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992 LESSON 27-07-2013 SATURDAY FREE ONLINE eNālāndā Research and Practice UNIVERSITY run through http://sarvajan.ambedkar.org Universal Welfare Friend - E- GOOD NEWS AWAKENED ONES WITH AWARENESS DISPENSATION (3) the age of morality (sila-yuga) In the commentary to the Theragatha[52] the Sasana is said to consist of five periods: (1) the age of deliverance (vimutti-yuga) VOICE OF SARVA SAMAJ SADBHAVANA http://seattletimes.com/html/politics/2021460167_apusobama.html The Seattle Times Obama economic tour attracts low expectations Jagatheesan Chandrasekharan as barewfoot comments
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992 LESSON 27-07-2013 SATURDAY 

FREE ONLINE  eNālāndā Research and Practice UNIVERSITY 
run through http://sarvajan.ambedkar.org 

Universal Welfare Friend -
E- GOOD NEWS 

AWAKENED ONES WITH AWARENESS DISPENSATION

(3) the age of morality (sila-yuga)

In
the commentary to the Theragatha[52] the Sasana is said to consist of
five periods: (1) the age of deliverance (vimutti-yuga)

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VOICE OF SARVA SAMAJ SADBHAVANA
http://seattletimes.com/html/politics/2021460167_apusobama.html

The Seattle Times

Obama economic tour attracts low expectations

 
Jagatheesan Chandrasekharan as barewfoot comments


(3) the age of morality (sila-yuga)

sīla (Pāli) in Buddhism is one of three sections of the Noble Eightfold Path,
and is a code of conduct that embraces a commitment to harmony and
self-restraint with the principle motivation being non-violence, or
freedom from causing harm. It has been variously described as virtue,[1] right conduct,[2] morality,[3] moral discipline[4] and precept.

Sīla is an internal, aware, and intentional ethical behavior,
according to one’s commitment to the path of liberation. The Pali word sīla is an ethical compass within self and
relationships, rather than what is associated with the English word
“morality” (i.e., obedience, a sense of obligation, and external
constraint - all of which are quite foreign to the concept of sīla as
taught by Gautama the Buddha since 588BC). In fact, the commentaries
explain the word sīla by another word, samadhana, meaning “harmony” or
“coordination.” [5]

Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla, samādhi, and paññā as well as the Theravadin foundations of sīla, dana, and bhavana. It is also the second pāramitā.[6]
Though some popular conceptions of these ethics carry negative
connotations of severe discipline and abstinence, sīla is more than just
avoiding the unwholesome.

Sīla is also wholehearted commitment to what is wholesome. Two
aspects of sīla are essential to the training: right “performance”
(caritta), and right “avoidance” (varitta). Honoring the precepts of sīla
is considered a “great gift” (mahadana) to others, because it creates
an atmosphere of trust, respect, and security. It means we pose no
threat to another person’s life, property, family, rights, or
well-being.[7]

Buddhist
Perfections
 
10 pāramī
dāna
sīla
nekkhamma
paññā
viriya
khanti
sacca
adhiṭṭhāna
mettā
upekkhā
   
 6 pāramitā 
dāna
sīla
kṣānti
vīrya
dhyāna
prajñā
 
Colored items are in both lists.


Non-Harming

Non-harming, Pāli
cognate avihiṃsā, is not a technical term in the Buddhist tradition,
rather a permeating foundation for the code of conduct known as sīla.
Non-harming manifests perspectives both absolute and relative,
particularly in the ever-increasingly complex ethics of global culture.
For example, though eating meat/animal products is technically different
than killing for the meat, if one knows that such foods comes from
inhumane industrialized animal husbandry then one may understand one’s
sīla to present new ethical questions.


Levels of sila

There are several levels of sīla, which correspond to the basic morality of five precepts, the basic morality with asceticism of eight precepts, novice ordination’s ten precepts and full ordination’s vinaya or prātimokṣa. Laypeople generally undertake to live by the five precepts which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which have some additional precepts of basic asceticism.

Five Precepts

The five precepts
are not given in the form of commands, but are training guidelines to
help one live a life in which one is happy, without worries, and able to
meditate well. Breaking one’s sīla as pertains to sexual conduct
introduces harmfulness towards one’s practice or the practice of another
person if it involves uncommitted relationship.[9] They are:[10]

  1. I undertake the training rule to abstain from taking life;
  2. I undertake the training rule to abstain from taking what is not given;
  3. I undertake the training rule to abstain from sensual misconduct;
  4. I undertake the training rule to abstain from false speech; and
  5. I undertake the training rule to abstain from liquors, wines, and other intoxicants, which are the basis for heedlessness.

In Buddhist thought, the cultivation of giving (dāna) and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely,[11]
even if there is no further Buddhist practice. There is nothing
improper or un-Buddhist about limiting one’s aims to this level of
attainment, although by itself it does not gain one nirvāna or end suffering.[9]

Eight Precepts

During special occasions, monastic retreats for lay followers, and
such, a more stringent set of precepts is undertaken, usually for 24
hours, until dawn the following day. The eight precepts encourage further discipline and are modeled on the monastic code. Note that in the eight precepts, the third precept on sexual misconduct is made more strict and becomes a precept of celibacy.

