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01/11/12

10 and 11 01 2012 LESSON 490 and 491Verse 32 The Heedful Advances To Nibbana Verse 33 The Wise Person Straightens The Mind Verse 34 The Fluttering Mind

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10 and 11 01 2012 LESSON 490 and 491Verse 32 The Heedful
Advances To Nibbana Verse 33 The Wise Person Straightens The Mind Verse 34 The Fluttering Mind

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LESSON
490 and 491

Practice a Sutta a Day
Keeps Dukkha Away

There is no nation of Indians in the real sense of the world; it is
yet to be created. In believing we are a nation, we are cherishing a
great delusion. How can people divided into thousand of castes be a
nation? The sooner we realize that we are not yet a nation, in a social
and psychological sense of the world, the better for us. – Dr B R
Ambedkar
our links:
http://drambedkarbooks.wordpress.com/2012/01/11/i-have-a-dream-for-dalits-of-india/
http://voteforbsp.blogspot.com/

Vote for BSP

Please watch:
http://voteforbsp.blogspot.com/2011/10/development-in-uttar-pradesh-thanks-to.html

Development in Uttar Pradesh - Thanks to BSP and Behan Mayawati Ji

‘PIL an Opposition plot’

The Bahujan Samaj Party on Tuesday rubbished as an
Opposition conspiracy a public interest litigation petition filed in the
Allahabad High Court challenging the Election Commission order on
covering of the statues of elephants (BSP’s symbol).

In
a statement, BSP general secretary Satish Chandra Mishra said
petitioner Dheeraj Ptratap Singh was a native of Allahabad, where no
elephant statues have been erected. He said his party would not
challenge the “un-constitutional” and “unlawful” order of the EC in a
court of law but would take it before the people’s court.

Mr.
Mishra reiterated that the EC order on draping the statues of BSP
president Mayawati and of elephants was one-sided and the party’s view
had not been taken into account.

In an old Disney animation film ‘Dumbo,’ pink elephants were a
consequence of alcohol-induced hallucination, but as one drives along
the Rashtriya SC/ST/OBC Prerna Sthal in Noida that houses among others a
statue of Uttar Pradesh Chief Minister Mayawati, rows of pink elephant
statues pop into sight from inside and around the periphery of the
famous park.

These elephant statues are being draped in pink, because of a recent
Election Commission (EC) directive, to conceal all statues of Uttar
Pradesh Chief Minister and elephants (symbol of the Bahujan Samaj Party ?

Workers cover elephant statues at a park in Noida on the outskirts of New Delhi on Tuesday

but not Congress Hand, SP’s Cycle, BJP’s National Flower Lotus, Hand pump, Sickle with Hammer or Star)
before January 11. And pink is the colour of choice, not because it is
believed to be Ms. Mayawati’s favoured colour, but because it does not
represent any party’s official colour.

Curious onlookers

On Tuesday, as hundreds of men struggled with yards of pink plastic to
drape all the elephants inside the park, and outside, vehicles crawled
to a stop as curious onlookers watched in amusement. From pizza delivery
boys to labourers, from random passers by to media crews, the audience
watched as men raced against time to obey the diktat of the EC.

Guards posted at the gates of the multi-crore park ensured that no one
apart from the authorised workforce was allowed to enter. Officials in
charge of the work were reluctant to answer questions, but some of the
labourers at the site shared helpful pointers. “Lots of men are working
and by tomorrow [Wednesday] you will see every elephant statue, even the
tiny ones on the fountains, covered,” said Navneet Kumar, a guard
posted at one of the entrances of the park.

In the centre of the park where statues of Ms. Mayawati, her mentor
Kanshi Ram and Dr. B.R. Ambedkar stand, work is under way to cover the
Chief Minister’s statue. Surrounded by scaffolding, wooden planks have
been stacked to conceal Ms. Mayawati’s statue. Once the work is over,
the wooden planks will be covered with cloth.

There are over 50 elephants, big and small, and all of them will have to
be covered in pink plastic, while Ms. Mayawati’s statues will be
covered with a more respectable option — cloth. The ‘mammoth’ exercise
of covering the statues has left a lot of people befuddled; while some
think the park is being shut down, others think it is a waste of public
money and effort, and to some others it is the work of “politicians and
the media.”

Bharatiya Janata Party (BJP)has found itself at the centre of controversy after recruiting two state politicians accused of corruption and subsequently sacked by Ms Mayawati.

