(WE ARE ONE )
MAY YOU BE EVER HAPPY, WELL AND SECURE!
MAY YOU LIVE LONG!
MAY ALL BEINGS BE EVRER HAPPY, WELL AND SECURE!
MAY YOU ALWAYS HAVE CALM, QUIET, ALERT, ATTENTIVE AND
WITH A CLEAR UNDESRSATNDING THAT
NOTHING IS PERMANENT!
MERITS makes us HAPPY
MORALITY makes us HAPPIER
MEDITATION makes us
Venerable Bodidatta Bhante’s collection:
“Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is eternal”.
- Lord Buddha
“Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame”
- Lord Buddha
1st Boudh Mahoutsav 2010
UTTARKHAND National Seminar on Buddhism its Origin and Development
Friend in Dhamma,
You will be happy to know that we are going to hold a two day BUDDHIST
CULTURAL FEST (1st BAUDHA
with ICHR Sponsored
National Seminar on “BUDDHISM
: ITS ORIGIN AND DEVELOPMENT”, 30-31 JANUARY, 2010 at DAKHPATHAR, DEHRADUN,
UTTRAKHAND. It is
estimated that Buddhists all over the country will participate in the ceremony
by which the culture of Buddhists will get global
We want to take the opportunity to invite you as delegate/observer for
the same. Hon’ble Ramesh Pokhariyal ‘Nishank’, Chief Minister, Uttrakhand
has consented to inaugurate the
fest and seminar. The fest is being organized by Hon’ble M.K. Otani, Member
(Buddhist), Minority Commission, Govt. of Uttrakhand, Dehradun. Please send
your confirmation through e-mail, fax or surface mail at your earliest so that
we able to make proper arrangements for you. If you want to present paper during the seminar,
please send it before 10th
January 2010 by e-mail so that we able to include it in the proceedings of the
Yours in Dhamma
Saturday 30th January ‘2010
Arrival of delegates
Registration of participants
All delegates to be seated
Arrival of Chief guest and other invited guests
Observation of Tri-saran pancasila led by Rev. LAG M.N.M.T.
Theravada Buddhist Prayer by Buddhist Monks & Mahayani Buddhist Prayer by
Welcome Speech by the organising CHAIRMAN and Introduction of Guests
Inauguration Ceremony : Fest Inaugurated by Hon’ble Dr. Ramesh Pokhariyal
Chief Minister, Govt. of Uttrakhand
Address by Organising Committee
Reading of Message (if any)
Formation of Group and presentation on “BUDDHISM IN UTTRAKHAND : AN
OVERVIEW AND IMPACT OF BUDDHISM ON ASIAN CULTURE”
Formation of group and group discussions “IMPACT OF
HIMALAYAN CULTURE AND PRESERVATION AND CONSERVATION OF BUDDHIST MONUMENTS IN
Presentation of group recommendations and papers
Formation of group and group discussions “BUDDHA THE GAUTAMA AND HIS PHILOSOPHY
FOR WORLD PEACE”
Presentation of group recommendations and papers
Formation of group and group discussions “BUDDHIST RITUALS AND
SCRIPTURES” Presentation of group recommendations
Cultural Programmes followed by dinner
Sunday 31st January ‘2010
Formation of groups and group discussion “ESSENCE OF BUDDHISM IN THE
Presentation of group recommendations and papers
Formation of groups and group discussion “RELATIONSHIP BETWEEN HINDUISM
AND BUDDHISM : PAST PRESENT FUTURE”
Presentation of group recommendations and papers
Formation of groups and group discussion “BUDDHISM FROM
Presentation of recommendations and papers
Formation of groups and group discussions “TRADITIONAL AND CULTURE OF
HIMALYAN BUDDHISTS IN THE ERA OF GLOBALISATION”
Formation of groups and group discussions “HIS HOLINESS THE DALAI LAMA
Presentation of recommendations and papers.