The three additional rules of the Eight Precepts are:[10]

  1. “I accept the training rule to abstain from food at improper times.”
    (e.g. no solid foods after noon, and not until dawn the following day)
  2. “I accept the training rule (a) to abstain from dancing, singing,
    instrumental music, and shows, and (b) from the use of jewelry,
    cosmetics, and beauty lotions.”
  3. “I accept the training rule to abstain from the use of high and luxurious beds and seats.”

Ten Precepts

Novice-monks use the ten precepts, which are the basic precepts for monastics: people who have left the domestic life and live in monasteries.

Patimokkha

Vinaya is the specific moral code for nuns and monks . It includes the prātimokṣa, a set of rules (227 for monks in the Theravādin recension). The precise content of the scriptures on vinaya (vinayapiṭaka)
differ slightly according to different schools, and different schools
or subschools set different standards for the degree of adherence to the
vinaya.

Mahāyāna Precepts

In Mahāyāna Buddhism, there is also a distinctive vinaya and ethics for bodhisattvas contained within the Mahāyāna Brahmajala Sutra
(not to be confused with the Pāli text of that name). These exist above
and beyond the existing monastic code, or lay follower precepts.[12] Here the eating of meat, for example, is frowned upon and vegetarianism is actively encouraged (See: vegetarianism in Buddhism). These precepts, have no parallel in Theravāda Buddhism.

VOICE OF SARVA SAMAJ SADBHAVANA


Logo

jagran Post



Uttar Pradesh bags award for free laptop scheme


Jagatheesan Chandrasekharan


If Internet connection costing around Rs.1000/per month is not provided they will sell the lap tops as they did earlier.

http://seattletimes.com/html/politics/2021460167_apusobama.html

The Seattle Times

Obama economic tour attracts low expectations

It’s hard to find anyone who thinks President
Barack Obama’s series of heavily promoted economic speeches will be the
flash point that unclogs the system in Washington - including the
president.

Bangalore

12 comments

July 25, 2013 at 8:33 PM
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President Barack Obama may try to
focus public attention on the following economy as well for welfare,
peace and happiness of the entire people to attain Eternal Bliss as
Final Goal:

Black capitalism in the US is the inspiration for SC/ST (UNTOUCHABLE) capitalism

Black capitalism has brought visibility with recognition to the
Blacks. If you compare their situation today with their immediate past,
there is a landmark change. In absolute terms of course they remain
unequal to the Whites. In India, capitalism is emancipatory because in
capitalism , nothing is fixed by birth . The only permanent thing is
competition and a SC/ST (UNTOUCHABLE) has the opportunity to move ahead
through competition. In the caste order, you cannot buy Brahmin status.
In capitalism, you can buy a Mercedes and hire a Brahmin driver. That’s
the difference capitalism is making.

Capitalism may have class-based problems but these are radically
different from caste-based problems. A caste-based system is a system of
humiliation. In capitalism , there is poverty of course but that is
universal to everyone regardless of his birth. Anyone who is lazy, who
doesn’t want to compete, will face the problem of poverty but minus the
humiliation.

The SC/ST (UNTOUCHABLE) Indian Chamber of Commerce and Industry has
floated the fund to produce 100 SC/ST billionaires. That will send a
powerful message to SC/STs that they can succeed. Its president Milind
Kamble’s philosophy is to fight caste with capital. There have been many
movements historically to replace the caste system but we had nothing
to replace it with. Now capitalism has come and material markers have
replaced social markers . SC/STs need to know that in this phase of
history, only their work matters , not their birth. We do not see
capitalism as merely a system of economic transaction. It is also a
social order. The market doesn’t care about social groups. It only
recognizes individuals who have surpluses in their pockets. And that is
good for SC/STs because the market will not reject a SC/ST simply
because he is a SC/ST.

The market can be cruel too. It makes no allowances for those who are weak and vulnerable as most SC/STs still are.

There cannot be anything more liberating than the market if you
compare market with caste. If somebody has faced the cruelty of caste,
the cruelty of the market can be enjoyed in fact. In the old order, you
worked without rewards. Now I can work hard and reap the benefits.

In no society can all members become billionaires . We are saying
that SC/ST billionaires will lead the charge of emancipation. This is
the beginning of a new era for SC/STs , in which with very little
education, they can be driving a BMW. Otherwise they will be doomed to
compete for a few government jobs through reservations until the MASTER
KEY as desired by the father of the Constitution Dr. B.R.Ambedkar is
acquired by the SC/STs ( say Ms mayawati the symbol of political
success) to unlock all doors of progress and development along with the
economic success.

Therefore state benefits should not abandon. A section of SC/STs
needs help from the government. This is no enough. In the US, the idea
of Black capitalism and affirmative action came together. And capitalist
welfarism is much better than socialist welfarism because a socialist
state has no surplus to distribute where as a capitalist system does.

SC/STs are not only takers. They are also givers . It is important
to change the image of SC/STs and show that they can dream beyond a BPL
card and reservations. Those who belong to the poverty school think they
are losing SC/STs if they see a SC/ST capitalist. An ideal SC/ST for
them is one who is dark-skinned, bare chested, carrying a farm tool,
sweating profusely under a hot sun, sweating profusely. It’s a shock for
them to see a SC/ST walking into a boardroom.

