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LESSON 3210 Fri 13 Dec 2019 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL Let us Do good. Purify mind - ā€˜The gift of Dhamma excels all other gifts ā€“ sabba danam dhamma danam jinatiā€™ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Magadhi Karnataka State -PRABUDDHA BHARAT through http://sarvajan.ambedkar.org runs Analytic Insight Net - FREE Online Tipiį¹­aka Law Research & Practice University inā€Ø 111 CLASSICAL LANGUAGES Good News Good News GIF - GoodNews FairlyOddParents GIFs VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all societies and to attain Eternal Peace as Final Goal Pali shown the door in Buddhaā€™s Land
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LESSON 3210 Fri 13 Dec 2019

Free Online NIBBANA TRAINING


from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL


Let us Do good. Purify mind -


ā€˜The gift of Dhamma excels all other gifts ā€“ sabba danam
dhamma danam jinatiā€™


at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Magadhi Karnataka State -PRABUDDHA BHARAT
through

http://sarvajan.ambedkar.org

runs
Analytic Insight Net - FREE Online Tipiį¹­aka Law Research & Practice University inā€Ø 111 CLASSICAL LANGUAGES





Good News
Good News GIF - GoodNews FairlyOddParents GIFs
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya
Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all
societies and to attain Eternal Peace as Final Goal

Pali shown the door in Buddhaā€™s Land


http://www.lankaweb.com/news/items/2013/11/24/pali-shown-the-door-in-buddhas-land/

The
UnĀ­ion PubĀ­lic ServĀ­ice ComĀ­misĀ­sion (UPSC) of InĀ­dia reĀ­centĀ­ly
reĀ­moved the anĀ­cient Pali lanĀ­guage from the list of preĀ­scriĀ­bed
opĀ­tionĀ­al lanĀ­guagĀ­es of the main enĀ­trance exĀ­amiĀ­naĀ­tion of the
InĀ­diĀ­an AdĀ­minĀ­isĀ­traĀ­tive ServĀ­ice (IAS), alĀ­so comĀ­monĀ­ly known as
the InĀ­diĀ­an CivĀ­il ServĀ­ice. This came as a shockĀ­ing move to many, as
Pali is conĀ­sidĀ­ered as the secĀ­ond popĀ­uĀ­lar lanĀ­guage amongst IAS
canĀ­diĀ­dates.  HowĀ­evĀ­er durĀ­ing the turĀ­buĀ­lence which ocĀ­curĀ­red
folĀ­lowĀ­ing this inĀ­ciĀ­dent, proĀ­fesĀ­sors and teachĀ­ers speĀ­cialĀ­isĀ­ing
in the Pali lanĀ­guage in InĀ­dia learnt that Pali which is inĀ­digĀ­eĀ­nous
to the InĀ­diĀ­an subĀ­conĀ­tiĀ­nent and the lanĀ­guage in which BudĀ­dha
disĀ­closed the DhamĀ­ma (which is alĀ­so the lanĀ­guage of the BudĀ­dhist
CanĀ­on) Pali has not been recĀ­ogĀ­nised as an InĀ­diĀ­an clasĀ­siĀ­cal and
naĀ­tionĀ­al lanĀ­guage. This prompĀ­ted many BudĀ­dhists livĀ­ing around the
world to sadĀ­ly acĀ­cuse the InĀ­diĀ­an GovĀ­ernĀ­ment of givĀ­ing
step-mothĀ­erĀ­ly treatĀ­ment to the BudĀ­dhaā€™s lanĀ­guage in his own
counĀ­try.
ProĀ­fesĀ­sor and Head of the DeĀ­partĀ­ment of Pali and
BudĀ­dhist StudĀ­ies in BaĀ­nares SidĀ­dharth Singh adĀ­dressĀ­ing a meĀ­dia
briefĀ­ing on this matĀ­ter in CoĀ­lomĀ­bo last week said this acĀ­tion
disĀ­criĀ­miĀ­naĀ­ted BudĀ­dhists in InĀ­dia on both reĀ­liĀ­gious and ethĀ­nic
grounds.
ā€ ReĀ­movĀ­al of Pali is a great damĀ­age to BudĀ­dhist studĀ­ies
and the unĀ­derĀ­standĀ­ing of BudĀ­dhism in BudĀ­dhaā€™s mothĀ­erĀ­land. Pali
is the founĀ­daĀ­tion to unĀ­derĀ­standĀ­ing BudĀ­dhism. So this move of the
InĀ­diĀ­an govĀ­ernĀ­ment should be opĀ­posed ā€œ

ā€œThe senĀ­tiĀ­ments of
the BudĀ­dhists in InĀ­dia have been hurt through this act. We wrote to
the InĀ­diĀ­an Prime MinĀ­isĀ­ter ManĀ­moĀ­han Singh, to the leadĀ­er of the
opĀ­poĀ­siĀ­tion and to the memĀ­bers of the RaĀ­jya and Lok SabĀ­ha about
this great inĀ­jusĀ­tice. But so far they have not givĀ­en any reaĀ­son or a
jusĀ­tiĀ­fiĀ­caĀ­tion for the reĀ­movĀ­al of Pali from the InĀ­diĀ­an civĀ­il
servĀ­ice exĀ­amiĀ­naĀ­tion. ReĀ­movĀ­al of Pali is a great damĀ­age to
BudĀ­dhist studĀ­ies and the unĀ­derĀ­standĀ­ing of BudĀ­dhism in BudĀ­dhaā€™s
mothĀ­erĀ­land. Pali is the founĀ­daĀ­tion to unĀ­derĀ­standĀ­ing BudĀ­dhism. So
this move of the InĀ­diĀ­an govĀ­ernĀ­ment should be opĀ­posed,ā€ Singh said.

ā€œ
 I beĀ­lieve this act is an efĀ­fort to take vengeĀ­ance from the
SchedĀ­uled Caste peoĀ­ple and stop the spreadĀ­ing of BudĀ­dhism in InĀ­dia.
ToĀ­day InĀ­dia is talkĀ­ing about the huĀ­man rights viĀ­oĀ­laĀ­tions of Sri
LanĀ­ka. But how can they critiĀ­cise Sri LanĀ­ka, when they themĀ­selves
are viĀ­oĀ­latĀ­ing the huĀ­man rights of the BudĀ­dhist comĀ­munĀ­iĀ­ty livĀ­ing
in InĀ­dia?  ā€œ
He furĀ­ther exĀ­plained that this move of the InĀ­diĀ­an
govĀ­ernĀ­ment could reĀ­sult in InĀ­dia losĀ­ing inĀ­terĀ­naĀ­tionĀ­al
reĀ­laĀ­tions with the BudĀ­dhist naĀ­tions around the world and that
durĀ­ing his stay in Sri LanĀ­ka he planĀ­ned to hand a memĀ­oĀ­ranĀ­dum to
the InĀ­diĀ­an High ComĀ­misĀ­sionĀ­er in Sri LanĀ­ka about this matĀ­ter who
he exĀ­pects would comĀ­muĀ­niĀ­cate the mesĀ­sage to the InĀ­diĀ­an
govĀ­ernĀ­ment.
ā€œWe wrote to the InĀ­diĀ­an Prime MinĀ­isĀ­ter Man Mohan
Singh, to the leadĀ­er of the opĀ­poĀ­siĀ­tion and to the memĀ­bers of the
RaĀ­jya and Lok SabĀ­ha about this great inĀ­jusĀ­tice. But so far they have
not givĀ­en any reaĀ­son or a jusĀ­tiