wide and about 0.13m thick and
this monumental task was executed by many skillful craftsmen.
Upon completion, each slab was housed in a beautiful miniature
pagoda on a special site in the grounds of King Mindon’s Kuthodaw
Pagoda at the foot of Mandalay Hill. According to the Guinness
Book of Records, these 729 slabs represent the largest book in the
world today.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
b) The Sixth Council (Chattha Sangiti)
The Sixth Council was held from 1954 to 1956 under the auspices of
the Burmese Government led by the then Prime Minister, U Nu. It
was held at Kaba Aye, Yangon in the Maha Passana Guha, a huge
assembly hall resembling the great cave at Sattapanni in Rajagaha,
venue of the First Council. Like the preceding councils, the objective
was to authenticate and preserve the genuine Dhamma and Vinaya.
A total of 2473 monks from Myanmar and 144 monks from seven
other countries, namely, Cambodia, India, Laos, Nepal, Sri Lanka,
Thailand and Vietnam took part in the Rehearsal.
Preliminary preparations lasted three years from 1951-1954 whereby
the Tipitaka and its allied literature in all scripts were painstakingly
examined with their differences noted, the necessary corrections
made, and collated. It was found that there was not much difference
in the content of any of the texts. Then having agreed upon the final
version, approved unanimously by all the parties concerned, the full
Assembly met on the full-moon day of May 1954. All the 40 books
of authenticated, accepted version of the Pali Pitaka were chanted by
2600 bhikkhus in five sessions spread out over two years from 1954
to 1956. The late Mahasi Sayadaw Bhadanta Sobhana acted as Pucchaka (Questioner) while the late Mingun Sayadaw Bhadanta
Vicittasarabhivamsa acted as Vissajjhaka (Answerer) answering
correctly all questions related to the Tipitaka from memory. Finally,
after the Council had officially approved the texts, all of the books of
the Tipitaka and their Commentaries were prepared for printing.
This notable achievement was made possible through the dedicated
efforts of the 2,600 monks and numerous lay people. Their noble
task came to completion on the full-moon day of May 1956, to
coincide with the 2,500th Anniversary of the Lord Buddha’s Mahaparinibbana. The version of the Tipitaka of this Council
known as the Sixth Synod Edition has been recognized as the
pristine teachings of the Buddha. It is the most authoritative rendering today. After the scriptures had been examined thoroughly
several times, they were put into print, covering 52 treatises in 40
volumes, or 8026 pages in total. At the end of this Council, all the
participating countries had the Pali Tipitaka rendered into their
native scripts, with the exception of India.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Conclusion
The Buddhist Councils were crucial in ensuring that the true
doctrines of the Buddha were preserved for future generations. Each
council authenticated the Pali Tipitaka by rehearsing them in an
assembly comprising hundreds of learned monks and Arahants,
whereby false doctrines were purged and points of controversy
settled. The Pali Canon or Tipitaka is generally considered to be the oldest body of Scriptures documenting the Buddha’s teachings,
somewhat older than its Sanskrit counterpart, though some Sanskrit
scholars resist this opinion. According to Childers9, the Pali version
of the Buddhist Scriptures is the only genuine and original one.
When the Buddha made the injunction that monks were to learn his
teaching in ‘saka nirutti’ (own language) meaning Magadhi, the common dialect of the region in his time, it was in consonance with
the ancient method of learning by oral tradition whereby pupils were
required to learn the master’s doctrine in the language that the latter
preached by. In an oral tradition, mistakes and distortions are bound
to arise frequently. By adopting a common medium of instruction,
these mistakes and distortions can be quickly detected and corrected
by rehearsing together. This was what actually took place in the
Buddhist Councils after the Buddha’s Parinibbana to ensure that the
true teachings were preserved.
There is much controversy among scholars regarding the origin of
Pali, the language of Theravada Scriptures. However to Theravada
Buddhists, it is a non-issue. As pointed out by Sayadaw U Thittila1,
the Pali Canon contains everything necessary to show forth the Path
to the ultimate goal of ibbana, the cessation of all suffering. This
can only mean one thing, namely, that the Buddha’s true teachings have been preserved in its pristine form in the Pali Canon. For this
we are indebted to the religious zeal, dedication and prodigious
memory of the ancient monks (Theras) in preserving, propagating
and perpetuating the Teachings of the Buddha, from his Mahaparinibbana till the present day.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Conclusion
The Buddhist Councils were crucial in ensuring that the true
doctrines of the Buddha were preserved for future generations. Each
council authenticated the Pali Tipitaka by rehearsing them in an
assembly comprising hundreds of learned monks and Arahants,
whereby false doctrines were purged and points of controversy
settled. The Pali Canon or Tipitaka is generally considered to be the oldest body of Scriptures documenting the Buddha’s teachings,
somewhat older than its Sanskrit counterpart, though some Sanskrit
scholars resist this opinion. According to Childers9, the Pali version
of the Buddhist Scriptures is the only genuine and original one.
When the Buddha made the injunction that monks were to learn his
teaching in ‘saka nirutti’ (own language) meaning Magadhi, the common dialect of the region in his time, it was in consonance with
the ancient method of learning by oral tradition whereby pupils were
required to learn the master’s doctrine in the language that the latter
preached by. In an oral tradition, mistakes and distortions are bound
to arise frequently. By adopting a common medium of instruction,
these mistakes and distortions can be quickly detected and corrected
by rehearsing together. This was what actually took place in the
Buddhist Councils after the Buddha’s Parinibbana to ensure that the
true teachings were preserved.