?Handful of SC/ST billionaires along with reservation (which is a
must) in trade and business can empower a historically oppressed and
exploited community just like Black capitalism in the US to avoid
continue to languish behind on all socio-economic indicators. This is
possible only when they acquire the MASTER KEY that will unlock all
doors of progress and development.

?Mayawati is a symbol of political success. A billionaire is a
symbol of economic success. Surely SC/STs need both. SC/ST billionaires
must help BSP to acquire the MASTER KEY as desired by Dr.Ambedkar and
25% of their profit for spreading Dhamma as they are quiet aware of
this. They must also help Start-up small enterprises in their humble
way.

They are aware of the fact that whatever they do it is of the SC/STs by the SC/STs for the Sarva Samaj Sadbhavan.

The SC/ST Indian Chamber of Commerce and Industry and all Buddhist
traders and business communities all over the world could start

CODI

(CO-OPERATIVE DIRECT INVESTMENT)

CF SALE MART

(CYBERNETIC FAIR SALE MART)

CO-OPERATIVE DIRECT INVESTMENT CODI CYBERNETIC FAIR SALE MART assert
that, “The way to change the world is to change the nature of man,”that
offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.

CYBERNETIC FAIR SALE MART (CF SALE MART) much to offer that process. CF SALE MART assert that.

The spirit to care not just for ourselves but for others, based on
an awareness of our interlinked fates, lies at the heart of CF SALE MART
- and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in
concert for the advancement of our common well-being. That is the best
way to secure individual and collective progress in an interdependent
world.

We must also change longstanding assumptions and open our minds to
new ideas and possible solutions if we are to address major global
threats, from the proliferation of deadly weapons to intolerance and
inequality.

We must invite Awakened Ones with Awareness (AOA) and people of all
traditions to use the occasion to reflect on how we can change our
actions to pave the way for a more sustainable future.

AOA bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.

Injunction against the three poisons of greed, anger and ignorance
is especially relevant to multilateral efforts to overcome the hunger
that needlessly affects nearly a billion people in a world of plenty,
the brutal violence that takes millions of lives each year, and the
senseless environmental damage that humans cause to our only home, the
planet Earth.

Socio-economic development may sound modern, but its core is the
very problem of human suffering that was addressed more than 2,500 years
ago.

Numerous AOA organizations are putting these thoughts into practice.
Their support is for activities to achieve the Millennium Development
Goals, our blueprint for enabling all people to enjoy lives of dignity
and opportunity.

Let us draw on the universal values of AOA to act in solidarity with
those who are suffering, thereby contributing to a more compassionate
and awakened world for all.

ECONOMY OF THE AOA (CF SALE MART ) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

CF SALE MART accept existing political and economic institutions,
even while providing a democratic social ethos revolutionary for its
time.

King Asoka, greatest of all emperors, pursued a highly activist
fiscal policy even though he believed only meditation could help people
to advance in moral living.

CF SALE MART places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive
cycle of one’s current social and economic position is due to one’s good
cause and condition accumulated in the past. This does not mean
indifference to the poor, for one’s economic status is not only
dependent on the laws of cause and condition, but is also complemented
by the moral virtues of compassion and generosity.’ Alms giving to the
poor is regarded as increasing one’s merit. The importance of our active
intervention has some important implications for behavior of the
“righteous ruler” as well.

CF SALE MART rulers are also known for the financial aid which they
provided for the poor; indeed, the rulers were advised to give their
gifts to all who are poor. Moreover, gifts to the those who practice CF
SALE MART do not prevent them from providing a refuge for the destitute
or from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private,
sectors, is certainly regarded in a favorable light. In order to favor
the spiritual improvement of the population, the State is justified in
taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

CF SALE MART theory of radiation sees the economy prospering
through the collective impact of the virtuous actions of individuals.

CF SALE MART argue that since the economy can ultimately prosper
only through virtuous action, ultimately the only hope for prosperity
lies in a regeneration of human kind, e.g., through the cultivation of
the Four Sublime Abodes (loving kindness, compassion, sympathetic joy,
and equanimity). Any appropriate good action inevitably leads to an
increase of the material wealth of the community.

CF SALE MART discussion on right livelihood prohibits trade in
certain goods and services, which means that all other types of trade
are apparently allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the
CF SALE MART also notes that both can bring high or low returns,
depending on the circumstances; however, trading is an occupation with
little to do, few duties, a small administration, and small problems,
while agriculture is the reverse. The capable merchant is approvingly
said to know the value of goods and prices and the profits he obtains;
and to buy where the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

CF SALE MART accepts competition in general in the sense that it
is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain….
If a man chooses to interpret this as free competition, it is still
competition without rivalry, for victory to oneself does not mean the
defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of
the State. As crime increased after the division of the land, the
people elected a ruler to maintain law and order, paying him for his
troubles. This suggests a type of social contract theory, which means
that the ruler has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten
Royal Precepts of Rulership: generosity, morality, liberality,
uprightness, gentleness, self-restraint, non-anger, non-hurtfulness,
forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one
of the sources, speaks of the Royal Acts to increase prosperity which
include

giving of seed corn and food to farmers and of

capital to merchants to start or increase their business.

The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional insight into State economic activities can be gained by
examining the records of some of the “righteous rulers” who are revered
by the CF SALE MART. It should be noted that because of the
participation of the State in the operations of the irrigation systems
in many of these countries, the ruler had a fairly active role in the
economy.

