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The statues of Chief Minister Mayawati and other Aboriginal Inhabitants of Jambudvipa; that is, the Great Prabuddha Bharath leaders
at Ambedkar Sthal in Lucknow.
Kanshi Ram memorial, Buddha Sthal, Ambedkar memorial and Prerna Bhawan in
Lucknow are pet projects of UP Government
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Central Government should include three
irrigation projects of State in National projects
—Chief Minister
Lucknow : September 08, 2009
The Uttar Pradesh Chief Minister Ms. Mayawati has requested the
Prime Minister Dr. Manmohan Singh to classify Jhansi, Chitrakoot and
Mirjapur revenue divisions as special category under Accelerated Irrigation
Benefit Programme (AIBP) for ensuring rapid development of backward
areas like Bundelkhand and Vindhyachal. She has demanded from the Prime
Minister to include at least three irrigation projects of the state as national
projects.
In a letter written to the Prime Minister in this regard today, the C.M.
said that the Central Government had been conducting AIBP with a view to
completing the ongoing irrigation project of the states quickly. She said that
Jhansi, Chitrakoot and Mirjapur revenue divisions of Bundelkhand and
Vindhyachal regions were very backward and hilly areas. They received
scanty rainfall and because of water scarcity these regions faced drought
situation repeatedly.
Ms. Mayawati said that under the AIBP, being conducted by
Government of India, some states which were backward from the irrigation
point of view and few districts of Orissa had been classified as special
category states/districts. She said that from the irrigation point of view the
Bundelkhand and Vindhyachal regions were very difficult and backward
areas. The State Government had drawn several irrigation projects for the
development of these backward areas, but since these projects were not
accorded special category, their financing was not getting priority. She
requested the Prime Minister to accord these areas special category
according to the guidelines of the AIBP. She said that it would help in
removing the backwardness of these areas.
It may be recalled that under the AIBP guidelines, the projects
bracketed within special category were provided 90 per cent central share
while state had to bear 10 per cent share.
The C.M., in her letter, said that under the current policy of the Water
Resources Ministry of the Centre, one irrigation project of every state was
included as the national project. She said that U.P. was the country’s largest
state population-wise and it housed 1/5th part of the country’s population.
She said that considering the requirements of the state, at least three
irrigation project should be accepted as the national projects.
*******
Uttar Pradesh hits back at centre for reprimand on IPS transfers
LUCKNOW - The Uttar Pradesh government has taken exception to the
central government’s objection against alleged frequent transfers of
Indian Police Service (IPS) officers.
Responding to a letter by union Home Secretary G.K. Pillai to the
state, Uttar Pradesh Chief Secretary Atul Kumar Gupta Wednesday night
faxed a strongly worded reply.
“It is not clear from where the union home ministry has got its
figures, claiming that IPS officers were being transferred even in a
day, a week, month or less than a year,” Gupta pointed out in his
letter.
“The Uttar Pradesh government has framed a policy of giving two-year
long tenures to IPS officers and that was being adhered to as far as
possible. Changes at the senior level have to be made in accordance
with the requirements of the state.
“No transfer has been carried out without the express approval of
the Civil Services Board, specially constituted for the purpose,” he
added.
The chief secretary also blamed the central government for allocating very few IPS officers to the state.
“Uttar Pradesh was allotted only eight IPS officers in 2005, six in
2006, six again in 2007 and as low as five in 2008, against our demand
for 14 officers in each of those years,” he pointed out.
“That led to increasing shortage of directly recruited IPS officers
required by the state. Therefore we have now demanded 15 officers this
year,” he said.
“Even the promotion of our Provincial Police Service (PPS) officers
to the IPS cadre usually gets delayed at the centre, with the result
that we are left handicapped,” he added.
ALMOST EVERY FRAUD involves
VICTIM
sending “CASH” money to a
Fraudster/Scammer.
ABSOLUTELY DO NOT send any money
using
Union
Always deal ONLY locally by meeting
the seller/buyer in person.
