VR1
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ARE ONE)
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NEWS
Wealth is lost nothing is lost
Health is lost something is lost
BSP MAYAWATI’s policy of “Sarvjan hitaya sarvjan sukhaya”
will be a total success like OBAMA’s. Its just a matter of time.
Maya re-elected BSP president
The national executive of the BSP on Wednesday unanimously
`elected’ chief minister Mayawati as its president.
The meeting was called to discuss party’s strategy for forthcoming
assembly elections in Harayana and Maharashtra. The meeting will
continue on Thursday and will also discuss the strategy for the
by-elections for 11 assembly seats and a parliamentary seat in UP. All
the party office-bearers, legislators and members of parliament have
been invited to take part in the meeting which is also likely to
finalise the names of the candidates for by-elections.
Maya was first elected party president in 2006. She had then succeeded
party’s founder president Kanshiram. However, when Kanshiram started
keeping unwell, he decided to hand over the charge to second in
command, Mayawati. After Kanshiram’s death, Maya is undisputed leader
of the BSP.
partymen during BSP’s two-day national convention that started here
yesterday.
The BSP supremo said that now the party’s membership fee will be
increased to Rs 40 which will be collected through a special campaign
between January 1 to March 31 every year.
Dharna over price rise
Ms. Mayawati’s unanimous election was endorsed by all-India delegates
at the convention. The party decided to hold a dharna and
demonstrations against the Congress-led UPA government for the
spiralling prices and to expose the Congress’ links with
industrialists. The agitation would be held in all the States.
Ms. Mayawati assured the delegates that the BSP movement would be
taken to its logical goal.
“Policy a success”
She said the policy of “Sarvjan hitaya sarvjan sukhaya” was a success
in U.P., and it was time to extend it to the rest of the country.
Ms. Mayawati declared that she would endeavour to fulfil the
aspirations of personalities such as Jyotiba Phule, Shahuji Maharaj,
Narayana Guru, Bhim Rao Ambedkar, and Kanshi Ram, who strived for a
society based on equality.
Referring to the coming Assembly elections in Haryana and Maharashtra,
she said there was a great opportunity for the BSP to strive for
success.
She also touched upon the party’s performance in the recent Assembly
by-polls in U.P.
Maharashtra on Mayawati’s radar
Lucknow: For the next round of assembly elections, Mayawati has hereyes set on two states — Maharashtra and Haryana. Apart from
spreading the Bahujan Samaj Party’s wings outside Uttar Pradesh, she
aims to establish the party as a major challenger to the Congress
which rules both these states.
The BSP leader unveiled her party’s strategy at a meeting at her
residence in Lucknow on Wednesday. According to a source, she called
upon leaders from both states to use this opportunity to mount a
credible challenge to the Congress.
The BSP has been making its presence felt in Maharashtra, especially
in the Vidarbha and Marathwada regions.
Today, Mayawati is banking on the 11% SC/ST population, which was traditionally with
the Congress until Sharad Pawar’s Nationalist Congress Party (NCP)
managed to woo the Republican Party of India (RPI). Now the BSP is out
to dent this vote bank.
In Haryana, the BSP made huge inroads in the last Lok Sabha election,
getting 16% of the vote, second only to the Congress. It also stood
second in two Lok Sabha constituencies.
Now, the BSP has joined hands with Haryana Janhit Congress (HJC) chief
and three-time chief minister Bhajan Lal. Under this arrangement, the
BSP will contest 40 of the 90 seats in the state.
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ABSOLUTELY DO NOT send any money
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Always deal ONLY locally by meeting
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READ and UNDERSTAND the methods used
by Fraudsters in the link above.
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ON WEALTH
THE WAY OF FINANCIAL MANAGEMENT
As long as it is clean wealth and in accordance with
right occupation and
livelihood, then the more better.
As long as it is beneficial to the people, society, and the
economy , and as long as the occupation – such as farming,
manufacturing, business, or banking – adds to the happiness
and prosperity of life, Buddhists should participate. Having
money is not shameful, but poverty can lead to evil.
Wealth
is lost nothing is lost
Jivaka
INTERNATIONAL JIVAKAPRESUMPTIVE HEALTH PROTECTION (IJPHP)
Prince
Abhaya, the son of King Bimbisara, was riding through the city when he saw a
flock of crows circling and cawing loudly around a small bundle. Stopping his
carriage, he investigated the sound and found a newborn baby boy who had been
left to die amongst the garbage on the roadside. Upon inquiry he learned that a
courtesan had discarded her illegitimate son whom she felt was a burden, and
had left him to die.
Prince
Abhaya was transfused with compassion for the newborn babe that still clung to
life despite its ugly surroundings. He decided to adopt the baby as his own.
The baby was named Jivaka Komara Bhacca – Jivaka, meaning ‘life’, because of
his will to live, and Komara Bhacca, which meant ‘adopted by a prince’.
Jivaka led
a privileged life in the palace. His friends, however, often teased him as he
had no mother. Jivaka, who was embarrassed by the teasing, questioned his
father about his origin. When he heard about his origins and his will to live
he decided that he would one day grow up to be a preserver of life. He felt
that he had no real heritage or family as he was only the adopted son of the
prince. Physicians, however, were treated with great respect. Determined to
earn the respect he felt he lacked due to his birth, Jivaka decided to go to
the
physician.
Jivaka
approached Disapamok, a well-known scholar, for his training. At this time
Sakka, the King of the Heavens, was observing the world. He realized that it
was time for Jivaka, who had in past births aspired to be the physician of the
Buddha, to begin his training. Sakka, however, wanted to ensure that Jivaka had
more than just the best training available in
would have the privilege to be the physician of the Buddha. Sakka decided to
take a hand in the training of young Jivaka so that he would have celestial
knowledge in the art of medicine. With this in view, He entered the body of
Disapamok. Jivaka excelled in his studies. Disapamok, however, soon realized
that the training that he was providing was being influenced by celestial
beings. The knowledge that was being imparted through him far excelled his
knowledge of medicine. Jivaka quickly learned medicines and cures of which
Disapamok himself had no knowledge. Jivaka completed in seven years the physicians
training which usually took eleven years.
Realizing
that Jivaka’s education was complete, Disapamok asked him to go forth and bring
back a plant, herb or root that could not be used for medicinal purposes for
the preservation of life. After travelling far and wide Jivaka returned to his
teacher to inform him that no such plant, herb, or root existed. All of
nature’s treasures were beneficial for the preservation of life. The joyous
teacher then praised his pupil by informing him that his education was
complete. Jivaka had surpassed his teacher in knowledge.
Jivaka
decided to go back to Rajagaha to his adoptive father. On the way he stopped to
rest in a city named Saletha. He soon heard that the young daughter of the
city’s wealthiest nobleman was sick. Despite the ministering of many well-known
physicians, she had suffered from severe headaches for seven years. Jivaka
approached the nobleman, as he was confident that he could cure the maiden. The
maiden, however, was not impressed by the very young man who claimed he could
cure her when older, well-known physicians had failed. Offering his services
for free, Jivaka continued to declare boldly that he could cure her.
Gathering
herbs and roots, Jivaka prepared the medicine which he then administered to her
through her nostrils. Before long the maiden’s headaches disappeared. The
grateful nobleman showered Jivaka with gifts and gold and provided him with a
golden chariot. Jivaka approached Prince Abhaya’s palace in great style.
Handing
over his newly earned wealth to his adoptive father, Jivaka thanked him for his
love, compassion, and caring. Prince Abhaya, however, returned all the wealth
to Jivaka and informed him that he owed him naught as he was his true son and
heir. He then told him that during his absence he had found out the full story
of his origin. His mother, Salawathi, was the sought-after courtesan of the
kings and nobility. Wanting to retain her freedom, she had discarded the baby
whom she felt would be a burden to her. Prince Abhaya had unknowingly adopted
his own child as he had loved his son dearly even prior to knowing that he was
in fact his own child. Prince Abhaya built a palace to serve as Jivaka’s
residence and provided him with many servants.
Jivaka’s
second patient was none other than his own grandfather, King Bimbisara. The
king had a huge growth in his stomach that bled from time to time on his royal
robe. So prominent was the growth that his consorts had started to tease the
king by saying that he was with child. The king had been treated by all the
great physicians of the country to no avail. Prince Abhaya informed Jivaka of
his grandfather’s plight.
Diagnosing
the disease sight unseen, Jivaka immediately prepared the suitable medicine.
Then hiding it on his person, he visited the king. After examining the king he
administered the medicine that he had brought with him. Before long the king’s
growth shrank and his wound healed. The grateful king called his entourage of
five hundred consorts who had teased him unmercifully by asking if his
first-born was to be a boy or a girl, and commanded them to give all their
jewellery as a gift to Jivaka. Before long a mound of precious jewellery higher
than Jivaka himself was placed at his feet. However, Jivaka refused this
payment and requested permission from the king to return the ornaments back to
his consorts. Even more impressed by Jivaka’s deportment, the king showered him
with wealth, gifted him with the royal mango grove and made him the royal
physician.
Jivaka’s
reputation as a great physician grew quickly. He was the physician of kings,
noblemen and the Buddha. The text mentions that he operated and successfully
removed two tumours from the brain of a rich merchant who was a good friend of
King Bimbisara. He also operated successfully to remove a blockage in the
intestines of a nobleman. In one instance when the Buddha was afflicted with
stomach problems, Jivaka prepared the medicine, and applying it on a blue lotus
flower, offered it to the Buddha. Jivaka then asked the Buddha to inhale the
essence emanating from the flower. The medicine which Jivaka had prepared with
devotion and presented so beautifully, cured the Buddha’s stomach ailment.
Jivaka had
in one instance risked his life to attend a very cruel and vicious king named
Chanda Pradyotha. One of the King Pradyotha’s subjects had offered him a shawl
that had been dropped by a Deva in the forest. Admiring the very beautiful
shawl, the king had reflected that he should gift it to Jivaka who had risked
his life to save him. Jivaka, however, felt that there was only one person
worthy of such a shawl. He in turn offered it to the Buddha. The Buddha
accepted the celestial shawl and, as requested by Jivaka, dispensed a sermon on
the giving of robes. After listening to the discourse, Jivaka attained the
first stage of awakenment, Sotapanna. The Buddha felt that keeping such a
valuable shawl in the monastery would attract thieves, which would endanger His
monks. Addressing ananda, he requested that the shawl be cut into strips and
resewn so that it would be of little value to thieves. This custom of wearing
patched garments still remains among the Sangha. Even their new robes are made
of strips of material that are sewn together so that even the robe they wear
would help them in the practice of non-attachment.
Jivaka
built a monastery in his mango grove so that he could be close to the Buddha
when attending to His needs. It was Jivaka who attended to the Buddha’s foot
when it was cut by the sliver of rock that Devadatta rolled down the hill at
Gijjhakuta. It was also Jivaka who treated the Buddha in His last days, when He
was overcome by stomach pains.
The Buddha
said:
“Taking
life, beating, cutting, binding, stealing, lying, fraud, deceit, pretence at
knowledge, adultery; this is uncleanliness.
When
men are rough and harsh, backbiting, treacherous, without compassion, haughty,
ungenerous and do not give anything to anybody; this is uncleanliness.
Anger,
pride, obstinacy, antagonism, hypocrisy, envy, ostentation, pride of opinion,
interacting with the unrighteous; this is uncleanliness.