There is much controversy among scholars regarding the origin of
Pali, the language of Theravada Scriptures. However to Theravada
Buddhists, it is a non-issue. As pointed out by Sayadaw U Thittila1,
the Pali Canon contains everything necessary to show forth the Path
to the ultimate goal of ibbana, the cessation of all suffering. This
can only mean one thing, namely, that the Buddha’s true teachings have been preserved in its pristine form in the Pali Canon. For this
we are indebted to the religious zeal, dedication and prodigious
memory of the ancient monks (Theras) in preserving, propagating
and perpetuating the Teachings of the Buddha, from his Mahaparinibbana till the present day.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Appendix Contents of the Tipitaka or Three Baskets
a) Vinaya Pitaka or Basket of Discipline Made up of rules of discipline laid down by the Buddha for
regulating the conduct of disciples who have been ordained into the
Order as bhikkhus (monks) and bhikkhunis (nuns)
Consists of 5 books, namely:
1) Major Offences (Parajika) ─ including explanation of how each
rule was promulgated and listing special cases and exceptions.
2) Minor Offences (Pacittiya) ─ including explanations and
exceptions.
3) Great Section (Mahavagga) ─ giving rules for admission into
the Sangha, ordination, dress-code, residence, and rules for
performance of special monastic activities.
4) Smaller Section (Cullavagga) ─ dealing with the treatment,
offences, and duties of teachers and novices, with special rules
for nuns.
5) Epitome of the Vinaya Pitaka (Parivara) ─ containing
commentary primarily on the Great Section and stories about the
events following the Buddha’s Enlightenment.
b) Sutta Pitaka or Basket of Discourses Contains the discourses delivered by the Buddha on various
occasions as well as some discourse delivered by his disciples. It is
divided into 5 Collections or ikayas.
1) Collection of Long Discourses (Digha ikaya) ─ 34 discourses
divided into 3 sections dealing with training of the disciple.
2) Collection of Medium-Length Discourses (Majjhima ikaya) ─
152 discourses, many of which tell of the Buddha’s austerities,
Enlightenment and early teachings.
3) Collection of Connected Discourses (Samyutta ikaya) ─ these
are divided according to subject matter into 5 divisions
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
4) Collection of Discourses from Gradual Sayings (Anguttara
ikaya) ─ 9557 short discourses in 11 divisions, beginning with
discourses on 1 subject in first division, 2 subjects in second
division and moving up to discourses containing 11 subjects in
the last division. The name Anguttara means ‘increasing by one
item’.
5) Collection of Short Discourses (Khuddaka ikaya) ─ This is the
biggest volume, made up of 15 books which contains the most
exquisite parts of the entire canon:
i) Shorter Texts (Khuddaka Patha)
ii) The Way of Truth (Dhammapada)
iii) Solemn Utterances (Udana)
iv) Thus it was said (Iti-vuttaka)
v) Collected Discourses (Sutta ipata)
vi) Stories of Celestial Mansions (Vimana Vatthu)
vii) Stories of Departed Spirits (Peta Vatthu)
viii) Psalms of the Brethen (Theragatha)
ix) Psalms of the Sisters (Therigatha)
x) Birth Stories (Jataka)
xi) Expositions (iddesa)
xii) Analytical Knowledge (Patisambhida)
xiii) Lives of Arahants (Apadana)
xiv) Chronicle of Buddhas (Buddhavamsa)
xv) Basket of Conduct (Cariya Pitaka)
c) Abhidhamma Pitaka or Basket of Ultimate Things The Abhidhamma was incorporated as the Third Basket during the
Third Council held in the 3rd century BC. It deals with the higher
philosophy of the Buddha and contains these seven books:
1) Enumeration of Phenomena (Dhammasangani)
2) Book of Analysis (Vibhanga)
3) Treatise on the Elements (Dhatukatha)
4) Book of Human Types (Puggala Pannati)
5) Points of Controversy (Kathavatthu)
6) Book of Pairs (Yamaka)
7) Conditional Relations (Patthana)
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Explanatory otes
ote 1: Pali and Magadhi
Many theories have been proposed by scholars regarding the original home
of Pali. According to Ven. Anagarika Dharmapala7, Oldenburg is of
opinion that Pali had for its home the country south of the Vindhya
Mountains. Another noted critic of Pali Dr. Franke is of the view that the
home of Pali may be found between the middle and western Vindhya
mountains. Yet another critic Dr. Windisch differs in his conclusions with
Franke and Oldenburg and says that the Buddha used the language of
Magadha. Many Pali scholars are of the opinion that literary Pali is the
vernacular Magadhi used by the Buddha to preach the Dhamma and the use
of the word Pali as the name of the language in which the Buddhist texts
are composed is purely figurative and that its real name is Magadhi.
The Blessed One wished that the language used to convey the message of
Buddha should be the language of the people, and not Sanskrit. Magadhi,
Suraseni, Paisaci, Maharashtri, Prakrit were the dialects spoken by the
people at the time, and the Blessed One beautified the vernacular by
inventing expressions and terms to expound His wonderful Doctrine of the Bodhipakkhiya Dhamma. Pali may be called the middle language which
was used by the Blessed One to expound the Doctrine of the, Middle Path.
The ornate and embellished Sanskrit and the vulgar Paisaci Prakrit He
avoided, and made a classic of purified Magadhi, which was called Pali to
designate the language that He used as different from existing dialects. Pali
is the language of the Buddha which could easily be understood by the
natives of Magadha, Kosala, Suraseni, Kasi, and Gandhara.
