Sarvajan Hitaya Sarvajan Sukhaya
Lucknow : September 15, 2007 The Uttar Pradesh Chief
Minister, Km. Mayawati here today constituted a six member committee for
suggesting methods for quick disposal of cases in the High Court. The
Committee would be headed by the Cabinet Minister, Mr. Satish Chandra
Mishra. The Advocate General Mr. Jyotindra Mishra, Chief Secretary Mr.
Prashant Kumar Mishra, Principal Secretary to C.M. Mr. Shailesh Krishna
and Secretary Parliamentary Affairs Mr. Pradeep Dubey have been
nominated as the member of the Committee. Syed Mazhar Abbas Abdi,
Principal Secretary Law, has been nominated as the member-secretary of
the Committee. The C.M. said that owing to ever-increasing number of
pending cases in the courts, the petitioners were facing a lot of
difficulties and it was not a good sign for the society. The plaintiffs
were feeling harassed because of delay in justice, she pointed out. The
decision to constitute this Committee had been taken with a view to
keeping the interests of the petitioners, she stated. Km. Mayawati said
that to control the challenge of mounting number of cases it was the
duty of the judiciary, executive and advocates to remove all the hurdles
coming in way of the quick disposal of the cases. The Chief Minister
said that the Committee would make recommendations and suggestions for
the quick disposal of the cases and to accelerate the process of
justice. The Principal Secretary to C.M. Mr. Shailesh Krishna gave this
information and said that the necessary G.O. had been issued in this
Online edition of India’s National Newspaper
Saturday, Sep 15, 2007
No foul play, says UP police chief
1982 सूर्य सितं, 11 2016 और अधिक पढ़ें
यह गूगल अनुवाद के लिए कृपया हिंदी और उर्दू में सही अनुवाद कर
से.मी। उच्च न्यायालय में लंबित मामलों के सुझाव के लिए 6 सदस्यीय समिति का गठन किया
लखनऊ: 15 सितम्बर, 2007 के उत्तर प्रदेश के मुख्यमंत्री, किमी। मायावती ने आज यहां उच्च न्यायालय में मामलों के त्वरित निपटान के लिए तरीके सुझाव के लिए एक छह सदस्यीय समिति का गठन किया। समिति कैबिनेट मंत्री, श्री सतीश चंद्र मिश्रा की अध्यक्षता में किया जाएगा। महाधिवक्ता श्री ज्योतिंद्र मिश्रा, मुख्य सचिव श्री प्रशांत कुमार मिश्रा, प्रमुख सचिव सी.एम. को श्री शैलेश कृष्ण और सचिव संसदीय कार्य श्री प्रदीप दुबे समिति के सदस्य के रूप में मनोनीत किया गया है। सैयद मजहर अब्बास आब्दी, प्रमुख सचिव विधि, समिति के सदस्य सचिव के रूप में नामित किया गया है। सी.एम. कहा
है कि अदालतों में लंबित मामलों की बढ़ती संख्या के कारण, याचिकाकर्ताओं
काफी परेशानियों का सामना कर रहे थे और यह समाज के लिए एक अच्छा संकेत नहीं
था। अभियोगी न्याय में देरी की वजह से परेशान महसूस कर रहे थे, वह बाहर बताया। इस समिति का गठन करने का निर्णय याचिकाकर्ताओं के हितों को ध्यान में रखते हुए की दृष्टि से लिया गया था, उसने कहा। किमी। मायावती
ने कहा कि मामलों की संख्या बढ़ते की चुनौती को नियंत्रित करने के लिए यह
न्यायपालिका, कार्यपालिका और अधिवक्ताओं की ड्यूटी सभी बाधाओं मामलों के
त्वरित निपटान के रास्ते में आने वाले दूर करने के लिए किया गया था। मुख्यमंत्री
ने कहा कि समिति मामलों के त्वरित निपटान के लिए सिफारिशों और सुझावों के
लिए करना होगा और न्याय की प्रक्रिया में तेजी लाने के लिए। सी.एम. के प्रधान सचिव श्री शैलेश कृष्ण ने यह जानकारी दी और कहा कि आवश्यक G.O. इस संबंध में जारी किया गया था। *******