Vote of Thanks
Respected Heero Hito
I thank you for your kind invitation to participate as a delegate
in the BUDDHIST CULTURAL FEST (1st BAUDHA MAHOTSAV – UTTARKHAND)
along with ICHR Sponsored National Seminar on “Buddhism : ITS ORIGIN AND
DEVELOPMENT”, 30-31 JANUARY,2010 at DAKHPATHAR, DEHRADUN, UTTARKHAND.
Maha Bodhi Society is doing a yeomen service with
its branches at Arunachal Pradesh, Ladakh, Mysore etc.
I WISH TO CONFIRM THAT I AM WILLING TO
PARTICIPATE IN THE ABOVE EVENTS AND ALSO WISH TO PRESENT A PAPER DURING THE
I am herewith submitting my first PAPER to be
published during the Seminar
BUDDHISM ITS ORIGIN AND
The Buddha was well-acquainted with all this diversity and
tried to provide proper guidance to the society. His ideas were at
once traditional and revolutionary, transformative and emancipating.
That is why he
became easily acceptable to the masses and the elites. Many kings like Pasenadi
of Kosala came to him to seek advice and tranquility and peace of mind.
There are many
stories available in the early literature about Pasenadi’s marriage with a
woman of low caste by deceit and Buddha’s advice to the king to adopt the
policy of ‘forget and forgive’. The Buddha opposed jativada. He was well steeped in the Vedic lore. The
contribution of Buddhism to jambudvipa, that is, the Great Prabudha Bharathian
thought and culture is immense. Buddha was born and brought up in the cultural
soil of Jambudvipa, that is, Prabuddha Bharath, purified the soil to enable
blossoming of the best flowers and fruits in the cultural garden of Jambudvipa, that
is, Prabuddha Bharath. Buddhism has not only awakened Jambudvipa, that
is, Prabuddha Bharath, but also the whole of
in the ancient times, and now it is awakening the whole world in the modern
times. Buddhism has been the best product of Jambudvipa, that is,
Prabuddha Bharathian culture to be offered to the world at large. There is a
need to re-establish Buddhism in its pure and pristine form, and that will help
Jambudvipa, that is, Prabuddha Bharath and also the world.
Buddhism had an extremely humble beginning for a religion
that is now known throughout the world. Having its origin in the 6th century
B.C.E., makes Buddhism one of the oldest religions in the world as well.
The teachings of Buddhism
developed, in many ways. From one man’s awakenment to our modern world of
today, Buddhism has evolved and adapted to the various cultures and
countries it has encountered, which has enabled it to survive into the 21st
In 563 B.C.E.,
a prince was born into the clan of the Shakyas at the beginning of the
Himalayan town of
which is in Southern Nepal/Northern Jambudvipa, that is, Prabuddha Bharath. His
name was Siddhartha Gautama, but he would later be known simply as the Buddha,
which means “the awakened one.” Gautama’s father sought to keep his son
isolated from the realities of the world - including old age, death, and
suffering - and he succeeded for approximately 30 years. Despite the best
efforts of his father, he began to come into contact with the outside world and
the realities of human existence.
Siddhartha Gautama attained awakenment sitting under a pipal tree, now known
as the Bodhi
tree in Bodh
Gautama, from then on, was known as “The Perfectly Self-Awakened
One,” the Samyaksambuddha.
Buddha found patronage in the ruler of Magadha, emperor Bimbisara. The
emperor accepted Buddhism as personal faith and allowed the establishment of
many Buddhist “Viharas.”
This eventually led to the renaming of the entire region as Bihar.
India, Buddha set in motion the Wheel of
Dhamma by delivering his first sermon to the group of five companions with
whom he had previously sought awakenment. They, together with the Buddha,
formed the first Saṅgha, the
company of Buddhist monks, and hence, the first formation of Triple Gem
and Sangha) was completed.