When BSP once again gains control of the state government, headquartered in the elegant city of Lucknow, the prize is considerable; with apopulation of about 170 million, Uttar Pradesh returns 80 members to the national assembly, more than any other state. Eight of the 12 individuals who have held the office of Prime Minister have hailed from here and Uttar Pradesh exercises an unparalleled influence on national politics.Now it is the turn of Ms Mayawati who as Chief Minister was the only one who made a record of full five term in office. And she will repeat the record by becoming the next Prime Minister of PraBuddha Bharath.

Therefore,the Congress Party cannot stop Ms Mayawati from securing the chief minister’s office for the fifth time. Of the 403 assembly seats, it just holds just 22.

The Congress and the BJP with their allies ruled the country for 65 years. But 42 % of country’s children under-fives are severly under-weight and that 59% of them suffer from severe stunting, meaning their height is much lower than the median height-for-age of the reference population i.e., malnourished.

VOICE OF SARVAJAN

D. Raja disagrees with EC order

The Election Commission should take adequate steps to
provide a level playing field to all parties in the coming Assembly
elections in five States, national secretary of the Communist Party of
India D. Raja said.

He, however, disagreed with the
Commission’s order to veil the statues of Uttar Pradesh Chief Minister
Mayawati and of elephant, her party symbol.

The decision was irrational, he said at a press conference here on Tuesday.

Such a step by the EC would lead to a series of problems, including the allocation of symbols.

Reacting
to the EC’s response that those who criticised the decision were
“ill-informed,” he said: “In the same yardstick, will the EC also order
the cover up of other symbols such as hand, cycle and hand pump.”

The
CPI considered the coming elections as very important. The Commission should ensure that elections were held in a free
and fair manner.

BSP Supremo Mayawati who sits atop a huge vote bank made up of the poorest and most oppressed has done wonders in UP from 2007 till this date. It will do much better from 2012 onwards by winning 303 seats.
By uniting SC/STs/OBCs/Minorities and the poor upper casteswith its policy of Sarvajan Hitrhay sarvajan Sukhay i.e., for the welfare and happiness of entire people Ms mayawati’s BSP Elephant offers power to the to people who weren’t politically empowered.

It was the ever creamy of rich people who enjoys the fruits of power in the name of Congress, BJP and their allies.
Now in UP Kushwahas, Yadavs, Kurmis, Nishads,Noniyas,Paswans,Jatavs, Ms Mayawati was the first to consolidate their support base through policy decision when she became CM. She created quota in civic bodies for tghis Maha SC/ST/OBC Minorities and the poor upper castes, implemented health schemes for them and alloted them land with water though that was not constitutionally feasible to offer special quota with in quota for either SC/ST or OBC. She offered then Assembly seats and position of power in Panchayats and other local bodies..

This consumate action helps her to win 303 seats. This Maha SC/ST/OBC/Minorities/Poor upper castes have no loyalty to any other parties such as Congress, BJP, SP because nobody ever cared about them.

will address four rallies in Punjab on January 21
and 22 to woo voters, even as the party hopes to fare better in the
state assembly elections on January 30.

BSP MP and national general secretary Narender Kashyap said the Uttar Pradesh chief minister will

address rallies at Kharar in Mohali and in Nawanshahar on January 21.

On the next day, she will address meetings in Muktsar and at Chhapar in Sangrur districts.

Kashyap said his party would make significant gains in the Punjab polls.

The party released a list of 21 candidates in addition to the names for 90 candidates announced earlier for the 117-member House

The Only Hope of the
Nation is Elephant

of BSP!

People are just fed up
with Congress, other regional parties and BJP!

capture the Master
Key !

For Mayawati!

To be the PM from BSP!

POLITICS IS SACRED WITH HIGHLY PERFORMING BEST AND MERITORIOUS
GOVERNANCE OF UP CM FULLY AWAKENED WITH AWARENESS MAHA MAYAWATIJI WHO IS THE
ONLY CM SUCCESSFULLY COMPLETED HER FULL TERM WHO WILL WIN WITH A THUMPING
MAJORITY OF 303 IN THE NEXT ELECTION AND ULTIMATELY BECOME THE PM OF PRABUDDHA
BHARATH.Since Mayawati’s trusted core group includes upper caste aides and
advisers. Small-time traders, the classical petit-bourgeoisie, Mayawati is
determination to count herself in as a mass messiah. The BSP is the only party
that speaks of Sarvajan Hithay Sarvajan Sukhay i.e., welfare and happiness of
the entire people.Please visit http://sarvajan.ambedkar.org for details.

Verse 32. The Heedful
Advances To Nibbana

The
bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.