The prototypical important righteous ruler was the revered King
Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the
Mauryan dynasty in indict and one of the greatest of the emperors.

2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and
happiness of the people. He adopted a highly activist fiscal policy,
both with regard to current and capital expenditures. For instance, he
gave gifts to the aged, other needy, and religious orders; he set up
public education courses to teach the doctrines of Rule of the Law; he
cut back on large public festivals; he imported and planted medicinal
herbs; and he carried out various public works projects such as digging
of wells, planting of trees, construction of rest houses and animal
watering stations along main roads in the empire. Some of his edicts
appeared to enforce traditional CF SALE MART beliefs, e.g, bans on
slaughtering various animals. The funds spent on the maintenance of the
ruler and good works were high, e.g., taxes were apparently about one
fourth of the revenue of land.

Still another righteous ruler was King Ruang who lived in the 14th
century in Thailand, long after the canonical scriptures had been
completed. Ruang stated quite clearly that a righteous ruler brings
prosperity to his subjects. He apparently had a much less luxurious
court or a less activist governmental expenditure policy than Asoka,
since he advised that taxes should be less than 10 percent of the crop
(and less in a drought) and that such taxes should never be higher than
those of the preceding king. He also urged that the State provide
interest free loans to those wishing to engage in commerce and that no
profit taxes should be placed upon such commercial activities.

The AOA (CF SALE MART ) had gone beyond all worldly affairs, but still gave advice on good government.

The AOA came from a warrior caste and was naturally brought into
association with rulers and ministers. Despite His origin and
association, He never resorted to the influence of political power to
introduce His thoughts nor allowed His Thoughts to be misused for
gaining political power. But today, many politicians try to drag the
AOA’s name into politics by introducing Him as a communist, capitalist,
or even an imperialist. They have forgotten that the new political
philosophy as we know it really developed in the West long after the
AOA’s time. Those who try to make use of the good name of the AOA for
their own personal advantage must remember that the AOA was the
Supremely Awaken One who had gone beyond all worldly concerns.

There is an inherent problem of trying to intermingle religion with
politics. The basis of religion is morality, purity and faith, while
that for politics is power. In the course of history, religion has often
been used to give legitimacy to those in power and their exercise of
that power. Religion was used to justify wars and conquests,
persecutions, atrocities, rebellions, destruction of works of art and
culture.?

When religion is used to pander to political whims, it has to forego
its high moral ideals and become debased by worldly political demands.

The thrust of the CF SALE MART Rule of Law is not directed to the
creation of new political institutions and establishing political
arrangements. Basically, it seeks to approach the problems of society by
reforming the individuals constituting that society and by suggesting
some general principles through which the society can be guided towards
greater humanism, improved welfare of its members, and more equitable
sharing of resources.

There is a limit to the extent to which a political system can
safeguard the happiness and prosperity of its people. No political
system, no matter how ideal it may appear to be, can bring about peace
and happiness as long as the people in the system are dominated by
greed, hatred and delusion. In addition, no matter what political system
is adopted, there are certain universal factors which the members of
that society will have to experience: the effects of good and bad Cause
and Condition, the lack of real satisfaction or everlasting happiness in
the world characterized by unsatisfactoriness, impermanence), and
egolessness. To the CF SALE MART, nowhere in Samsara is there real
freedom, not even in the heavens or the world of Creator.

?Although a good and just political system which guarantees basic
human rights and contains checks and balances to the use of power is an
important condition for a happy in society, people should not fritter
away their time by endlessly searching for the ultimate political system
where men can be completely free, because complete freedom cannot be
found in any system but only in minds which are free. To be free, people
will have to look within their own minds and work towards freeing
themselves from the chains of ignorance and craving. Freedom in the
truest sense is only possible when a person uses Rule of Law to develop
his character through good speech and action and to train his mind so as
to expand his mental potential and achieve his ultimate aim of
awaken-ness.

While recognizing the usefulness of separating religion from
politics and the limitations of political systems in bringing about
peace and happiness, there are several aspects of the AOA’s thoughts
which have close correspondence to the political arrangements of the
present day. Firstly, the AOA spoke about the equality of all human
beings long before Abraham Lincoln, and that classes and castes are
artificial barriers erected by society. The only classification of human
beings, according to the AOA, is based on the quality of their moral
conduct. Secondly, the AOA encouraged the spirit of social
-co-operation and active participation in society. This spirit is
actively promoted in the political process of modern societies. Thirdly,
since no one was appointed as the AOA’s successor, the members of the
Order were to be guided by the Rule of Law. Until today very member of
the Order is to abide by the Rule of Law which governs and guides their
conduct.

Fourthly, the AOA encouraged the
spirit of consultation and the democratic process. This is shown within
the community of the Order in which all members have the right to decide
on matters of general concern. When a serious question arose demanding
attention, the issues were put before the monks and discussed in a
manner similar to the democratic parliamentary system used today. This
self-governing procedure may come as a surprise to many to learn that in
the assemblies of AOAs 2,500 years and more ago are to be found the
rudiments of the parliamentary practice of the present day. A special
officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity
of the Parliamentary Chief Whip, was also appointed to see if the quorum
was secured. Matters were put forward in the form of a motion which was
open to discussion. In some cases it was done once, in others three
times, thus anticipating the practice of Parliament in requiring that a
bill be read a third time before it becomes law. If the discussion
showed a difference of opinion, it was to be settled by the vote of the
majority through balloting.