Buddha died, he told his followers that thereafter the Dhamma would be their
leader. The early arhats considered Gautama’s words the primary source of
Dhamma (doctrine, teaching) and Vinaya (rules of discipline and community
living), and took great pains to formulate and transmit his teachings
accurately. Nonetheless, no ungarnished collection of his sayings has
survived. The version of the Canon (accepted scripture) preserved in Pali,
Sanskrit, Chinese, and Tibetan are sectarian variants of a corpus that grew and
crystallized during three centuries of oral transmission.
did not appoint a successor, and asked his followers to work for personal
salvation. The teachings of the Buddha existed only in oral
traditions. The Sangha held a number of Buddhist
councils in order to reach consensus on matters of Buddhist doctrine and
the scriptures, a monk by the name of Mahakasyapa
presided over the first Buddhist council held at Rajgir. Its purpose
was to recite and agree on the Buddha’s actual teachings and on monastic
discipline. Some scholars consider this council fictitious.
The Second Buddhist Council is said to
have taken place at Vaishāli. Its purpose was to deal with questionable monastic
practices like the use of money, the drinking of palm wine, and other
irregularities; the council declared these practices unlawful.
commonly called the Third Buddhist Council was held at Pātaliputra,
and was allegedly called by Emperor Ashoka in the 3rd
century BCE. Organized by the monk Moggaliputta Tissa, it was held in order to rid
the sangha of the large number of monks who had joined the order because of its
royal patronage. Most scholars now believe this council was exclusively
Theravada, and that the dispatch of missionaries to various countries at about
this time was nothing to do with it.
often called the Fourth Buddhist council is generally
believed to have been held under the patronage of emperor Kanishka at Jālandhar,
though the late Monseigneur Professor Lamotte considered it fictitious. It is
generally believed to have been a council of the
the Buddha’s passing, many philosophical movements emerged within Buddhism. The
first of these were the various Early Buddhist Schools (including Theravada).
Later Mahayana Buddhism and Vajrayana Buddhism arose.
Buddhist Schools were the various schools in which pre-sectarian Buddhism split in the first
few centuries after the passing away of the Buddha (in about the fifth century
BCE). These schools have in common an attitude to the scriptures, that doesn’t
accept the inclusion of the Mahayana
Sutras as valid teachings of Gautama
Buddha. It accepts the Tipitaka as the final recension of the teachings of the
branch of Buddhism popularized the concept of a Bodhisattva
(literally enlightened being or “a Buddha-to-be”) and the
worship of the bodhisattvas. Bodhisattvas like Mañjuśrī, Avalokiteśvara,
became the focus of popular devotional worship in the Mahāyāna sect. According
to the Mahāyāna tradition, the key attributes of the bodhisattvas are
compassion and kindness.
Buddhism includes the following Indian schools:
A form of
Indian Buddhism that emerged in the 4th century AD and later became widespread
in Tibet, and
The Vajrayana developed in
but was spread to
has also been practiced in
emerged from forest meditation traditions in northern
the entire emphasis of teachings was on practice, using skillful means to
attain the goal of awakenment in one’s present lifetime. This form is also
known as Vajrayana (The Diamond Vehicle). Tantrism is an esoteric
tradition. Its initiation ceremonies involve entry into a mandala, a mystic
circle or symbolic map of the spiritual universe. Also central to Tantrism is
the use of mudras
Vajrayana became the dominant form of Buddhism in Tibet and was also
transmitted through China to Japan, where it continues to be practiced by the Shingon sect.
generally accepted that the spread of Buddhism from India to Tibet and then to
the wider regions of Central and East Asia took place mainly via the trade (and
religious) route that went through the valley of Kathmandu, situated in
present-day Nepal. The valley, forms the cradle of the Nepali state, and since
the farthest point in historical time, has found itself under the cultural
influence of the South Asian Hindu (and also Buddhist) civilization. However,
being a distant outpost of Hinduism (and Buddhism), it was spared from the
ravages of later conquests and social upheavals. Even after Buddhism died in
the heartland, it survived in
valley. Monastic records in the numerous monasteries show that till the
mid-medieval period in Nepali history, Tibetan students regularly came there
for learning Buddhism from the local spiritual masters. The Tibetan religious
scripts Lantsha and Vartu are variants of the Ranjana system used by the Newars
economic and political factors prominent among which was declining patronage
from the Hindu rulers, Buddhist monasticism in the valley died. By then Tibetan
Buddhism had already gained prominence in the region. Today, in the urban
Indian Mahayana Buddhism, modified through mixing with Vajrayana, practiced by
the local Buddhist Newer population.