When
men are of bad morals, refuse to pay their debts, are slanderers, deceitful in
their dealings, pretenders, when the vilest of men commit foul deeds; this is
uncleanliness
When
men attack living beings either because of greed or hostility and are always
bent upon evil, they go to darkness after death and fall headlong into hell;
this is uncleanliness.
The
Buddha’s teaching is known as the middle path. He did not go to extremes or
command anyone to do anything. While he gave permission for His monks to be
vegetarians if they so wished.
Buddhists
should also refrain from killing, instigating others to kill or from a
livelihood that involves the breeding of animals for killing Neither should one
discourage those who have chosen to refrain from eating meat. A balanced diet
can be achieved without meat. Many Buddhists have opted to become vegetarians
as it assists them in the practice of loving-kindness.
It was also
at Jivaka’s request that the Buddha established that monks should sweep the
compound of the monastery and attend to other duties that would exercise their
bodies. Jivaka, seeing the benefit of exercise for a healthy life, requested
this and other mild duties to be performed by the monks to ensure their health.
With foresight, love and compassion the devoted Jivaka took care of the
physical health of the Buddha and His Sangha.
Health is lost something is lost
The Precepts
The precepts
are a condensed form of Buddhist ethical practice. They are often compared with
the ten commandments of Christianity, however, the precepts are different in
two respects: First, they are to be taken as recommendations, not commandments.
This means the individual is encouraged to use his/her own intelligence to
apply these rules in the best possible way. Second, it is the spirit of the precepts
-not the text- that counts, hence, the guidelines for ethical conduct must be
seen in the larger context of the Eightfold Path.
The first
five precepts are mandatory for every Buddhist, although the fifth precept is
often not observed, because it bans the consumption of alcohol. Precepts no.
six to ten are laid out for those in preparation for monastic life and for
devoted lay people unattached to families. The eight precepts put together
number eight and nine and omit the tenth. Lay people may observe the eight
precepts on Buddhist festival days. Ordained Theravada monks undertake no less
than 227 precepts, which are not listed here.
I undertake
to observe the precept to abstain from …
- …harming living beings.
- …taking things not freely given.
- …sexual misconduct.
- …false speech.
- …intoxicating drinks and drugs causing heedlessness.
- …taking untimely meals.
- …dancing, singing, music and watching grotesque mime.
- …use of garlands, perfumes and personal adornment.
- …use of high seats.
- …accepting gold or silver.
(adapted from The Word of the Buddha, Niyamatolika, The
Buddhist Publication Society, 1971, p xii)
The above
phrasing of the precepts is very concise and leaves much open to
interpretation. One might ask, for example, what exactly constitutes false
speech, what are untimely meals, what constitutes sexual misconduct, or whether
a glass of wine causes heedlessness. And, the grotesque mime watching of the
seventh precept sounds perhaps a bit outdated. The Buddhist master Thich Nath
Hanh has formulated The Five Mindfulness Trainings, which are an adaptation of
the first five Buddhist precepts. These are practised by Buddhists of the Lam
Te Dhyana school. By virtue of their sensible phrasing and their relevance to
modern lifestyle, these “trainings” provide a valuable foundation of
ethics for all of humanity.
The Five Mindfulness Trainings
(according to Thich Nath Hanh, www.plumvillage.org)
-First
Training-
Aware of the
suffering caused by the destruction of life, I am committed to cultivating
compassion and learning ways to protect the lives of people, animals, plants,
and minerals. I am determined not to kill, not to let others kill, and not to
condone any act of killing in the world, in my thinking, and in my way of life.
-Second Training-
Aware of the
suffering caused by exploitation, social injustice, stealing, and oppression, I
am committed to cultivate loving kindness and learn ways to work for the
well-being of people, animals, plants, and minerals. I am committed to practice
generosity by sharing my time, energy, and material resources with those who
are in real need. I am determined not to steal and not to possess anything that
should belong to others. I will respect the property of others, but I will
prevent others from profiting from human suffering or the suffering of other
species on Earth.