1982 اتوار ستمبر 11 2016
براہ مہربانی اس گوگل ترجمہ کے لیے ہندی اور اردو میں درست ترجمہ بنانے
سینٹی میٹر. ہائی کورٹ میں زیر التوا مقدمات کی تجویز کے لئے 6 رکنی کمیٹی تشکیل
لکھنؤ: ستمبر 15، 2007 کو اتر پردیش کے وزیر اعلی، کلومیٹر. مایاوتی نے آج یہاں ہائی کورٹ میں مقدمات کی فوری ضائع کرنے کے لئے طریقوں کی تجویز کے لیے ایک چھ رکنی کمیٹی تشکیل. کمیٹی کابینہ وزیر ستیش چندر مشرا کی سربراہی میں کیا جائے گا. ایڈووکیٹ جنرل جناب Jyotindra مشرا، چیف سیکرٹری مسٹر پرشانت کمار مشرا، C.M. کے پرنسپل سیکرٹری جناب شیلیش کرشنا اور سیکرٹری پارلیمانی امور مسٹر پردیپ دوبے کمیٹی کے رکن کے طور پر نامزد کیا گیا ہے. سید مظہر عباس عابدی، پرنسپل سیکرٹری قانون، کمیٹی کے رکن سیکریٹری کے طور پر نامزد کیا گیا ہے. C.M. کہا
تھا کہ عدالتوں میں زیر التواء مقدمات کی بڑھتی ہوئی تعداد کے باعث،
پٹیشنرز مشکلات کی ایک بہت سامنا کر رہے تھے اور یہ معاشرے کے لیے ایک اچھی
علامت نہیں تھا. مدعیان کیونکہ انصاف میں تاخیر کے ہراساں کیا محسوس کر رہے تھے، وہ اس کی نشاندہی. اس
کمیٹی کا قیام کرنے کا فیصلہ درخواست گزاروں کے مفادات کو مدنظر رکھتے
ہوئے کے لئے ایک نقطہ نظر کے ساتھ لیا گیا تھا، انہوں نے کہا. کلومیٹر. مایاوتی
کے بڑھتے ہوئے واقعات کی تعداد کے چیلنج پر قابو کرنے کے لئے کہ یہ عدلیہ،
ایگزیکٹو اور وکالت کا فریضہ مقدمات کی فوری ضائع کرنے کی راہ میں آنے
والے تمام رکاوٹوں کو دور کرنا تھا. وزیراعلی
نے کہا کہ کمیٹی کے مقدمات کی فوری ٹھکانے لگانے کے لئے سفارشات اور
تجاویز بنا دے گا اور انصاف کے عمل کو تیز کرنے کے لئے کہا. C.M. کے پرنسپل سیکرٹری جناب شیلیش کرشنا یہ معلومات دی اور ضروری G.O. اس سلسلے میں جاری کیا گیا تھا. *******
Online edition of India’s National Newspaper
Saturday, Sep 15, 2007
No foul play, says UP police chief
LUCKNOW: The Uttar Pradesh Director-General of Police, Vikram Singh, has rejected allegations of foul play in the findings of the inquiry committee which led to the dismissal of 6500 police and PAC recruits and the suspension of 12 IPS officers.
Addressing a press conference, Mr. Singh said transparency was ensured by the probe panel.
Regarding the head of the inquiry committee, Shailaja Kant Mishra, ADG, Special Task Force, who was the then IG, PAC Eastern Zone, not submitting his report to the headquarters, the DGP said not a single paper was referred to Mr. Mishra for reviewing the recruitment.
Mr. Singh said 55 constables were selected in the PAC in 2005-2006 but no reminders for reviewing the recruitment were sent to Mr. Mishra either by the DGP office or by the PAC Headquarters.
As regards, Javed Akhtar, DIG, who conducted the selection exercise in Sitapur no anomaly was detected in the recruitment process, the DGP added.
He said no anomaly had been detected in the selection of constables by about half a dozen recruitment boards. Declining to give their numbers,
Mr. Singh said the appointment of these recruits will not be annuled.
Kadkol Original Inhabitants of The Great Prabuddha Bharath to launch fast
BIJAPUR: The once ostracised Original Inhabitants of The Great Prabuddha Bharath from Kadkol village, about 60 km from here, have decided to launch an indefinite hunger strike at their taluk headquarters of Basavanabagewadi from Monday, to draw the attention of the Government to their plight.