empire reached its peak at the time of Emperor Asoka, who himself converted
to Buddhism after the
of Kalinga. This heralded a long period of stability under the Buddhist
emperor. The power of the empire was vast—ambassadors were sent to other
countries to propagate Buddhism. Greek envoy Megasthenes
describes the wealth of the Mauryan capital. Stupas, pillars and edicts on
stone remain at Sanchi,
Sarnath and Mathura, indicating the extent of the
reigned over most of
after a series of military campaigns. Emperor Ashoka’s kingdom stretched from South Asia
and beyond, from present-day Afghanistan and parts of Persia in the west, to Bengal and Assam in the east,
and as far south as Mysore.
legend, emperor Ashoka was overwhelmed by guilt after the conquest of
Kalinga, following which he accepted Buddhism as personal faith with the
help of his mentors Radhasvami and Manjushri. Ashoka established monuments
marking several significant sites in the life of Shakyamuni
Buddha, and according to Buddhist tradition was closely involved in the
preservation and transmission of Buddhism.
He used his position to propagate the relatively new philosophy to new heights,
as far as ancient Rome
By 90 BCE
Parthians took control of eastern Iran and around 50 BCE put an end to last
remnants of Greek rule in Afghanistan. By around 7 CE an Indo-Parthian
dynasty succeeded in taking control of Gandhara. Parthians continued to support
Greek artistic traditions in Gandhara. The start of the Gandharan Greco-Buddhist art is dated to the period
between 50 BCE and 75 CE.
Empire under emperor Kanishka was known as the
Buddhist art spread outward from Gandhara to other parts of
He greatly encouraged Buddhism. Before Kanishka Buddha was not represented in
human form. In Gandhara Mahayana Buddhism flourished and Buddha was
represented in human form.
was reported by Fa-Hsien,
Sun-Yun and Hsuan-Tsang. This structure was destroyed and rebuilt
many times and remained in semi ruins until it was finally destroyed by Mahmud
of Ghazni in 11th century.
rule of the Pala and
Sena kings, large mahaviharas
flourished in what is now Bihar and Bengal. According to Tibetan sources, five great Mahaviharas
stood out: Vikramaśīla, the premier university of the era; Nalanda, past its
prime but still illustrious, Somapura, Odantapurā, and Jaggadala.
The five monasteries formed a network; “all of them were under state
supervision” and their existed “a system of co-ordination among them
. . it seems from the evidence that the different seats of Buddhist learning
that functioned in eastern India under the Pāla were regarded together as
forming a network, an interlinked group of institutions,” and it was
common for great scholars to move easily from position to position among them
Edicts of Ashoka, Ashoka mentions the Hellenistic kings of the period as a
recipient of his Buddhist proselytism. Emissaries of Ashoka, such as Dharmarakkita,
are described in Pali
sources as leading Greek (”Yona“) Buddhist monks, active in Buddhist proselytism (the Mahavamsa,
Historical accounts describe an embassy sent by the ” Jambudvipa, that is
Prabuddha Bharath king Pandion (Pandya?), also named Porus,” to Caesar
Augustus around the 1st century. The embassy was travelling with a
diplomatic letter in Greek, and one of its members was a sramana who
burned himself alive in Athens to demonstrate his faith. The event made a sensation
and was described by Nicolaus of Damascus, who met the embassy at Antioch, and
related by Strabo
Cassius (liv, 9). A tomb was made to the sramana, still visible in the time
which bore the mention:
“ΖΑΡΜΑΝΟΧΗΓΑΣ ΙΝΔΟΣ ΑΠΟ ΒΑΡΓΟΣΗΣ”
the earliest known Buddhist monk to have translated Mahayana Buddhist
scriptures into the Chinese language. Gandharan monks Jnanagupta
and Prajna contributed through several important
translations of Sanskrit sutras into Chinese language.