Sten Konow has shown the resemblances that exist between Pali words and
Paisaci. Sir George Grierson, at one time Collector of Gaya and an expert
of Hindi dialects, agrees with Windisch that literary Pali is Magadhi. He
gives a list of the places where the Paisaci dialects were spoken, namely:
Kancidesiya, Pandya Pancala; Gauda, Magadha, Vracada, Dakshinatya,
Saurasena, Kaikeya, Sabara, Dravida. Pandya, Kekaya, Bahlika, Simhala,
Nepala, Kuntala, Sudhesna, Bota, Gandhara, Haiva and Kannojana.
Says Dr. Grierson: “The first thing that strikes one about these three lists is
the great extent of country that they cover. If we are to accept them in their
entirety, Paisaci Prakrit was spoken over nearly the whole of India and also
in Tibet.” Since the time of the Blessed One the Pali language began
spreading not only in India, but beyond. Wherever the Buddhist Bhikkhus
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
went there arose centres of literary culture, and they transplanted Indian art,
agriculture, gardening, floriculture, architecture, etc.
ote 2: The Four Great Authorities (Mahaparinibbana Sutta)
During the journey to his final resting place in Kusinara, the Buddha stayed
at the Ananda shrine in Bhoganagara (present day Kesariya) and taught
the four standards by which his disciples would be able to decide whether a
certain teaching was actually his words or not. These standards, called the Four Great Authorities are:
(a) A bhikkhu may say: “I heard and learned it from the Blessed One’s
own lips; this is the Law, this is the Discipline, this is the Master’s
teaching”.
(b) A bhikkhu may say: “In a certain dwelling place there is a community
of elders and a chief; I heard and learned it from the lips of that
community; this is the Law, this is the Discipline, this is the Master’s
teaching”.
(c) A bhikkhu may say: “In a certain dwelling place many elder bhikkhus live who are learned, expert in the traditions, memorizers of the
Discipline, memorizers of the Codes; I heard and learned it from those
elders’ own lips; this is the Law, this is the Discipline, this is the
Master’s teaching”.
(d) A bhikkhu may say: “In a certain dwelling place an elder bhikkhu lives
who is learned, expert in the traditions, memorizer of the Discipline,
memorizer of the Codes; I heard and learned it from that elder’s own
lips; this is the Law, this is the Discipline, this is the Master’s
teaching”.
In such a case, the declaration of this bhikkhu should be neither approved
nor disapproved but carefully studied word by word and then verified in
the Vinaya Discipline or confirmed in the Sutta Discourses.
If they are found to be not verified in the Vinaya or confirmed in the Suttas, one can conclude that they are not the Blessed One’s word, they are wrongly learned by that bhikkhu or that community or by those elders or
by that elder. One should accordingly reject them.
If however, they are found to be verified in the Vinaya and confirmed in
the Suttas, one can conclude that they are the Blessed One’s word, they are rightly learned by that bhikkhu or that community or by those elders or by
that elder. One should accordingly accept them.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
ote 3: Eighteen ikayas (Ancient Schools of Buddhism)
A) Mahasanghika and Related Schools.
Mahasanghika or School of the Great Assembly (attended by ten
thousand heretical monks) is acknowledged as the first ikaya to secede
from the original Sangha after the Second Council. They had their main
centre at Pataliputta but later on migrated from Magadha in two streams,
one northwards and the other towards the south. The southern group settled
down in Andhra Pradesh around Amaravati and Dhanakataka, their
branches concentrating at Nagarjunikonda, dwelling on the mountains
around. The Pali version has been fully borne out by the inscriptions
discovered in these areas, namely, the Pubbaseliyas, Uttaraseliyas or
Aparaseliyas, Siddhatthikas and Rajagirikas, collectively designated as Andhakas by Buddhaghosa in his commentary on the Kathavatthu. Of the
northern Mahasanghikas, he mentioned the Ekabboharikas, Gokulikas,
Pannattivadins and Bahusuttika. However except for the Gokulikas, their
views have not been referred to in the Kathavatthu, indicating perhaps they
ceased to retain any practical importance at all.
1) Gokulika (Kukkulika) — The doctrine of this school considered the
world to be red-hot with misery and devoid of happiness, a kukkula,
due to the misunderstanding of the Fire Sermon.
2) Ekavyoharika (Ekavyavaharika) — This school was hardly known in
later times and was probably reabsorbed into the Mahasanghika.
3) Bahulika (Bahusrutiya) — This school emphasized religious
knowledge and erudition (bahusutta = learning).
4) Cetiyavada (Chaitiyavada) — This school emphasized the cetiya or
shrine worship. It is identified with the Lokottaravadins because the
Mahavastu, which is an avowed text of the Lokottaravadins, gives
prominence to the worship of cetiyas.
5) Pannattivada (Prajnaptivada) — the concept (= pannatti) school
6) Purvasaila and Aparasaila (= Uttarasaila) — refer to the schools of
Andhra country whose followers were called the “East-Cliffmen” and
“Opposite Cliffmen” respectively. Part of the Andhaka schools.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
B) Theravada (Sthavira) and Related Schools
Theravada means the doctrine of the Elders and was the original Sangha from which the other schools seceded. Its texts are written in Pali,
recognized as the vernacular language used by the Buddha.
1) Mahisasaka — named after Mahisaka country where this school was
formed. Like Theravada, the Mahisasaka adhere to the view that an Arahant is beyond the reach of any seduction and cannot relapse.
2) Vajjiputaka (Vatsiputriya) — probably formed by Vajjian monks who
did not join the Mahasanghika but branched out independently later.
They prepared a new recension of the Abhidhamma based on the belief
of the existence of a personality or puggala, a belief shared by the
Sammitiyas. Both schools were also called Puggalavadins.
3) Dhammuttarika (Dharmottariya) — Higher Dhamma school an
offshoot of the Vajjiputtakas and were found in Aparanta on the coast
of Maharastra at the port of Soparaka and places nearby.