Explanation:
The monk as the seeker after the truth, see fear in lack of mindfulness. He
will certainly not fall back from any spiritual heights he has already
reached. He is invariably in the proximity of Nibbana.

Dhammapada
Verse 32
Nigamavasitissatthera Vatthu

Appamadarato bhikkhu
pamade bhayadassi va
abhabbo parihanaya¹nibbanasseva santike.

Verse
32: A bhikkhu who takes delight in mindfulness and sees danger in negligence
will not fall away; he is, indeed, very close to Nibbana.

1. abhabbo
parihanaya: Unable to fall away; here it means, unable to fall away from
the practice of Tranquillity and Insight Development and the benefits
thereof, i.e., Magga and Phala. (The Commentary)

The
Story of Thera Nigamavasitissa

While
residing at the Jetavana monastery, the Buddha uttered Verse (32) of this
book, with reference to Thera Nigamavasitissa.

Nigamavasitissa
was born and brought up in a small market town near Savatthi. After becoming
a bhikkhu he lived a very simple life, with very few wants. For alms-food, he
used to go to the village where his relatives were staying and took whatever
was offered to him. He kept away from big occasions. Even when Anathapindika
and King Pasenadi of Kosala made offerings on a grand scale, the thera did not
go.

Some
bhikkhus then started talking about the thera that he kept close to his
relatives and that he did not care to go even when people like Anathapindika
and King Pasenadi were making offerings on a grand scale, etc. When the
Buddha was told about this, he sent for the thera and asked him. The thera
respectfully explained to the Buddha that it was true he frequently went to
his village, but it was only to get alms-food, that when he had received
enough food, he did not go any further, and that he never cared whether the
food was delicious or not. Whereupon, instead of blaming him, the Buddha
praised him for his conduct in the presence of the other bhikkhus. He also
told them that to live contentedly with only a few wants is in conformity
with the practice of the Buddha and the Noble Ones (Ariyas), and that all
bhikkhus should, indeed, be like Thera Tissa from the small market town. In
this connection, he further related the story of the king of the parrots.

Once
upon a time, the king of the parrots lived in a grove of fig trees on the
banks of the Ganges river, with a large number of his followers. When the
fruits were eaten, all the parrots left the grove, except the parrot king,
who was well contented with whatever was left in the tree where he dwelt, be
it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue
of the parrot king, withered up the tree by his supernormal power. Then,
assuming the form of geese, Sakka and his queen, Sujata, came to where the
parrot king was and asked him why he did not leave the old withered tree as
the others had done and why he did not go to other trees which were still
bearing fruits. The parrot king replied, “Because of a feeling of
gratitude towards the tree I did not leave and as long as I could get just
enough food to sustain myself I shall not forsake it. It would be ungrateful
for me to desert this tree even though it be inanimate.”

Much
impressed by this reply, Sakka revealed himself. He took water from the
Ganges and poured it over the withered fig tree and instantly, it was
rejuvenated; it stood with branches lush and green, and fully decked with
fruits. Thus, the wise even as animals are not greedy; they are contented
with whatever is available.

The
parrot king in the story was the Buddha himself; Sakka was Anuruddha.

Then the Buddha spoke in verse as follows:

Verse 32: A bhikkhu who takes delight in mindfulness and
sees danger in negligence will not fall away*, he is, indeed, very close to
Nibbana.

At
the end of the discourse, Thera Tissa attained arahatship.

*
will not fall away: It means, will not fall away from Tranquillity and
Insight Development Practice and is assured of attaining Magga and Phalla.
(The Commentary)

End
of Chapter Two: Mindfulness (Appamdavagga)

§ 61. {Iti 3.12; Iti 52}

This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these three eyes. Which three? The eye of
flesh, the divine eye [clairvoyance], & the eye of discernment. These are
the three eyes.”

The eye of flesh, the eye divine, the eye of
discernment unsurpassed: these three eyes were taught by the Superlative
Person. The arising of the eye of flesh is the path to the eye divine. When
knowledge arises, the eye of discernment unsurpassed: whoever gains this eye
is — from all suffering & stress — set free.

Verse 33. The Wise Person Straightens The Mind

Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

Explanation: In the
Dhammapada there are several references to the craftsmanship of the fletcher.
The Buddha seems to have observed the process through which a fletcher
transforms an ordinary stick into an efficient arrow-shaft. The disciplining
of the mind is seen as being a parallel process. In this stanza the Buddha
says that the wise one straightens and steadies the vacillating mind that is
difficult to guard, like a fletcher straightening an arrow-shaft.