The Jambudvipa, that is Prabuddha Bharathian dhyana master Buddhabhadra
was the founding abbot and patriarch of the Shaolin
monk and esoteric master
from North India
(6th Century CE), Bodhiruci is regarded as the patriarch of
the Ti-Lun school. Bodhidharma (c. 6th century) was the Buddhist Bhikkhu
traditionally credited as the founder of Zen Buddhism in
In 580, Jambudvipa, that is Prabuddha Bharathian monk
Vinitaruci travelled to
This, then, would be the first appearance of Vietnamese Zen, or Thien Buddhism.
meaning “lotus-born”, is said to have brought Tantric
in the 8th
century. In Bhutan
he is better known as “Guru Rinpoche” (“Precious
Master”) where followers of the Nyingma school
regard him as the second Buddha. Shantarakshita,
abbot of Nalanda
and founder of the Yogachara-Madhyamika is said to have helped
Padmasambhava establish Buddhism in Tibet.
Indian monk Atisha, holder of
the mind training (Tib. lojong) teachings, is considered an indirect founder of the Geluk
Buddhism. Indian monks, such as Vajrabodhi,
also travelled to Indonesia to propagate Buddhism.
A revival of
Buddhism began in
in 1891, when the Sri Lankan
Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society. Its activities expanded to
involve the promotion of Buddhism in
Buddhists took place at Darjeeling. Dharmapala spoke to Tibetan Buddhists and
presented a relic of the Buddha to be sent to the Dalai Lama.
Dharmapala built many viharas and temples in India,
including the one at Sarnath, the place of Buddha’s first sermon. He died in 1933,
the same year he was ordained a bhikkhu.
Kripasaran Mahasthavir founded the Bengal Buddhist Association (Bauddha
Dharmankur Sabha) in Calcutta. Kripasaran (1865–1926) was instrumental in uniting
the Buddhist community of Bengal and North
East India. He built other branches of the Bengal Buddhist Association at Shimla (1907), Lucknow (1907), Dibrugarh
(1919), Tatanagar Jamshedpur (1922), as well as in Sakpura, Satbaria, Noapara,
Region in present day Bangladesh.
exiles have settled in the town, numbering several thousand. Most of these
exiles live in
Ganj, where they established monasteries, temples and schools. The town is
sometimes known as “Little Lhasa“, after the Tibetan capital city, and has become one
of the centres of Buddhism in the world.
revivalist movement among Aboriginal Inhabitants of
Jambudvipa, that is, the Great Prabuddha Bharathians (Scheduled Caste) was initiated in 1890s by Aboriginal Inhabitants of Jambudvipa, that is, the Great
Prabuddha Bharathians (Scheduled Caste) leaders such as
Iyothee Thass, Brahmananda Reddy, and Dharmananda Kosambi. In the 1950s, Dr. B. R.
Ambedkar turned his attention to Buddhism and travelled to
Buddhist scholars and monks. While dedicating a new Buddhist vihara near Pune,
Dr. B. R. Ambedkar announced that he was writing a book on Buddhism, and that
as soon as it was finished, he planned to make a formal conversion to Buddhism.
Dr. B. R. Ambedkar twice visited
in 1954; the second time in order to attend the third conference of the World
Fellowship of Buddhists in
In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of
He completed his final work, The Buddha and His Dhamma, in 1956. It was
meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,Ambedkar
organised a formal public ceremony for himself and his supporters in
1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the
traditional manner, Ambedkar completed his own conversion. He then proceeded to
convert an estimated 500,000 of his supporters who were gathered around him.
Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and
rejected Hinduism and Hindu philosophy. He then traveled to Kathmandu in
Buddha or Karl Marx on December 2, 1956.