4) Bhaddayanika (Bhadrayanika) — the “Auspicious” vehicle, an
offshoot of Vajjiputtaka. To the Bhaddayanikas is attributed the
doctrine of “anupubbabhisamaya” – that realization of the Four Noble
Truths is acquired in segmentary order
5) Channagarika (Sannagarika) — School of six towns, an offshoot of
Vajjiputtaka. To them is attributed the doctrine of Dukkhaharoti, the
utterance of the word “dukkha” leads to knowledge (nana).
6) Sammitiya (Sammatiya) — from “samma ditthi” means the school of
Right View. It ascribes its origin to Mahakaccana but Mahavamsa puts
it as an offshoot of Vajjiputtaka. The only remarkable doctrine of the
Sammitiyas is that regarding the nature of the puggala, which served
as the carrier of the five kandhas or aggregates through births and
rebirths of beings. Like the Sabbathivadins they also held that there is
an antarabhava i.e. an intermediate state between the death of a being
and its rebirth.
7) Sabbathivada (Sarvastivadin) — derived from “sabba athi” or
“everything exists” and refers to the doctrine of this school. They held
almost the same views about the human life and the universe as the
Theravadins, in the non-existence of soul, in impermanence and the
law of Kamma. However the Sabbathivadins believed in the reality of
the five aggregates (khandhas) that compose a being as against the
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Theravadin’s view of their unreality. Thus they admitted the reality of
khandhas as existing in all times – past, present and future.
8) Dhammagutika (Dharmagupta) — started in Gujarat and Sindhu and
named after the Greek missionary Dhammarakkhita or Dharmagupta
who was sent there after the Third Council. This explains why it was
not mentioned in the Kathavatthu.
9) Kassapiya (Kasyapiya) — named after the founder Kassapagotta, who
with Majjhima propagated Buddhism in the Himalayan region. It is
identical with the Haimavata school.
10) Samkantika (Sautrantika) — This school denied the authority of Abhidhamma and admitted only that of the suttas. Hence they were
closer to the Suttavadins who followed the doctrine of the suttas.
ote 4: Venerable Moggaliputta Tissa
According to Mahavamsa, the Venerable Moggaliputta Tissa, President
of the Third Council, was a Brahma-god called Tissa in his previous
existence. At the time of the Second Council, the Arahants, foreseeing
danger to the religion in the future, approached him for help as his lifespan
in the Brahma realm was coming to an end. He consented to be born in the
world of men in order to prevent the downfall of the Buddha’s religion and
subsequently took rebirth as the son of the brahmin Moggali of Pataliputta.
The Elders Siggava and Candavajji, both disciples of Sonaka (himself a
disciple of Dasaka, who received ordination from Ven. Upali) had been
entrusted with the task of converting him. From the time of Tissa’s birth,
therefore, for seven years, Siggava went daily to the house of Moggali, but
not even one word of welcome like “Go further on”, did he receive. In the
eighth year someone said to him, “Go further on.” As he went out he met
Moggali, and on being asked whether he had received anything at his
house, he said he had. Moggali inquired at home and the next day charged
Siggava with lying. But hearing Siggava’s explanation, he was greatly
pleased and thereafter constantly offered Siggava hospitality at his house.
One day, young Tissa, who was thoroughly proficient in the Vedas, was
much annoyed at finding Siggava occupying his seat and spoke to him
harshly. But Siggava started to talk to him and asked him a question from
the Citta Yamaka. Tissa could not answer it and in order to learn the
Buddha’s teachings, he entered the Order under Siggava, becoming a Sotapanna or Stream-winner soon after. Siggava instructed him in the
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Vinaya and Candavajji in the Sutta and Abhidhamma Pitakas. In due course
he attained Arahantship together with the supernormal powers and became
the acknowledged leader of the monks at Pataliputta.
At the festival of dedication of the Asokarama and the other monasteries
built by King Asoka, Ven. Moggaliputta Tissa, in answer to a question by
Asoka, said that even a lavish donor of gifts like him was not a kinsman of
the Buddha but one becomes a kinsman of the Buddha’s religion only by
letting one’s son or daughter enter the Order. Acting on this suggestion,
Asoka had two of his children, Mahinda and Sanghamitta ordained. Ven.
Moggaliputta Tissa acted as Mahinda’s preceptor. Later, because of the
great gains which accrued to the monks through Asoka’s patronage of the
Buddha’s religion, the Order became corrupted as heretics donned the
yellow robe for material gain and dwelt together with the bhikkhus. Ven.
Moggaliputta Tissa committed the monks to the charge of Mahinda, and for
seven years lived in solitary retreat in the Ahoganga Mountain.
Due to the great number of heretics and their unruliness, no Uposatha ceremony was held for seven years in all the monasteries. When Asoka sent
his minister to investigate and settle the matter, the foolish official killed
several monks. Hearing of the misdeed, Asoka was filled with remorse and
doubts lingered in his mind whether he was responsible for the crime. He
was told that Ven. Moggaliputta Tissa, who was living in solitary retreat on
the Ahoganga Mountain further up the Ganges, could resolve his doubt.
From there Asoka sent for him to solve his doubts as to what measure of sin
belonged to him owing to the killing of the monks by his minister. But Ven.
Moggaliputta Tissa would not come until Asoka appealed to him that his
services were needed to befriend the religion. The Elder traveled by boat to
Pataliputta, and was met at the landing place by the king who helped him
out by supporting him on his arm.