?The AOA approach to political power is the moralization and the
responsible use of public power. The AOA 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. 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 AOA 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. He diffused tension between the Sakyas
and the Koliyas who were about to wage war over the waters of Rohini.
He also dissuaded King Ajatasattu from attacking the Kingdom of the
Vajjis.

The AOA discussed the importance and the prerequisites of a good
government. He showed how the country could become corrupt, degenerate
and unhappy when the head of the government becomes corrupt and unjust.
He spoke against corruption and how a government should act based on
humanitarian principles.

The AOA 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.

The AOA said that immorality and crime, such as theft, falsehood,
violence, hatred, cruelty, could arise from poverty. Kings and
governments may try to suppress crime through punishment, but it is
futile to eradicate crimes through force.

The AOA suggested economic development instead of force to reduce
crime. The government should use the country’s resources to improve the
economic conditions of the country. It could embark on agricultural and
rural development, provide financial support to entrepreneurs and
business, provide adequate wages for workers to maintain a decent life
with human dignity.

The AOA had given 10 rules for Good Government. These ten rules
can be applied even today by any government which wishes to rule the
country peacefully. The rules are as follows:?

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.

Regarding the behavior of rulers, He further advised:

- A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.

- A good ruler should not harbor any form of hatred against any of his subjects.

- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.

- A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense.

‘If a man, who is unfit,
incompetent, immoral, improper, unable and unworthy of rulership, has
enthroned himself a ruler with great authority, he is subject to be
tortured‚ to be subject to a variety of punishment by the people,
because, being unfit and unworthy, he has placed himself unrighteously
in the seat of sovereignty. The ruler, like others who violate and
transgress moral codes and basic rules of all social laws of mankind, is
equally subject to punishment; and moreover, to be censured is the
ruler who conducts himself as a robber of the public. It is mentioned
that a ruler who punishes innocent people and does not punish the
culprit is not suitable to rule a country.

The ruler always improves himself and carefully examines his own
conduct in deeds, words and thoughts, trying to discover and listen to
public opinion as to whether or not he had been guilty of any faults and
mistakes in ruling the kingdom. If it is found that he rules
unrighteously, the public will complain that they are ruined by the
wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including corruption of any kind, and they will react
against him in one way or another. On the contrary, if he rules
righteously they will bless him: ‘Long live His Majesty.

The AOA’s emphasis on the moral duty of a ruler to use public power
to improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of
this principle, resolved to live according to and preach the Rule of
Law and to serve his subjects and all humanity. He declared his
non-aggressive intentions to his neighbors, assuring them of his
goodwill and sending envoys to distant kings bearing his message of
peace and non-aggression. He promoted the energetic practice of the
socio-moral virtues of honesty, truthfulness, compassion, benevolence,
non-violence, considerate behavior towards all, non-extravagance,
non-acquisitiveness, and non-injury to animals. He encouraged religious
freedom and mutual respect for each other’s creed. He went on periodic
tours preaching the Rule of Law to the rural people. He undertook works
of public utility, such as founding of hospitals for men and animals,
supplying of medicine, planting of roadside trees and groves, digging of
wells, and construction of watering sheds and rest houses. He expressly
forbade cruelty to animals.

Sometimes the AOA is said to be a social reformer. Among other
things, He condemned the caste system, recognized the equality of
people, spoke on the need to improve socio-economic conditions,
recognized the importance of a more equitable distribution of wealth
among the rich and the poor, raised the status of women, recommended the
incorporation of humanism in government and administration, and taught
that a society should not be run by greed but with consideration and
compassion for the people. Despite all these, His contribution to
mankind is much greater because He took off at a point which no other
social reformer before or ever since had done, that is, by going to the
deepest roots of human ill which are found in the human mind. It is only
in the human mind that true reform can be effected. Reforms imposed by
force upon the external world have a very short life because they have
no roots. But those reforms which spring as a result of the
transformation of man’s inner consciousness remain rooted. While their
branches spread outwards, they draw their nourishment from an unfailing
source — the subconscious imperatives of the life-stream itself. So
reforms come about when men’s minds have prepared the way for them, and
they live as long as men revitalize them out of their own love of truth,
justice and their fellow men.

The doctrine preached by the AOA is not one based on ‘Political
Philosophy’. Nor is it a doctrine that encourages men to worldly
pleasures. It sets out a way to attain Eternal Bliss. In other words,
its ultimate aim is to put an end to craving that keeps them in bondage
to this world.’The path that leads to worldly gain is one, and the path
that leads to Eternal Bliss (by leading a religious life)is another.’

?However, this does not mean that AOA s cannot or should not get
involved in the political process, which is a social reality. The lives
of the members of a society are shaped by laws and regulations, economic
arrangements allowed within a country, institutional arrangements,
which are influenced by the political arrangements of that society.
Nevertheless, if a AOA wishes to be involved in politics, he should not
misuse religion to gain political powers, nor is it advisable for those
who have renounced the worldly life to lead a pure, religious life to
be actively involved in politics.



Putting Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) to Work: ?