The Buddhist meditation tradition of Vipassana
meditation is growing in popularity in Jambudvipa,
that is, the Great Prabuddha Bharath. Many institutions—both government
and private sector—now offer courses for their employees. This form is mainly
practiced by the elite and middle class Indians. This movement has spread to many
other countries in Europe,
America and Asia. And through the
Internet to all over the world. Attemps are being made to celebrate Buddha Jayanthi
in all the countries in general and White House in particular to spread the
teachings of Buddha non-violence and peace for the welfare and happiness of all
With lots of Metta
Yours in Dhamma
Appeal to Request His Excellency The first Pacific President Obama firstname.lastname@example.org and
Heads of All Countries in the world in general and China,
Taiwan,Japan,Korea,Thailand,Myanmar, Cambodia, Laos, Sri Lanka and the future
First Pacific Prime Minister Ku.Mayawati in particular to Celebrate Buddha Jayanthi at White House and all other
Capitals of the world on 27th May 2010
political matters in Buddhism are considered worldly concerns, yes. But the
Buddha did not ignore such worldly concerns, because as a Prince estranged and
removed from his prior worldly concerns, still He was living in society. Alms
food comes from vast numbers of people constituting society. So should not we
work to elevate society to evolve into a higher form, to be more effective and
more just? The monks were also told by the Buddha to work for the good of many,
for the benefit of all beings and for the betterment of society. The intent
behind the founding of the community of monks (Sangha in Pali, Pali being the
original language of the Buddha) was entirely for the benefit of the people.
In the life of Buddha, we find that the Buddha often discussed politics with
the rulers of realms in his time, such as King Mala, King Kosala , King
Licchavi and King Ajatasattu . The Buddha always preached the kings that they
must rule their kingdoms with dasarajadhamma. The dasarajadamma in Pali is
based on ten precepts, in order for the king to best rule the country. They
are: (1) be liberal and avoid selfishness, (2) maintain a high moral character,
(3) be prepared to sacrifice one’s own pleasure for the well-being of the
subjects, (4) be honest and maintain absolute integrity, (5) be kind and
gentle, (6) lead a simple life for the subjects to emulate, (7) be free from
hatred of any kind, (8) exercise non-violence, (9) practice patience, and (10)
respect public opinion to promote peace and harmony. Any government who wishes
to peacefully rule any nation can effectively apply these 10 precepts even
today; they haven’t yet and never will “go out of date.”
The Buddha preached non-violence and
peace as a universal message. He did not approve of violence or the destruction
of life, and declared that there is no such thing as a ‘just’ war. From his own
words, He taught: “The victor breeds hatred; the defeated lives in misery. He
who renounces both victory and defeat is happy and peaceful.”
Not only did the Buddha teach non-violence and peace: He was perhaps the first
and only religious teacher who went to the battlefield personally to prevent
the outbreak of a war, when He diffused tension between the Sakyas and the
Koliyas who were about to wage war over the waters of Rohini River. He also
dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis
He showed how countries could become corrupt, degenerate and unhappy when the
head of the government becomes corrupt and unjust. He spoke against corruption
and how all governments’ actions must be based on humanitarian principles.
The Buddha 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.’
Clearly, religion and politics are
something analogous to paper money having two sides. The front can be regarded
as religion and the other side can be regarded as politics. They cannot be
separated from each other. Otherwise the value of money is nothing. Similarly,
Buddhist monks and other religious leaders also should not be separated from
politics. I don’t mean to imply that they should rule the country, but just to
present and to advance their Buddhist precepts throughout the workings of a
government in order to prevent so many wars and conquests, persecutions, such
egregious atrocities, rebellions, and the destruction of works of art and
Better than a thousand hollow words, Is one
word that brings peace.
In separateness lies the world’s great misery;
in compassion lies the world’s true strength.
Holding on to anger is like grasping a hot coal with the intent of throwing it
at someone else; you are the one getting burned.
Teach this triple truth to all: A generous heart, kind speech, and a life of
service and compassion are the things which renew humanity.
He who can control his rising anger as a coachman controls his carriage at full
speed, this man I call a good driver; others merely hold the reins.