The king then led him to Rativaddhana Park and to test the Elder’s
faculty, begged him to perform a miracle, which the Elder consented to do
and made the earth quake in a single region. To convince the king that the
killing of the monks involved no guilt on himself, the Elder preached to
him the Tittira Jataka. Within a week, with the aid of two yakkhas, the
king had all the monks gathered together and held an assembly at the
Asokarama. In the presence of Ven. Moggaliputta Tissa, Asoka questioned
the monks on their various doctrines, and all those holding heretical views
were expelled from the Order, Ven. Moggaliputta Tissa decreeing that the Vibhajjavada alone contained the teaching of the Buddha. Later, in
association with 1,000 Arahants, Ven. Moggaliputta Tissa convened the
Third Council at Asokarama, and compiled the Kathavatthu (Points of
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
Controversy), in refutation of false views. This was in the seventeenth year
of Asoka’s reign and Ven. Moggaliputta Tissa was seventy-two years old.
At the conclusion of the Council in nine months, Ven. Moggaliputta Tissa
made arrangements, in the month of Kattika, for monks to go to the
countries adjacent to India for the propagation of the religion.
ote 5: Tipitakadharas of Myanmar Today
Tipitakadhara = Bearer of the Tipitaka (’recitation’)
Tipitakakawida = Bearer of the Tipitaka (’oral’ and ‘written’)
Maha Tipitakakawida = Passing the ‘oral’ and ‘written’ with distinction
Dhammabhandagarika = Keeper of the Dhamma Treasure
The above Titles are awarded to successful Buddhist monks in Myanmar if
the candidates can recite 8026 pages of the Buddhist Canon or Tipitaka and
also pass the written examination, which includes the Commentaries and
Sub-commentaries. Tipitakadhara Selection Examination is the most
extensive, most difficult and highest. No one passed any of the categories in
1948 when it was first held in Rangoon (Yangon) after the country gained
Independence. The aim of the examination was to promote the emergence
of the outstanding personalities who can memorize and recite the whole of
the Tipitaka (8026 pages or about 2.4 million words in Myanmar Pali).
It is the longest examination in the world and the entire examination is
spread over five years. In the first and second year, the candidates are
examined in Vinaya Pitaka (2260 Pages) lasting a total of 20 days (3 days
each for 5 volumes plus 5 days for the written part covering the
Commentaries and Sub-commentaries). In the third year the candidates are
examined in 3 volumes of the Sutta Pitaka (779 pages). In the fourth and
the fifth years, the examination on the first five (1390 pages) and the last
two (3597 pages) of seven volumes of the Abhidhamma Pitaka is arranged.
The total length of the examination used to be four years before.
The first successful candidate was Venerable U Vicittasarabhivamsa, who
was later known as the ‘Mingun Sayadaw’. He passed the Vinaya part in the
1950 Examination. In 1953 he completed the final part at that time of the Pathika Vagga of the Sutta Pitaka and became the first ever ‘Tipitakadhara‘
in Myanmar (Burma) at the age of 42 and his achievement was recorded in
the Guinness Book of Records. Since then, more and more outstanding
monks have been awarded full titles for their fabulous memory. Since 1948,
the following candidates have earned the title of Tipitakadhara.
One may question the wisdom of arranging this extremely difficult
examination now that we can put the Tipitaka texts on CD-ROM and there
is no question of the Tipitaka texts disappearing from this world. But the
actual rewards of the whole examination is reflected in the emergence of
thousands of monks who have memorized all or some of the texts by heart
and are able to help lay worshippers with their instant sermons and
discourses, faster than the CD-Rom texts appear on the computer screen.
Mastery of the Pali Canon will ensure that the monks transmit their
knowledge with authority. So the ultimate aim of the Tipitaka Examination
is to promote propagation of the Buddhist Teaching, which is the noblest of
all the gifts, the Gift of the Dhamma in its purest form. 1
Reference: Tipitaka Golden Jubilee 1948/49 – 1997/98 Magazine,
Religious Affairs Directorate Press, Myanmar, 1998
ote 6: King Kanishka of the Kushans
The Kushans belonged to the Yueh-chih tribe, who originally lived in the
western frontier of China between Tun-huang and Chi-lien-shan. They were
driven out of China by the Hsiung-nu (the powerful Asiatic Huns of North
China) around 177BC and the greater part of the group migrated westward
into present-day eastern Kyrgyzstan around Lake Issyk Kul, driving south
the local nomadic Sakas or Scythians. Not long after this, the Yueh-chih
faced another round of attack by the Hsiung-nu, forcing them to flee to Sogdiana (present day Uzbekistan, west of Ferghana) and Bactria (ancient
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
country lying between the Hindu Kush and the Oxus River in what is now
Afghanistan, Uzbekistan and Tajikistan), where they overran the local
Sakas. They and related tribes are the Asiani and Tokharians of Western
sources. In around 128BC, the Yueh-chih were recorded as living north of
the Oxus River (Amu Darya) ruling over Bactria which they had divided
into five divisions. A new dynasty, that of the Kushans was subsequently
founded by one of the five chieftains named Kujula Kadphises, who
united the other four divisions under his rule. Kujula Kadphises invaded Parthia (the country around Khorastan in Iran) and took Kabul. His son V’ima Kadphises succeeded him and inherited a large kingdom consisting
of the Kushan homelands north of the Oxus and Kujula’s conquest – Kabul,
Kashmir, Gandhara and Taxila. V’ima increased these holdings with the
subjugation of northern India as far as Mathura.