READ and UNDERSTAND the methods used
by Fraudsters in the link above.
2
The Distinguishing features of Buddhist
Economics
|
“Don’t eat just because you feel like it
|
There are many points of similarity and
difference between Western Economics and Buddhist Economics. What the two have
in common is in their recognition of three stages in the economic process.
However, in the detail of each of the three stages, we find significant
divergence:
- acquisition of wealth:
While Western Economics recognizes acquisition as important, it gives virtually
no guidelines for the ethical limits of scrupulous acquisition –
especially concerning livelihood. Anything that doesn’t break the Law is
seen as fair play. Unfortunately, the Law is a very rough and ready
indicator of ethical behaviour. In the olden days where morality was a
part of common sense, the Law might have been seen to offer sufficient
guidelines, however, in the present day, that can no longer be said to be
true. When the way people acquire their wealth is no more ethical than the
way animals hunt their prey, that is the point where humans become
prepared to kill each other for their wealth — even if people still have
sufficient conscience not to kill each other overtly for wealth, it
doesn’t mean they won’t attempt to do so covertly by economic exploitation
— where direct killing means setting about each other with weapons and
indirect killing means pressurizing, cheating and exploiting others by
various means.
- conservation of wealth:
Having acquired wealth surplus to one’s needs, the remainder needs to be
stored or shared. Animals will tend to hoard as much as they can without
any consideration of ethical fairness. If you watch any African wildlife
documentary you will see how in the dry season the big cats don’t have to
go out hunting, but sculk by the watering hole, dominating that scarce
resource, so that they can prey on anything that comes to drink there. The
big cat will get both water to drink and easy meat just by staying close
to the watering hole. This is the way animals hoard their requisites –
without any consideration of ethicality. How do people measure up to these
animal ways? As we all know, some acquire wealth scrupulously — while
others disregard ethicality completely or partially. Hoarding wealth in a
way that disregards ethicality includes limiting the supply of resources
to the point that others risk death because of the lack of these things in
the marketplace. In the present day, this often happens — for example
when oil-producing countries limit the supply of their produce to force
the prices up — to the degree that their potential customers must suffer.
In such a case Buddhists would no longer agree with Western economics that
such hoarding is ethically justified and would favour the sale of such
products at a moderate price. It is frightening to consider what would
happen if the food producing countries were to start hoarding their
products — there would be dire consequences for the rest of the world.
- employment of weath for benefit or to
satisfy desires: When spending, Buddhist economics again
diverges from Western Economics, because it advocates spending one’s
resources:
- in moderation: ‘Moderation’
is the keyword when it comes to the beneficial deployment of wealth.
Moderation in spending depends largely on a person’s ability to
distinguish between need and want. Necessary wealth can be broken down
into the Four Requisites of clothing, food, shelter and medicine.
Buddhists define ‘need’ as clothing enough to protect oneself from heat
and cold, food to stave off hunger, shelter to protect us from the
elements and medical care to treat us when we are ill (as mentioned in
the verses of the Buddhist monk’s recollection [M.i.10, Nd.496]). If one
is clear in one’s mind what constitutes a ‘need’, one will see consumption
for what it really is — that is, merely a means to an end. If we confuse
‘wants’ with ‘needs’, however, as encouraged by modern marketing forces,
we will err into regarding consumption as an end in itself. However
because people have the tendency never to know enough of a good thing,
‘need’ has given way to ‘want’. When people want anything they can get
their hands on, their ethical considerations tend to be forgotten. The
Buddha would see moderation as an antidote for consumption to excess and
would say that moderation in fact contributes to economic wellbeing. Most
people are most interested in how high their income is. However, more
important still is how much you are left with at the end of the month. In
the olden days, they used to say “Don’t just eat because you feel
like it — eat when you are hungry . . .” — because we can feel
like eating twenty-four hours a day! If there was nothing more to
moderation than appetite, then we would need to be no more intelligent
than a cow which chews cud at one end and drops cowpats from the other.