-Third
Training-
Aware of the
suffering caused by sexual misconduct, I am committed to cultivate
responsibility and learn ways to protect the safety and integrity of
individuals, couples, families, and society. I am determined not to engage in
sexual relations without love and a long-term commitment. To preserve the
happiness of myself and others, I am determined to respect my commitments and
the commitments of others. I will do everything in my power to protect children
from sexual abuse and to prevent couples and families from being broken by
sexual misconduct.
-Fourth
Training-
Aware of the
suffering caused by unmindful speech and the inability to listen to others, I
am committed to cultivate loving speech and deep listening in order to bring
joy and happiness to others and relieve others of their suffering. Knowing that
words can create happiness or suffering, I am committed to learn to speak
truthfully, with words that inspire self-confidence, joy, and hope. I am
determined not to spread news that I do not know to be certain and not to
criticise or condemn things of which I am not sure. I will refrain from
uttering words that can cause division or discord, or that can cause the family
or the community to break. I will make all efforts to reconcile and resolve all
conflicts, however small.
-Fifth
Training-
Aware of the
suffering caused by unmindful consumption, I am committed to cultivate good
health, both physical and mental, for myself, my family, and my society by
practising mindful eating, drinking, and consuming. I am committed to ingest
only items that preserve peace, well-being, and joy in my body, in my
consciousness, and in the collective body and consciousness of my family and society.
I am determined not to use alcohol or any other intoxicant or to ingest foods
or other items that contain toxins, such as certain TV programs, magazines,
books, films, and conversations. I am aware that to damage my body or my
consciousness with these poisons is to betray my ancestors, my parents, my
society, and future generations. I will work to transform violence, fear,
anger, and confusion in myself and in society by practising a diet for myself
and for society. I understand that a proper diet is crucial for
self-transformation and for the transformation of society.
A BLUE PRINT FOR LIFE
ON LIFE & HAPPINESS
THE WAY OF OWNERSHIP
In addition to managing time,
fighting for time.
and using time for things beneficial to society and to
extending
one’s own life span, we should be diligent in creating
lasting
beautiful language, good morals, incorruptible culture,
illustrious enterprises, firm faith, pure wisdom, eternal
virtue,
and collective life. Only in this way can we truly “have”
happiness and long life.
FIVE MINUTES ON BUDDHA’S TEACHING
with the Eightfold Path. The Buddha taught the Eightfold Path as the
Middle path, avoiding the extremes of sensual pleasures and
self-mortification. The Middle Path is a righteous way of life which
does not advocate the acceptance of decrees given by someone outside
oneself. A person practises the Middle Path, the guide for moral
conduct, not out of fear of any supernatural agency, but out of the
intrinsic value in following such an action. He chooses this
self-imposed discipline for a definite end in view: self-purification.
The Eightfold Path can be compared to a road map. Just
as a traveler will need a map to lead him to his destination, we all
need the Eightfold Path which shows us how to attain self purification.
To attain self- purification, there are three aspects of the Eightfold
path to be developed by the devotee. He has to develop Sila (Morality),
Samadhi (Mental Culture) and Panna (Wisdom). While the three must be
developed simultaneously, the intensity with which any one area is to
be practised varies according to a person’s own spiritual development.
A devotee must first develop his morality, that is, his actions should
bring good to other living beings. He does this by faithfully adhering
to the precepts of abstaining from killing, slandering, stealing,
becoming intoxicated or being lustful. As he develops his morality, his
mind will become more easily controlled, enabling him to develop his
powers of concentration. Finally, with the development of
concentration, wisdom will arise.
The Eightfold Path consists of the following eight factors:
Sila (Morality)
Right Speech
Right Action
Right Livelihood
Samadhi (Mental Culture)
Right Effort
Right Mindfulness
Right Concentration
Panna (Wisdom)
Right Understanding
Right Thoughts
Dr Sri K. Dhammananda
P.P. Lakshman
August 28, ‘09
Email: pplakshmann08@ gmail.com
Tel: 917-664-6566
The
Fawn Who Played Hooky
[Truancy]
Once upon a time, there was a herd of forest deer. In this herd
was a wise and respected teacher, cunning in the ways of deer. He taught the
tricks and strategies of survival to the young fawns.