The most famous Kushan king was Kanishka I (ruled 78 – 102AD) whose
capital was at Purusapura near modern Peshawar. Kanishka succeeded to a
large empire and made it even larger by further conquest of India as far as
Bihar in the east, Sindh and Baluchistan in the southwest. He was later
converted to Buddhism and supported the Sarvastivada, one of the
eighteen ikayas, which dominated in Mathura and in the northwest. Daily
he would invite monks to preach in his palace but found their views so
contradictory that he became confused and consulted the Venerable Parsva about the true doctrine. At the latter’s advice, Kanishka decided to convene
a Council in which the various ikayas were represented. The aim of the Fourth Council was to put an end to the dissensions in the Sangha. It was
presided by Vasumitra and reportedly held in Jalandhar or Kashmir around
100AD. The Theravadins do not recognize this council and there is no
mention of it in the Ceylonese Chronicles. According to the Chinese
pilgrim Hsuan Tsang, after the treatises were composed, they were
engraved on sheets of red copper and stored in stone boxes, which were
deposited in a stupa built for the purpose. These texts have survived only in
Chinese translations and adaptations.
References
1) Chapter One − Origin and Expansion of Buddhism by Ven. J.
Kashyap. Chapter Two − The Fundamental Principles of Theravada
Buddhism by Ven. Sayadaw U Thittila. The Path of the Buddha edited
by Kenneth W. Morgan. Motilal Banarsidass, Delhi, 1986.
2) Indian Buddhism (Chapters One & Ten) by A.K. Warder. Motilal
Banarsidass Publishers Private Limited, Delhi 2000.
3) The Life of the Buddha According to the Pali Canon by Bhikkhu
Nanamoli. Buddhist Publication Society, Kandy, Sri Lanka.
4) The Book of Discipline, Vinayapitaka Cullavagga V, 33 translated by
I.B. Horner. Published by the Pali Text Society, Oxford, England.
5) Vinaya Texts, Cullavagga V, 33, translated from Pali by T.W. Rhys
Davds and Hermann Oldenberg. Motilal Banarsidass Publishers, Delhi
1988.
6) Introduction: A History of Pali Literature by Bimala Churn Law.
Indica Books, Varanasi, India 2000.
7) The Arya Dharma of Sakya Muni, Gautama Buddha or the Ethics of
Self Discipline. By the Venerable the Anagarika Dharmapala.
Published by Maha Bodhi Book Agency, 4-A, Bankim Chatterjee
Street, Calcutta 700 073, India. First Published 1917, Reprinted 1989
8) The Import of Sakaya irutti: A Reappraisal by Dr. Mauli Chand
Prasad in ‘Homage to Bhikkhu Jagdish Kashyap (Commemoration
Volume)’. Published by Nava Nalanda Mahavihara, Bihar, India 1986.
9) A Dictionary of the Pali Language by Robert Caesar Childers. 1974
reprinted by Buddha Sasana Council, Yangon, Myanmar.
10) Numerical Discourses of the Buddha by Nyanaponika Thera &
Bhikkhu Bodhi. The Sacred Literature Series of the International
Sacred Literature Trust. Vistaar Publications, New Delhi, 2000.
11) The Expositor (Atthasalini) – Buddhaghosa’s Commentary on the Dhammasangani, the First Book of the Abhidhamma Pitaka Volumes
I, II. Translated by Pe Maung Tin, PTS, London, 1976.
Microsoft Word - 18_ Three Baskets _Tipitaka_ in Buddhism.doc
12) The First Buddhist Council by Teitaro Suzuki. The Monist – A
Quarterly Magazine Devoted to the Philosophy of Science Volume
XIV Chicago the Open Court Publishing Company 1904. Scanned &
edited by Christopher M. Weimer, April 2002.
13) Mahavamsa or Great Chronicle of Ceylon. Translated into English by
Wilhelm Geiger. Published by the Pali Text Society, London. First
published, 1912.
14) Buddhist Monastic Discipline: The Sanskrit Pratimoksa Sutras of the
Mahasamghikas and Mulasarvastivadins by Charles S. Prebish. Motilal
Banarsidass Publishers Pvt. Ltd., Delhi, 1996.
15) Buddhist Sects in India by Nalinaksha Dutt. Motilal Banarsidass, 2nd Edition, Delhi 1978.
16) Points of Controversy – A Translation of the Katha-Vatthu by Shwe
Zan Aung and Mrs. Rhys Davids. Published by the Pali Texts Society,
London, 1979.
17) Buddhist Monks and Monasteries in India (page 79) by Sukumar Dutt.
Reprinted by Motilal Banarsidass, Delhi 1988.
18) Davids. T. W. Rhys: The Sects of the Buddhists in Journal of the Royal
Asiatic Society 1891, pp. 409-422. The History and Literature of
Buddhism. Bharatiya Publishing House, Varanasi, India 1975
19) The Origin of the Early Indian Scripts: A Review Article by Richard
Salomon, University of Washington. Journal of the American Oriental
Society 115.2 (1995), 271-279.
20) The History of the Religion (Sasanavamsa) translated by Bimala
Churn Law. Sacred Books of the Buddhists, Vol. 1033. Luzac & Co.
Ltd., London 1952.
21) The Path of Purification –Visuddhi Magga. Translated from the Pali
by Bhikkhu Nanamoli. Buddhist Publication Society, Kandy, Sri
Lanka.
22) The Myanmar Contribution to the Spread of Theravada Buddhism
throughout the World by U Ko Lay, Professor, Vipassana Department,
Faculty of Pattipatti, Yangon 1998.
37K 1.6K Share Save Tones And I 3.31M subscribers
There are so many talented people in the world and a lot of dancers
have connected with my song. Me and my team decided to cut together a
small sample of some of the one’s that caught our eye. Credits and time
stamps for their videos below, enjoy!
Lesson Plan Jamaican Song, Dance, and Play: Experiences with Jamaican Musical Traditions Designed by: David Aarons University of Washington
Summary
This lesson is intended to develop knowledge about certain aspects of
Jamaican music and culture. Students will experience glimpses of
Jamaican culture through listening, performance, game play, and
discussion.