It is not the income which counts but how much is left after the
expenses. The secret of having something left is to expend only in case
of need (not want). However, because people know no moderation in their consumption,
resources become scarce and there is not much remaining difference
between how such people make their living and how scavenging birds fight
over their carrion. However, moderate consumption is hardly something
supported by Western economics.
- only in order to give the
greatest possible amount of true happiness for all:
Consider how much the world could be improved if all the money squandered
worldwide on gambling, drugs and prostitution were redirected into
feeding the hungry, giving basic education or instilling virtue in the
hearts of our planet’s citizens? Even if not all the money were to be
redirected — maybe just 5-10%, our world would be a much more attractive
place to live in! Unfortunately, because such a large amount of money has
been sunk into businesses involved with vice, our whole world has become
inundated with the contingent social problems — and consequently, the
opportunity to encourage virtue in society diminishes with every passing
year.
|
Principles of Buddhist Economic practice are derived from a scriptural source
His questions are |
Wealth
is lost nothing is lost
PRESUMPTIVE HEALTH PROTECTION (IJPHP)
Latin Names: Ocimum sanctum
English Name: Holy Basil
Indian Names: Tulasi,
Tulsi is
considered the premier divine small plant in ayurveda. Its very name, Ocimum
sanctum or Holy Basil, testifies to its sacred nature. There are Shrithulsi, Krishnathulsi,
Sweet Basil, Clove Basil Karpoora tulsi (Ocimum Sanctum, baslicum, gratissimum).
Tulsi has
antioxidant properties, and helps boost the body’s ability to fight off
damaging free radicals, which have been linked to disease and aging. It is an
adaptogen that helps the body fight the effects of ongoing stress and also
balances the mind, nerves and emotions.
Tulsi
maintains the health of the throat chest and lungs. In fact, it helps protect the
entire respiratory tract. It is an anti-inflammatory.
Tulsi helps
protect the physiology from garavisha–environmental toxins and pollution. It
helps purify the atmosphere.
Tulsi is
also a skin rasayana. With vitamin C, carotene, calcium and phosphorus, Tulsi
helps skin stay healthy and supple.
Tulsi also
helps maintain the digestive agni (fire).
Action: A herb that
promotes optimum respiratory support. Tulasi has antimicrobial,
anti-inflammatory, expectorant properties and is useful in respiratory tract
infections. It helps during respiratory stress
Health is lost something is lost
A BLUE PRINT FOR LIFE
ON FUNERALS AND CELEBRATIONS
THE WAY OF RIGHT VIEWS
The
attitude of most people have in the face of
something they do not understand, do not know, or cannot
see is often one of pure speculation, exaggeration, and even
superstition. Peapole with such attitude are subject
tocontrol
by religious authority. Buddhism holds that all people posses
the Buddha Nature. This means that each and every one of
us has sovereign rights and that from the beginning we are
in charge of all that is ours. Although geomancy and Feng
Shui have their own principles, these principles are not the
truth. This is why Buddhism not only opposes geomancy
but also superstition, and it advocates freeing oneself from
religious authority. One should not harbor superstitions
abouth
time, not cling to geomancy. Buddhism holds tha “all days
are good, an all places are good.” With a good mind, any
time and place will be good. Sincerely is far more important
than superficialty.
FREE
ONLINE TRAINING ON BUDDHISM FOR CHILDREN-32
The Great Horse Knowing-one
[Courage]
Once upon a time, King Brahmadatta ruled in
Benares, in northern
He had a mighty horse, who had been born in the
of
this horse was the Enlightenment Being.
As well as being big and strong, he was very
intelligent and wise. When he was still young, people noticed that he always
seemed to know what his rider wanted before being told. So he was called
Knowing-one.
He was considered the greatest of the royal
horses, and was given the very best of everything. His stall was decorated and
was always kept clean and beautiful. Horses are usually faithful to their
masters. Knowing-one was especially loyal, and was grateful for how well the
king cared for him. Of all the royal horses, Knowing-one was also the bravest.