One day, his younger sister brought her son to him, to be taught
what is so important for deer. She said, “Oh brother teacher, this is my
son. Please teach him the tricks and strategies of deer.” The teacher said
to the fawn, “Very well, you can come at this time tomorrow for your first
lesson.”
At first, the young deer came to the lessons as he was supposed
to. But soon, he became more interested in playing with the other young bucks
and does. He didn’t realize how dangerous it could be for a deer who learned
nothing but deer games. So he started cutting classes. Soon he was playing
hooky all the time.
Unfortunately, one day the fawn who played hooky stepped in a
snare and was trapped. Since he was missing, his mother worried. She went to
her brother the teacher, and asked him, “My dear brother, how is my son?
Have you taught your nephew the tricks and strategies of deer?”
The teacher replied, “My dear sister, your son was
disobedient and unteachable. Out of respect for you, I tried my best to teach
him. But he did not want to learn the tricks and strategies of deer. He played
hooky! How could I possibly teach him? You are obedient and faithful, but he is
not. It is useless to try to teach him.”
Later they heard the sad news. The stubborn fawn who played
hooky had been trapped and killed by a hunter. He skinned him and took the meat
home to his family.
The moral is: Nothing can be learned from a
teacher, by one who misses the class.
Precepts (Character, morality
self-discipline) is lost everything is lost
INTERNATIONAL SEMINAR ON
“UNIVERSAL MESSAGE OF BUDDHISM
WITH SPECIAL REFERENCE TO
PALI LITERATURE”
International Seminar on “Universal Message of Buddhism with
special Reference to Pali Literature” will be organized by Rashtriya
Sanskrit
Sansthan, New Delhi from 22nd September, 2009 to 24th Sept., 2009 at
Vigyan Bhavan, New Delhi. The programme will include special
exhibitions, Discourses on Vipassana and presentations by eminent Scholars
A Permanent Online International Seminar on Buddhism and
Buddhist Heritage of Jambudvipa that is the Great Prabuddha Bharath
COMPREHENSIVE PALI
COURSE
LESSON 10
Exercise 1
Translate into English
- Buddho Dhammacārīnaṁ saccaññīnaṁ
devānañaṁ manussānañca Anuttaro Sārathi.
The Awakened One is the Peere Less Guide for
righteous and truth-perceiving gods and men.
- Sabbe sattā sukhino bhavantu khemino hontu,
Dhammānurakkhino hontu iti Budhassa
Bhagavato
Anuyāyino mettā-bhāvanaṁ bhāventi.
“May all
beings become happy ones! May
They become
secures! May they be preservers of Truth!
Thus the
followers of the Lord, the Awakened One,
practice
the meditation and Universal Love.
- Sāriputto-Moggallāno
samaṇānaṁ
balino gaṇino
ahesuṁ. Te Dhammasāmino Bhagavantassa
Buddhassa Dhammānuyāyīno ahesuṁ.
Sariputta and Moggallana were powerful leaders of
The monks; they were devout followers of the Lord
Of Truth, The Awakened One, the Blessed One.
- kālakṇṇīnaṁ manussānaṁ puññakārī kātuṁ
Buddhasāvakā
yeva sakkaccakārino mantino honti.
To make righteous of unfortunate men only the
Disciples of the Awakened one become zealous
councilors.
- Idha socati, pecca socati, pāpakāri ibhayattha socati;
idha modati, puññakārī sabbattha
modati.
He repents here, he repents hereafter, the evil-doer
Repents in both worlds; he rejoices here, he rejoices
Hereafter, the doer of good rejoices everywhere.
—-