Suggested Grade Levels: 3-5 Country: Jamaica Region: Caribbean Genre: World music Instruments: Recorders, side drums, body percussion Language: English Co-curricular Areas: Social studies, dance National Standards: 1, 2, 6, 7, 9
Prerequisites: Recorder skills
Objectives:
Listening to music for “big” and “small” beats Identifying instrumentation aurally Understanding the colonial legacy in Jamaica through music Playing a children’s game
Material:
“Quadrille Band: Quadrille 1st Figure” from Bongo, Backra & Coolie: Jamaican Roots, Vol. 2 “Quadrille Band: Quadrille 4th Figure” from Bongo, Backra & Coolie: Jamaican Roots, Vol. 2 “Fife and Drum: John Canoe Music” from Bongo, Backra & Coolie: Jamaican Roots, Vol. 2 “Manuel Ground” from Children’s Jamaican Songs and Games Pictures of Jamaican instruments that will be heard in these recordings Pictures and maps of Jamaica and the surrounding Caribbean islands Pictures or video clips of traditional Jamaican dances
Lesson Segments:
European Set Dances in Jamaica (National Standards 2, 6, 7, 9) Bringing to Life Jamaican Fife and Drum (National Standards 2, 6, 7, 9) Singing and Playing a Jamaican Folk Song and Game (National Standards 1, 2, 6)
Lesson 1: European Set Dances in Jamaica
Play the track “Quadrille Band: Quadrille 1st Figure.” Ask the students to tap the big (main) beats on their laps. Then get the students to tap the small beats (subdivisions) on their laps.
Ask: Can the small beats can be played in groups of two or four
(simple meter) or in groups of three or six (compound meter)?
(Compound.) Play the track again asking the students to pay attention to the instrumentation. Ask: What instruments do you hear? (Guitar, banjo, fife.) Play the recording again and ask the students to imitate the guitar or banjo strum patterns by tapping them on their laps. Share this insight on the quadrille (also see liner notes):
In the nineteenth century, the enslaved Africans in Jamaica
learned to play European set dances on European instruments. The enslaved people played music for the Europeans but also for themselves. Eventually the music, although originally European, gained a “Jamaican flavor.” Play the track “Quadrille Band: Quadrille 4th Figure.”
Based on the previous exercises, ask the students to identify
the differences between this figure and the first figure. (This one is
faster, in simple time, with more intense banjo strumming.) Play both tracks one after the other. Ask the students to move to each track in the way they think might be appropriate to European set dances in Jamaica. Which figure sounds less “European”?
Assessment:
In small groups, students will be asked to come up with a dance
that accurately portrays the rhythmic flavor of the first piece they
listened to Then students will come up with a contrasting dance that fits more appropriately with the second piece they listened to Students should be able to explain their dance choices using music terminology from this lesson
Lesson 2: Bringing to Life Jamaican Fife and Drum
Play the track “Fife and Drum: John Canoe Music.” Have the children march in time with the music. Ask: What instruments do you hear? (Fife, snare/side drum, bass drum.) Teach (by memory) these two fife patterns on the recorder to some students.
Have the students play each pattern four times before switching to the next pattern.
Teach these drum rhythms to a few students. They should be played
with sticks on any available snare and bass drums (marching drums would
be preferable).
Without playing the recording, have the
students put their parts together one section at a time. Try to have
them march around the room while playing these instruments. Give focus to the fife and drum traditions in Jamaica (see liner notes).
Tell the students that fife and drum music in Jamaica is most
closely associated with the John Canoe (Jonkanoo) masquerade festival. The festival usually happens around Christmas time.
The music is related to the music of the British fife and drum
corps heard during the period of English colonization in Jamaica.
Assessment:
Check to see whether all students can accurately play the fife melodies on the recorder Check to see whether students can accurately play the rhythms of both the snare and bass drums while marching to the beat
Lesson 3: Singing and Playing a Jamaican Folk Song and Game
Have the children sit in a circle so that their knees are touching the knees of the persons on either side. Play the recording “Manuel Ground” (Emanuel Road). Have the children tap the beat on the floor in front of them. Get the children to sing the response “gal and boy” (girl and boy) along with the track. Place stones or bean bags in front of each student. Explain that they will be passing their stone with their right hand to the person to their right. Practice opportunity:
Have each student pass their stone to the right and then
collect the new stone in front of them. Practice this a few times by
repeating the words “right, front, right, front” to a steady pulse. When
you say “right,” they pass to the right; when you say “front,” they
collect the stone in front of them. When they are comfortable passing the stones together, try to get them to pass to the beat of the song. Tell them to start passing when the singer gets to the part “bruk dem one by one.” They should sing the response “gal and boy” while playing the game. Try to learn the calls and sing with the children without the recording.
The bolded words correspond to the motion to the right while
the underlined words correspond to the collection of the new stone.
Go down Emanuel Road, gal and boy fe go bruk rock stone (x2) Bruk dem one by one (gal and boy) Bruk dem two by two (gal and boy) Bruk dem three by three (gal and boy) Finger mash no cry (gal and boy) ’Member a play we dah play (gal and boy) Increase the tempo until the game falls apart.
Assessment:
Check to see whether students are able to pass the stones to the beat using a variety of different tempos Check to see whether they can accurately sing the song and pass the stones at the same time
Dare to do. Motivation 412K subscribers The Story Of Buddha and GOD - an inspirational journey
is a beautiful short video about Buddha and the question of God exists..
Listen to your heart…be happy…don’t give up and always believe!