A New Approach to Management and Business??AOA (CF SALE MART )
Economics: The Emerging Middle Path between Capitalism and Socialism??A
novel approach to economic management that goes beyond socialism and
capitalism. The proposed economics for the 21st century is ‘AOA (CF SALE
MART )Economics’.??Based on the insight of the AOA (CF SALE MART ) that
spiritual liberation is attained by avoiding extremes, whether by
indulgence in worldly pleasures or severe asceticism, and treading
namely ‘ the Middle Way ‘, ‘AOA (CF SALE MART ) Economics ‘ is
recommended as the ideal middle path between the competing models of
capitalism and socialism. Both these systems, have failed to contain the
relentless destruction of the natural environment and the human
community, thereby forcing leading executives and planners to search for
new solutions for planetary problems.??Best aspects of both capitalist
and socialist economic systems is drawn in ‘ AOA (CF SALE MART )
Economics ‘ model. It supports the conventional forces of a free market
and competition without destroying either nature or human society.
Alternate vision of sustainable economics is meant to be more just and
more ecologically sound.??Inspired by the fundamental CF SALE MART
insight of the inter-connectedness existing among all living things,
that CF SALE MART, Economics and Ecology are all inter-related. There is
a heavy emphasis on the concept of freedom as understood in CYBERNETIC
FAIR SALE MART in contrast to the Western concept of ‘freedom’. In the
West ‘freedom’ revolves around the rights of the individual i.e. freedom
to do what one wishes. In CF SALE MART, ‘freedom’ means freedom from
personal desires or attachments.??An AOA (CF SALE MART ) approach to
economics requires an understanding that economics and a moral and
spiritual life are neither separate nor mutually exclusive. The 20th
Century has been ravaged by a materialistic, self-centered consumerism.
The next century needs to focus on the quality and spirituality of life
itself. AOA (CF SALE MART ), which advocates the ‘Middle Path’, serves
as an important resource to pursue an alternative to the extremes of
capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (CYBERNETIC FAIR SALE MART )
Economics??Three key phrases are identified that underlie the model of
AOA (CF SALE MART ) Economics. ?

They are:

??

1) an economics that benefits oneself and others

?2) an economics of tolerance and peace

?

3) an economics that can save the earth.??

An Economics that benefits oneself and others??Theory of free
enterprise based on the concept of self-benefit is developed. This led
to people being more concerned with enriching themselves and
disregarding the interests of others. At the international level, major
colonial powers such as England, Netherlands, France, Portugal and Spain
developed their economies from the resources taken from other poorer
regions, without an adequate resulting benefit accruing to the colonies.
In contrast, the earlier CF SALE MART societies such as India during
the time of the CYBERNETIC FAIR SALE MART or Japan during the time of
Prince Shotuku ( 574 - 622 AD ) existed with a radically different
social approach. In Japanese society where the density of population was
high, human relations were tightly interwoven, and Japanese people were
encouraged to pay great attention to how other people thought or
reacted. In the Japanese world of business, earning the trust of others
and entering into mutually beneficial transactions have always been
given priority. Such conduct was the result of deep-seated CF SALE MART
influence.??The Western obsession with ’self-benefit ‘ and indifference
to the rights of non-European people has been well analysed by former
diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western
Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 -
1945, published in 1953. Panikkar says that western colonial powers
were reluctant to recognise that doctrines of international law applied
outside Europe or that European nations had any moral obligations when
dealing with Asian people. For example, when Britain insisted on the
opium trade against the laws of China in the 19th Century, there was a
prohibition by law on opium smoking in England. In countries under
direct British occupation eg. India, Ceylon and Burma, though there were
equal rights established by law, there was considerable reservation in
enforcing the law against Europeans. 

Maurice Collis, a British
magistrate in Burma, gives a rare candid account in his book ‘Trials in
Burma’ ( 1938 ) about the pressures brought upon him by the members of
the Colonial Government and the British expatriate community, to be
partial towards Europeans in his judgments. Panikkar avers that this
doctrine of different rights (which made a mockery of the concept of the
Rule of Law) persisted to the very end of western colonial domination
and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Emperor Asoka established the world’s first welfare state in the
third century BC upon embracing AOA approach. He renounced the idea of
conquest by the sword. In contrast to the western concept of ‘ Rule of
Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’.
The basic assumption of this policy of piety was that the ruler who
serves as a moral model would be more effective than one who rules
purely by strict law enforcement. The right method of governing is not
only by legislation and law enforcement, but also by promoting the moral
education of the people. Asoka began by issuing edicts concerning the
ideas and practice of Rule of Law, dealing with universal law and social
order. Realizing that poverty eroded the social fabric, one of his
first acts was to fund social welfare and other public projects. Asoka’s
ideals involved promoting policies for the benefit of everyone in
society, treating all his subjects as if they were his children and
protecting religion. He built hospitals, animal welfare shelters and
enforced a ban on owning slaves and killing. He gave recognition to
animal rights in a number of his rock edicts and accepted state
responsibility for the protection of animals. Animal sacrifice was
forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In
one of his rock edicts, Asoka calls for religious freedom and tolerance,
and declares that by respecting someone else’s religion, one brings
credit to one’s own religion. The idea of religious tolerance only
emerged in the West in 1689 with the publication of John Locke’s book ‘ A
Letter Concerning Toleration ‘.