They are to carry out the agitation under the banner of Karnataka Moola Asprushyara Manava Hakkugala Rakshana Vedike, headed by Ramanna Chalwadhi, which has been fighting for their cause for over a year.
The issue drew nationwide attention after The Hindu published a series of stories on their plight in October 2006. The Government announced a number of relief measures of temporary and permanent nature.
However, according to the Original Inhabitants of The Great Prabuddha Bharath , most of the relief of the permanent nature remained unfulfilled.
This had caused them to agitate once again.
In a letter to Basavanabagewadi tahasildar, copies of which were released to the press here on Friday, Raju Kale, the district convenor of the Vedike, drew the attention of the Government about the unfulfilled promisesit made last year.
. . They sought the implementation of all relief measures, including distribution of residential sites, cultivable land to the affected Original Inhabitants of The Great Prabuddha Bharath , rehabilitation of bonded labourers and Devadasis, assistance to animal husbandry and self-employment schemes.
The also sought the suspension of district manager of Dr. Babasaheb Ambedkar Corporation, who they alleged had indulged in irregularities.
If you want to lead a life of happiness, free from troubles and difficulties, you have to follow Vinaya, the remover of all obstacles. There is no need to go to any temple. Vinayaka has derived from the Vinaya teachings of The Buddha who dwells in each one of you as your intelligence (buddhi) and wisdom (vijnaana). When you make proper use of your inherent intelligence and wisdom, you will be successful in life.
Vinayaka drives away all sorrows, difficulties, and miseries. He is the enemy of all obstacles. He will not allow any obstacles to come in the way. He is the destroyer of obstacles. He confers happiness and peace (on his devotees). He is the master of all these powers (intellect (buddhi) and fulfillment self-realization. When there is purity of mind, you achieve peace.Vinayaka is thus the Lord of the intellect and self-realization. Hence, every human being should acquire control over the mind …
Vinayaka is the Lord of all learning. Does learning mean bookish scholarship? No. Everything pertaining to the cosmos is included in the term learning. Walking, talking, laughing, sitting, eating, strolling, thinking –every kind of activity is related to learning. Vinayaka is the master of every kind of learning. Today, learning is identified with acquisition of information. But apart from knowledge of the physical world, we have many other kinds of knowledge, relating to chemistry, the fine arts and other skills.
Vinayaka is the master of every kind of knowledge. Learning is related to the intellect (buddhi). It is not mere scholarship. Familiarity with books is not knowledge. One’s entire life is a continuous process of learning. Any process of inquiry is related to learning. But basically our inquiry should be concerned with finding out what is transient and what is permanent. This is true knowledge.
Vinayaka means that he is totally master of himself. He has no master above him. He does not depend on anyone.
Hence, today, students follow Vinaya with zeal. Vinayaka is not the one who merely comes to the aid of those who read their books. He helps everyone at every step in life’s journey. ”
Hence You will find Vinayaka (Buddha) under all the Bodhi Trees all over The Great Prabuddha Bharath. Buddha always loved Elephants as His mother dreamt of a White Elephant before His birth.
For anything to go well, we follow Vinaya. He is the first to be worshipped whenever we start anything. He relieves us from all our difficulties. He solves our problems.
Vinayaka likes a dish called mothagam(kozhukkattai). So different varieties of kozhukkattai are prepared and offered to the lord on this day. It is the special item on this day. .
The Vinaya (a word in Pāli, with literal meaning ‘leading out’, ‘education’, ‘discipline’) is the regulatory framework for the Buddhist monastic community, or sangha, based in the canonical texts called Vinaya Pitaka. The teachings of the Buddha, or Buddhadharma can be divided into two broad categories: ‘Dhamma’ or doctrine, and ‘Vinaya’, or discipline. Another term for Buddhism is dhammavinaya.