=====================================================================================================================
Hi everybody i write and speak most of the speeches myself, so if you
need some material or want to do some sort of collaboration, feel free to contact me : kori.sarian@hotmail.com
*FAIR-USE COPYRIGHT DISCLAIMER*
Copyright Disclaimer Under Section 107 of the Copyright Act 1976,
allowance is made for “fair use” for purposes such as criticism,
commenting, news reporting, teaching, scholarship, and research. Fair
use is a use permitted by copyright statute that might otherwise be
infringing. Non-profit, educational or personal use tips the balance in favor of fair use. 1)This video has no negative impact on the original works (It would actually be positive for them) 2)This video is also for teaching purposes. 3)It is not transformative in nature. 4)I only used bits and pieces of videos to get the point across where necessary. DARE to do. MOTIVATION does not own the rights to these video clips. They have, in accordance with fair use, been repurposed with the intent of educating and inspiring others. However, if any content owners would like their images removed, please contact us by email at KORI.SARIAN@HOTMAIL.COM Category Education
Ignite India Education
Locals in Bengaluru heard a loud mysterious sound on Wednesday after
which netizens took to social media and expressed the panicking
situation. According to the details, the loud sound was heard in
Bengaluru’s Whitefield area, at nearly 1:45 PM. While some residents
said they heard a ‘boom,’ and a ‘thunderous noise,’
others felt their homes shaking and windows rattling for as long as
five seconds. Locals said they earlier thought it to be an earthquake.
The sound was heard as far as Cooke Town, Vivek Nagar, Ramamurthy
Nagar, Hosur Road, HAL, Old Madras Road, Ulsoor, Kundanahalli,
Kammanahalli, CV Raman Nagar, Whitefield and HSR Layout in Bengaluru.
With a lot many posts on social media, Bengaluru Police Commissioner
said they are investigating the matter and are looking into the cause of
the sound.
Meanwhile, no damage was reported anywhere in the
city, however, Bengaluru Police Commissioner said they have asked the
Air Force Control Room to check if this was a flight.
Bengaluru loud sound not an ‘earthquake’
Scientists from Karnataka State Natural Disaster Management Center
(KSNDMC) said they are checking their systems and they are finding the
cause of the sound, the Bangalore Mirror said.
The KSNDMC, however, also confirmed that the loud sound was not related to an earthquake.
Jagdish, who is a scientific officer at Karnataka State Natural
Disaster Monitoring Centre, told India TV that the sound was not due to
any seismic movements.
“We have monitored the seismometers in
the area and everything seems fine. Therefore we can say affirmatively
that the sound was not due to an earthquake,” Jagdish said.
He
further added that the only possibility was an aerial movement but
reiterated that there was no official confirmation on that front.
“The sound was heard in the South Bengaluru area. The local police is also investigating the matter,” he added.
Rekha, a resident of Bengaluru told India TV that a loud boom was heard between 1:20 pm and 1:30 pm.
This comes amid reports of a mysterious ‘loud bang’ heard earlier today in Belconnen and Gungahlin, in Canberra North.
Following the mysterious sound in Bengaluru, here’s what Twitteratti said:
Ignite India Education
Locals in Bengaluru heard a loud mysterious sound on Wednesday after
which netizens took to social media and expressed the panicking
situation. According to the details, the loud sound was heard in
Bengaluru’s Whitefield area, at nearly 1:45 PM. While some residents
said they heard a ‘boom,’ and a ‘thunderous noise,’
others felt their homes shaking and windows rattling for as long as
five seconds. Locals said they earlier thought it to be an earthquake.
The sound was heard as far as Cooke Town, Vivek Nagar, Ramamurthy
Nagar, Hosur Road, HAL, Old Madras Road, Ulsoor, Kundanahalli,
Kammanahalli, CV Raman Nagar, Whitefield and HSR Layout in Bengaluru.
With a lot many posts on social media, Bengaluru Police Commissioner
said they are investigating the matter and are looking into the cause of
the sound.
Meanwhile, no damage was reported anywhere in the
city, however, Bengaluru Police Commissioner said they have asked the
Air Force Control Room to check if this was a flight.
Bengaluru loud sound not an ‘earthquake’
Scientists from Karnataka State Natural Disaster Management Center
(KSNDMC) said they are checking their systems and they are finding the
cause of the sound, the Bangalore Mirror said.
The KSNDMC, however, also confirmed that the loud sound was not related to an earthquake.
Jagdish, who is a scientific officer at Karnataka State Natural
Disaster Monitoring Centre, told India TV that the sound was not due to
any seismic movements.
“We have monitored the seismometers in
the area and everything seems fine. Therefore we can say affirmatively
that the sound was not due to an earthquake,” Jagdish said.
He
further added that the only possibility was an aerial movement but
reiterated that there was no official confirmation on that front.
“The sound was heard in the South Bengaluru area. The local police is also investigating the matter,” he added.
Rekha, a resident of Bengaluru told India TV that a loud boom was heard between 1:20 pm and 1:30 pm.
This comes amid reports of a mysterious ‘loud bang’ heard earlier today in Belconnen and Gungahlin, in Canberra North.
Following the mysterious sound in Bengaluru, here’s what Twitteratti said:
https://tenor.com/view/lord-buddha-gif-10942845
Statue of 
World Peace Pagoda / Shanti Stupa Pokhara
Fewa Lake and Himalayan Range seen from the Stupa
The White Pagoda’s Age up choice picture
The White Pagoda as it appears in-game
The
athankot is the nearest railhead in broad gauge route, however
it is proven
:max_bytes(150000):strip_icc()/GettyImages-5235617131-5c23b30a46e0fb000132ed6b.jpg)
:max_bytes(150000):strip_icc()/buddhism-leftrail-3e8ac3b7c48241298876d06d656ca134.png)
in English