From a CYBERNETIC FAIR SALE MART perspective, politics can be
summed up by the wheel turner, which means a king or political ruler who
protects his people and the CYBERNETIC FAIR SALE MART t teachings.
Asoka was the prototype of this ruler whose political ideas were to
inspire a countless number of other Asian Emperors and rulers. One
enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622
AD ). An ardent believer in AOA approach, Shotukti drafted a 17 Article
Constitution (the first AOA approach Constitution of Japan), which was
promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘
(as in the American Constitution ) nor to some divine right of kings as
the basis of law. Instead he begins pragmatically by stating that if
society is to work efficiently for the good of all, then people must
restrain factionalism and learn to work together. A key feature of this
Constitution is the emphasis placed on resolving differences by appeals
to harmony and common good, using the procedure of consensus. This
approach is in marked contrast to the western view that factions can be
controlled only legally by a balance of powers. Decision making by
consensus is a significant characteristic of Japanese society. Every
effort is made to ensure that minority dissident factions are not
allowed to lose face.

The influence of AOAapproach in Japan was such that in 792 AD
Emperor Kammu (781 - 806 AD) despite constant threats from Korea,
abolished the 100 year old national army, except for one regiment to
guard the region near Korea. National security was maintained by sons of
local clan leaders somewhat similar to the present day police. Japan
was effectively without an army until the emergence of the new warrior
class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another
example of demilitarisation (in the 17th century). What is significant
to note here is that long before the ideal of demilitarisation was
espoused in western countries, ancient AOA countries had already
implemented it. In Japan, beginning from the 9th century, the death
penalty was abolished for nearly three and a half centuries.

An Economics to save the Earth??The practice of industrial societies
indulging in a policy of take-and-take from nature is criticized,
despite economics being fundamentally about exchange or give-and-take.A
possible root cause of the western attitude towards nature. This passage
declares:

“So God created man in his own
image, in the image created he him, male and female created he them. And
God blessed them, and God said unto them, “Be fruitful and multiply,
and replenish the earth and subdue it, and have dominion over the fish
of the sea, and over the fowl of the air, and over every living thing
that moveth upon the earth”.??Some have interpreted this passage
literally, as one giving divine sanction to domination of the earth for
the benefit of only human beings and disregarding the interests of both
plants and other living creatures of this world. In contrast, AOA
approach sacred texts are much more humble and always emphasise the need
to live in harmony with nature and peacefully co-exist with other
living creatures, as the ideal and noble way. In the AOA approach
worldview, humans rather being masters of this earth, simply make up one
tiny element in a vast cosmos. In the AOA approach Economics that
proposes, the earth rather than human beings will be placed at the
center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam
Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 -
1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the
German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899
- 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s
best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as
laying the foundation for the new humanistic school of economics is
singled out.The concept of `social market economics’ advocated by Ludwig
Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as
the precedent for developing the new AOA government ‘price valuation’ to
ensure fair pricing, rent control and supporting people with
disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter
on AOA approach Economics is an inspiration. Schumacher was heavily
influenced by AOA approach meditation and wisdom during his time in
Myanmar (formerly Burma). Though Schumacher recommended a new approach
to economics based on AOA approach, that Schumacher’s ultimate solutions
were sought in Christian oriented ethics. Nevertheless, that
Schumacher’s book should serve as a wake up call for those living in AOA
approach countries. He further says that given the destruction of the
natural environment that has taken place in the industrial West, the
time has come to use a AOA approach to economics.

Historical Background of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics

The life story of the CF SALE MART offers a valuable lesson when
focusing on AOA approach economics. The Prince rejected the material
comforts of a royal life, and also realised the futility of asceticism
and denial of natural physical needs. ‘’The AOA walked a fine line
between materialism and denial of the world, and this middle way or
moderate standpoint is fundamental to understanding CF SALE MART
Economics’.

?The ordinary public and the merchant class supported AOA approach
from the very outset. As AOA approach moved eastwards over the
centuries, to China, Korea and Japan it absorbed elements of the culture
of these countries and became transformed along the way. It also
managed to transform the societies and economies of these countries by
introducing ethical concepts into the pursuit of profit. In Japanese
history there has been substantial AOA approach support of commerce,
which had come to fruition during the Edo period (1603 - 1867). This
period witnessed an explosion of economic activity. Some sociologists
have found interesting parallels in the connections between the
Protestant work ethic and capitalism, and between the rise of Japanese
Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

?

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the AOATemple of Kyoto, famous for its stone and
sand garden, there is a poem carved on a stone, which says ‘ Know what
one really needs ‘. This is no simple injunction. To know what one
really needs in life requires great wisdom. But to have the strength to
say ‘no’ to the unessential products in life would release a person from
the coils of consumption. This view i.e. of wanting what is really
essential reflects the AOA approach view of consumption and it is the
ideal attitude to be promoted in the coming century.



Right Livelihood??Right livelihood
is one of the components of the Noble Eightfold Path. Its importance
lies in the fact that the work one does for a living influences a
person’s thinking. The AOA has named five types of occupations as
unwholesome ways of earning a living.

They are

1) Selling liquor or being connected with the production and sale of liquor

2) Sale of flesh or being connected with the raising and killing of animals

3) Poison (includes drugs)

4) Trading in living beings (includes slavery or for similar purposes)

5) Dangerous weapons.