So the king respected and trusted him.
It came to pass that seven neighbouring kings
joined together to make war on King Brahmadatta. Each king brought four great
armies - an elephant cavalry, a horse cavalry, a chariot brigade and ranks of
foot soldiers. Together the seven kings, with all their armies, surrounded the
city of
King Brahmadatta assembled his ministers and
advisers to make plans for defending the kingdom. They advised him, “Do
not surrender. We must fight to protect our high positions. But you should not
risk your royal person in the beginning. Instead, send out the champion of all
the knights to represent you on the battlefield. If he fails, only then must
you yourself go.”
So the king called the champion to him and
asked, “Can you be victorious over these seven kings?” The knight
replied, “If you permit me to ride out on the bravest and wisest, the
great horse Knowing-one, only then can I win the battle.” The king agreed
and said, “My champion, it is up to you and Knowing-one to save the
country in its time of danger. Take with you whatever you need.”
The champion knight went to the royal stables.
He ordered that Knowing-one be well fed and dressed in protective armor, with
all the finest trimmings. Then he bowed respectfully and climbed into the
beautiful saddle.
Knowing-one knew the situation. He thought,
“These seven kings have come to attack my country and my king, who feeds
and cares for and trusts me. Not only the seven kings, but also their large and
powerful armies threaten my king and all in
I cannot let them win. But I also cannot permit the champion knight to kill
those kings. Then I too would share in the unwholesome action of taking the
lives of others, in order to win an ordinary victory. Instead, I will teach a
new way. I will capture all seven kings without killing anyone. That would be a
truly great victory!”
Then the Knowing-one spoke to his rider.
“Sir knight, let us win this battle in a new way, without destroying life.
You must only capture each king, one at a time, and remain firmly on my back.
Let me find the true course through the many armies. Watch me as you ride, and
I will show you the courage that goes beyond the old way, the killing way!”
As he spoke of ‘a new way’, and ‘the true
course’, and ‘the courage that goes beyond’, it seemed the noble steed became
larger than life. He reared up majestically on his powerful hind legs, and
looked down on all the armies surrounding the city. The eyes of all were drawn
to this magnificent one. The earth trembled as his front hoofs returned to the
ground and he charged into the midst of the four armies of the first king. He
seemed to have the speed of lightning, the might of a hundred elephants, and
the glorious confidence of one from some other world.
The elephants could remember no such horse as this, and so the elephant cavalry
retreated in fear. The horses knew that this their relative was the worthy
master of them all, and so the horse cavalry and the chariot brigade stood
still and bowed as the Great Being passed. And the ranks of foot-soldiers
scattered like flies before a strong wind.
The first king hardly knew what had happened,
before he was easily captured and brought back into the city of
the second, third, fourth and fifth kings.
In the same way the sixth king was captured.
But one of his loyal bodyguards leaped out from hiding and thrust his sword
deep into the side of the brave Knowing-one. With blood streaming from the
wound, he carried the champion knight and the captured sixth king back to the
city.
When the knight saw the terrible wound, he
suddenly became afraid to ride the weakened Knowing-one against the seventh
king. So he began to dress in armour another powerful war horse, who was really
just as big as Knowing-one.
Seeing this, though suffering in great pain
from his deadly wound, Knowing-one thought, “This champion knight has lost
his courage so quickly. He has not understood the true nature of my power - the
knowledge that true peace is only won by peaceful means. He tries to defeat the
seventh king and his armies in the ordinary way, riding an ordinary horse.
“After taking the first step of giving up
the killing of living beings, I cannot stop part way. My great effort to teach
a new way would disappear like a line drawn in water!”
The great horse Knowing-one spoke to the
champion knight. “Sir knight, the seventh king and his armies are the
mightiest of all. Riding an ordinary horse, even if you slaughter a thousand
men and animals, you will be defeated. I, of the mighty tribe of Sindh horses,
the one called Knowing-one, only I can pass through them harming none, and
bring back the seventh king alive!”