Verse 34. The Fluttering Mind

As fish from watery
home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.

Explanation: When
making an effort to abandon the realm of Mara (evil), the mind begins to
quiver like a fish taken out of the water and thrown on land.

Dhammapada Verses 33
and 34
Meghiyatthera Vatthu

Phandanam capalam
cittam
durakkham¹dunnivarayam²ujum karoti³medhavi
usukarova tejanam.

Varijova thale
khitto
okamokata ubbhato
pariphandatidam cittam
maradheyyam pahatave.

Verse 33: The mind
is excitable and unsteady; it is difficult to control and to restrain. The
wise one trains his mind to be upright as a fletcher straightens an arrow.

Verse 34: As a fish
quivers when taken out of its watery home and thrown on to dry ground, so
does the mind quiver when it is taken out of the sensual world to escape from
the realm of Mara (i.e., kilesa vatta, round of moral defilements).

1. durakkham: difficult
to keep the mind fixed on a single object when meditating.

2. dunnivarayam: difficult
to restrain the mind from drifting towards sensual pleasures.

3. ujum karoti:
straightens:
(a) the fletcher straightens the arrow,
(b) the wise man trains his sensuous, unruly mind by
means of Tranquillity and Insight Development Practice (Samatha and
Vipassana). (The Commentary)

The Story of Thera
Meghiya

While residing on
the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book,
with reference to Thera Meghiya.

At that time, Thera
Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round,
the thera noticed a pleasant and beautiful mango grove, which he thought was
an ideal spot for meditation. He asked the Buddha’s permission to let him go
there, but as the Buddha was alone at that time, he was told to wait for
awhile until the arrival of some other bhikkhus. The thera was in a hurry to
go and so he repeated his request again and again, until finally the Buddha
told him to do as he wished.

Thus, Thera Meghiya
set out for the mango grove, sat at the foot of a tree and practised meditation.
He stayed there the whole day, but his mind kept wandering and he made no
progress. He returned in the evening and reported to the Buddha how all the
time he was assailed by thoughts associated with the senses, ill will and
cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).

So, the Buddha told
him that as the mind is easily excitable and fickle, one should control one’s
mind.

Then the Buddha spoke in verse as follows:

Verse 33: The mind is excitable and
unsteady; it is difficult to control and to restrain. The wise one trains
his mind to be upright as a fletcher straightens an arrow.

Verse 34: As a fish quivers when taken out
of its watery home and thrown on to dry ground, so does the mind quiver
when it is taken out of the sensual world to escape from the realm of Mara
(i.e., kilesa vatta, round of moral defilements).

At the end of the
discourse, Thera Meghiya attained Sotapatti Fruition.

§ 62. {Iti 3.13; Iti 52}

This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these three faculties. Which three? The
faculty of ‘I am about to know what is not yet finally known,’ the faculty of
final knowledge, the faculty of one who has finally known.[1] These are the three
faculties.”

For a learner in
training along the straight path: first, the knowledge of ending; then,
immediately, gnosis; then, from the ending of the fetter — becoming — there’s
the knowledge, the gnosis of one released who is Such:[2] One consummate in these
faculties, peaceful, enjoying the peaceful state, bears his last body, having
conquered Mara along with his mount.

Notes

According to the Commentary, the first of these faculties
corresponds to the first noble attainment, the path to stream-entry; the
second, to the next six attainments, ranging from the fruition of
stream-entry to the path to arahantship; and the third, to the highest
attainment, the fruition of arahantship.

Such (tadi): see the note to §44.

§ 63. {Iti 3.14; Iti 53}

This was said by the
Blessed One, said by the Arahant, so I have heard: “There are these three times. Which three? Past time,
future time, & present time. These are the three times.”

Perceiving in terms
of signs, beings take a stand on signs. Not fully comprehending signs, they
come into the bonds of death. But fully comprehending signs, one doesn’t
construe a signifier. Touching liberation with the heart, the state of peace
unsurpassed, consummate in terms of signs, peaceful, enjoying the peaceful
state, judicious, an attainer-of wisdom makes use of classifications but
can’t be classified.[1]

Note

At first glance, the verses here do not bear much relationship
to the prose introduction. However, if they are viewed in the context of MN 2 (see the note to §16), their
relationship becomes clear: the person who applies appropriate attention to
the notion of past, present, and future time does not define him or herself
in those terms, and so does not cling to any sense of self in those terms.
Without clinging, one is liberated from birth and death.