The layman’s code of discipline or gihi vinaya is the premise for
developing the right work ethic for the next century. In one passage AOA
says “One should work like a bee to earn one’s livelihood. Do not wait
for others to help, nor depend on others foolishly”. AOA showed his
concern for the material welfare and the spiritual development of his
lay disciples. In the discourse to young Sigala, the AOA explained the
full range of duties owed by a layman to all those with whom he
interacts.

The AOA also indicated how wealth has to be spent i.e.

one portion for one’s needs, which includes offerings to Order of AOA and charity,

two portions on investment and

the fourth portion to be kept for an emergency.??Japanese
entrepreneurs who had incorporated AOA principles and meditation
techniques in their day to day work in an effort to develop a more
humanistic and environmentalist business ethic.??Awaken One with
Awareness (CYBERNETIC FAIR SALE MART ) Economic Vision??Provides food
for thought to anyone wishing to adopt an innovative approach to
Management and Business. However the greatest appeal of this highly
readable book lies in the elaborate development of Schumacher’s profound
insight that there is another way of approaching economics, based on
the ideas taught in the East 2500 years ago, particularly of the
fundamental interconnectedness of people and nature. It is upon this
premise that the world can shift from a throw-away culture to a more
sustainable* civilisation. This work also throws a challenge to
governments in AOA approach countries to develop a CF SALE MART
economic vision as a part of national planning, as we move towards a new
millennium.

THANK YOU



State
Level Competition Exam to be held in the month of Dec’2013 (6th Dec) on
Babasaheb’s books with………………………. 
Prizes
Rs. 1,00,000/-, Rs. 75,000/-, Rs. 60,000/-, Rs. 40,000/-, Rs. 25,000/-,
Rs. 15,000/-, Rs. 10,000/-, Rs. 7,000/- and Rs. 5,000/- 

1)
Castes in India 2) Jatibhed Nirmulan 3) Kranti Pratikranti 4) Who were
Shudras? 5) Who Were Untouchables? 6) Bharatachi Phalni (Optional) 7)
Buddha or Karl Marx 8) Buddha and His Dhamma 
A) Paper submission on any 1 book    2) Que-Ans (on 7 books excluded optional)
Spread this message like fire and pls start reading all books.

Last date of application 31.08.2013

For Any clarification u can contact Mr. Jayant A Ingle (JAI) Jt. Sec. BANAE, Nagpur on 9422101281.

Regards,
Ranjit Nandagawali


Dear Buddhist Brothers and Sisters,
Namo Buddhay!

1. Baba
Saheb, the Prophet of Buddhism says about Indian National Congress -
It    kills   us by pseudo love. ( Puchkar kar marna )

2. M. Kanshi Ram Sahab says about BJP - It kills us by kicking. ( Dutkarkar Marna )

3. Hindu Dharma kills us by keeping behind themselves. ( Peechhe lagakar Marna )

These three forces are made us to kill only. You are prey for these hunters.

1. BSP is our real Party.
2. Buddhism is our real Dharma.

These are one and want to make us the king of our country. So, Be Buddhist and enjoy the fruits of kingdom.

With Best Regards!

Bauddhacharya DP Bauddha 


“Today Mahatama Gandhi met Chitragupta in heaven and asked him as to how his Three Monkeys are doing?

Chitragupta said, ‘’they are doing very well in India.

The one who was blind has become the Law.

The one who was deaf has become the Government.

And the one who was dumb is very very happy as he has become the Prime Minister.”

And Ms Mayawati after acquiring the MASTER KEY will operate the blind to see. the deaf to hear and she started speaking of
Sarva Samaj Sadbhavan to become the Prime Minister to do good governing
for peace, happiness and welfare of the entire people to attain Eternal
Bliss as Final Goal.

வெடிகுண்டு தயாரிக்க ஆர்.எஸ். எஸ். பயிற்சி அளிக்கிறது: காங்கிரஸ் ‘திடுக்’ குற்றச்சாட்டு!

மிஸ்
மாயாவதி விஷ்வ ஹிந்து பரிஷத், ராஷ்ட்ரிய ஸ்வயம் சேவக் சங்கம், பஜரங்க தளம்
ஆகியவற்றை தடை செய்ய வேண்டும் என்றது  சரியே. காங்கிரசும் பாஜகாவும் ஒரு
நாணயத்தின் இரு முகங்கள். ஒருவர் மேல் ஒருவர் குறைக் கூறிக்கொண்டு நாட்டை
சூறை ஆடிக்கொண்டிருக்கின்றனர். நிலக்கரி மற்றும் இரும்புப் பாறைகளின்
சிதறல்கள். ஏழை கிராமவாசிகள் மற்றும் குடிசைவாசிகளின் பிணங்களை தின்னும்
கழுகுகள்.

எனக்கு நன்றாகவே தெரியும் தாங்கள் இந்த காமெண்டை போட மாட்டீகள் என்று. காரணம் ஒரே குட்டையில் ஊறிய மட்டைகள்.

Please watch:


http://funsterz.com/2012/08/28/bike-made-from-9-worth-of-cardboard-supports-485-lbs/

for 

1 ) bike made from 9 worth of cardboard which supports 485-lbs

http://funsterz.com/2012/08/30/shark-vs-octopus-who-you-think-can-win-think-again-or-watch-this-video/

2) shark-vs-octopus


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