At the heart of the Vinaya is a set of rules known as Patimokkha (Pāli), The Vinaya was orally passed down from the Buddha to his disciples. Eventually, numerous different Vinayas arose in Buddhism, based upon geographical or cultural differences and the different Buddhist schools that developed. Three of these are still in use. The Vinayas are the same in substance and have only minor differences. Buddhists in Burma, Cambodia, Laos, Sri Lanka, and Thailand follow the Theravadin Vinaya, which has 227 rules for the bhikkhus (male monastics) and 311 for the bhikkhunis (female monastics, though the female order died out centuries ago and recent attempts to restore it from the Chinese tradition are controversial). Buddhists in China, the few bhikkhus and bhikkhunis in Japan, and those in Korea and Vietnam follow the Dharmaguptaka Vinaya, which has 250 rules for the bhikshus and 348 rules for the bhiskhunis. Buddhists in Tibet and Mongolia follow the Mūlasarvāstivāda Vinaya, which has 253 rules for the bhikshus and 364 rules for bhikshunis (in theory, though the female order was never introduced in Tibet; it has recently been authorized by the Dalai Lama. In addition to these patimokkha rules there are many supplementary rules.
Surrounding the rules is a range of texts. Some of these explain the origins of the rules - it is possible to trace the development of the rules from responses to specific situations or actions to a general codification. There are also a number of sutta-like texts which are more general statements about Buddhist doctrine, or which give biographical details of some of the great disciples and their enlightenment. Other sections detail how the rules are to be applied, how breaches are to be dealt with, and how disputes amongst the monks are handled.
It is thought that originally there were no rules and the Buddha and his disciples just lived in harmony when they were together. Most of the time they would have been wandering alone, but every year, during the monsoon season when travelling became impossible, the bhikkhus would come together for a few months. As the sangha became bigger and started accepting people of lesser ability who remained unenlightened, it became necessary to begin having rules.
It seems that initially these were quite flexible and were adapted to the situation. By the time of the Buddha’s death there would have been a body of rules which bhikkhus were expected to follow. In the Mahaparinibbana Sutta the Buddha, as part of his last teaching, tells the bhikkhus that they can abandon some minor rules, but that they should stick to the major ones, but there appears to have been some confusion over which was which. It was therefore decided that they would keep all of the rules. Immediately after the Buddha’s death there was a council at which all of the teachings were recited, collected and sorted. Legend has it that the huge volume of teachings was recited from memory, with Ananda reciting the dhamma and Upali reciting the Vinaya.
The Basket of the Discipline
The Vinaya Pitaka, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend for all their material needs.
When the Buddha first established the Sangha, the community initially lived in harmony without any codified rules of conduct. As the Sangha gradually grew in number and evolved into a more complex society, occasions inevitably arose when a member would act in an unskillful way. Whenever one of these cases was brought to the Buddha’s attention, he would lay down a rule establishing a suitable punishment for the offense, as a deterrent to future misconduct. The Buddha’s standard reprimand was itself a powerful corrective:
It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy of a recluse, it is not lawful, it ought not to be done. How could you, foolish man, having gone forth under this Dhamma and Discipline which are well-taught, [commit such and such offense]?… It is not, foolish man, for the benefit of un-believers, nor for the increase in the number of believers, but, foolish man, it is to the detriment of both unbelievers and believers, and it causes wavering in some.
— The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.
The monastic tradition and the rules upon which it is built are sometimes naïvely criticized — particularly here in the West — as irrelevant to the “modern” practice of Buddhism. Some see the Vinaya as a throwback to an archaic patriarchy, based on a hodge-podge of ancient rules and customs — quaint cultural relics that only obscure the essence of “true” Buddhist practice. This misguided view overlooks one crucial fact: it is thanks to the unbroken lineage of monastics who have consistently upheld and protected the rules of the Vinaya for almost 2,600 years that we find ourselves today with the luxury of receiving the priceless teachings of Dhamma. Were it not for the Vinaya, and for those who continue to keep it alive to this day, there would be no Buddhism.
It helps to keep in mind that the name the Buddha gave to the spiritual path he taught was “Dhamma-vinaya” — the Doctrine (Dhamma) and Discipline (Vinaya) — suggesting an integrated body of wisdom and ethical training. The Vinaya is thus an indispensable facet and foundation of all the Buddha’s teachings, inseparable from the Dhamma, and worthy of study by all followers — lay and ordained, alike. Lay practitioners will find in the Vinaya Pitaka many valuable lessons concerning human nature, guidance on how to establish and maintain a harmonious community or organization, and many profound teachings of the Dhamma itself. But its greatest value, perhaps, lies in its power to inspire the layperson to consider the extraordinary possibilities presented by a life of true renunciation, a life lived fully in tune with the Dhamma.