0n Subject: Buddha mentioned Remarks by President Barack Obama at Suntory
Hall”……. It is wonderful to be back in
aware that when I was a young boy, my mother brought me to
great bronze Amida Buddha……” Now Barack Obama is been described as one of the
greatest leaders. All the Pacific leaders as Visionary. Like the captain of a ship, they
have a definite goal to chart their course and steer their ship in the right
direction. They have one goal - to find the cause of suffering and a way out of
suffering. Despite much hardship and setback, they never veered from their course
but persevered till they gained awaken-ness after they got chosen as leaders.
this vision, their mission is an all-embracing one. It is a mission founded on
compassion and love for all beings, regardless of race, creed or status quo.
The Leaders as Role Models
They have exemplary
figures, someone we can respect and emulate. They are extraordinary, virtuous
and righteous in every thought, word and deed. They say as they do and do as they
say. Such integrity and consistency won them the trust of their followers. They
are aware of the ten principles which a ruler ought to be possessed:
Email: pplakshman08@ gmail.com
suggested as follows:
There is no doubt that the case for celebration of Buddha Jayanti at
White House is inherently strong, more so in the wake of the inspiring
speech at Tokyo, earlier this month, by President Obama who called
himself the ‘first Pacific President’. We all should be thankful to
you and the other Buddhist friends for bringing this up.
As you know, most of the Buddhist countries in the world are in the
Pacific region, and they all will be ecstatic about the idea of
celebrating the next Buddha Jayanti at the White House - on May 27,
2010. China, Taiwan, Japan, Korea, Thailand, Myanmar, Cambodia, Laos,
have all very many devoted Buddhists.
I appreciate that you are making great
efforts to propagate Buddhism in general, and the celebration of
Buddha Jayanthi at the White House in particular.
Let the idea flare up from our small base
to fill the entire public space. Let newspaper columns be filled
with letters to the editor, articles, editorials; let parliament and all
representative bodies at the Centre and the States reverberate.
I hope our prayers will be
Thanks for all you do. The reproduction of
Richard Reoch’s “Personal and social radicalism of the Buddha” has
also been great and very enlightening. It is worthy of repetition.
With much metta,
should be put to optimum use in the government’s working, and its
process should be simplified and made transparent so as to facilitate
common people,” Mayawati said during a high-level meeting.
She said programmes being implemented by IT department should be made better and public-oriented.
delivery through public service centres should be made available to
all, and these centres should be set up at the earliest,” she directed.
chief minister said with the setting up of service centres, people will
not be required to take rounds of tehsil and district headquarters for
“The government is committed to provide all
facilities to attract investment in IT sector and the investors are
free to set up a unit in any part of the state,” she said.
the officers to expedite implementation of State-wide Area Network
(Swan) project, she said networking work should be completed at the
“E-district scheme being implemented as a pilot project
in six districts of the state should be made more effective and
delivery system should be improved,” she said.
Karnataka State BSP under the leadership of Marasandra
Muniappa have come out against the impeachment motion moved against Justice P D
Dinakaran, chief justice of Karnataka High Court, alleging that he was being
persecuted for being from the Scheduled Castes.
On 26-12-2009 the BSP in front of Basaveswara statue
came out strongly against the impeachment move which, incidentally, has been
admitted in Rajya Sabha.
Mr. Gopinath, R.Muniappa, Muniswamy, Chikkanna, Advocate Nagaraj, Chengappa,
Lakshiminarayan Calling it “discrimination”, the leaders passed a
resolution condemning the discriminative attitude of the Manuvadis, the
Karnataka Bar Association, Advocates, Shanth Bushan, Jetmalani and
others.During Rajiv Gandhi’s tenure no action was taken on Military personnel
who leaked out vital secrets, George Fernandez was not impeached for his
activities.to give an opportunity
To the Chief Justice of Karnataka High Court Mr. Justice P.D. Dinakaran
so that he can put his version in the matters related with him. They said
that the theory of natural justice was being overlooked in his case,
which was not correct in any way.
Mr. Dinakaran should begiven an opportunity to put his version and after that all the facts
should be considered seriously and impartially and thereafter any
decision should be taken.
After the rally they submitted a memorandum to the Governor of Karnataka. Chief Justice was thankful to BSP for their support.