The champion knight regained his courage. The
brave horse struggled to his feet, in great pain. While the blood continued to
flow, he reared and charged through the four armies, and the knight brought
back the last of the seven warlike kings. Again all those in his path were
spared from harm. Seeing their seven kings in captivity, all the armies laid
down their weapons and asked for peace.
Realizing that the great horse Knowing-one
would not live through the night, King Brahmadatta went to see him. He had
raised him from a colt, so he loved him. When he saw that he was dying, his
eyes filled with tears.
Knowing-one said, “My lord king, I have
served you well. And I have gone beyond and shown a new way. Now you must grant
my last request. You must not kill these seven kings, even though they have
wronged you. For a bloody victory sows the seeds of the next war. Forgive their
attack on you, let them return to their kingdoms, and may you all live in peace
from now on.
“Whatever reward you would give to me,
give instead to the champion knight. Do only wholesome deeds, be generous,
honour the Truth, and kill no living being. Rule with justice and
compassion.”
Then he closed his eyes and breathed his last.
The king burst into tears, and all mourned his passing. With the highest
honours, they burned the body of the great horse Knowing-one - the
Enlightenment Being.
King Brahmadatta had the seven kings brought
before him. They too honored the great one, who had defeated their vast armies
without spilling a drop of blood, except his own. In his memory they made
peace, and never again did these seven kings and Brahmadatta make war on each
other.
The moral is: True peace is only won by peaceful means.
self-discipline) is lost everything is lost
COMPREHENSIVE
PALI COURSE
LESSON 11
Exercise 2
Translate
into Pāli
1.
Having
committed killing, after perpetrating staling,
Having
indulged in sexual misconduct. Due to false
Speech,
after drinking wine, etc., having thus become
Wicked
ones, after death, men are reborn in the world
Of
misery.
Paṇātipātaṁ katvā,
adinnādānaṁ ādāya, kāmesu
micchācāraṁ āgamma, musāvādanaṁ sandhāya,
surādi pivitvāna, evaṁ manussā kālakaṇṇī
hutvā,
kalaṁ katvā, apāyaṁ upajjanti.
2.
Because of
compassion for all beings, the lord of
Truth,
the Awakened One, made known the Sacred
Teachings.
The Lord of Truth, the Beraer of Truth,
having
abanded ther world, after overcoming
covetousness
and frustration, after discovering the
Four
Noble Truths, became the Awakened One.
Dhammindo
Buddho sabbasatte karuṇaṁ
ādāya,
Dhammaṁ desasi. Dhammassāmī
Tathāgato lokaṁ
vneyya
abhijjhādomanassaṁ paṭivinodetvā, Cattāri
Aririyaccāni bujjhitvā, Buddho aosi.
3.
In this world
having become the holder of umbrella
kngs
are the powerful ones. The Awakened Ones,
the
Monarchs of Truth, having become the suptreme
holder
of umbrells, in all three worlds, are pre-
eminently
powerful.
Imasmiṁ lokasmiṁ chattino hutvā bhūpatao
Balino
bhaventi; Buddho-Dhammādhipatino,
tibhuvanasmiṁ aggachattino hutvā, seṭṭhabalino
honti.
4.
The righteous
happily lives(lit .lies) in this world
As
well as in the next, thus it occurs (lit.comes) in
The
Dhammapada.
Dhammacārī
sukhaṁ seti asmiṁ
loke parami ca,
Iti
Dhammapadasmiṁ āgacchati.
5.
Therfore
having become righteous, and after
ejoying
happiness in this world, to gain happiness
aso
in the next world, exert ye.
Tasmā Dhammacārino hutvā, imasmiṁ loke pi
sukhaṁ labhitvā, paralokasmiṁ pi sukhaṁ labhituṁ
vāyamatha.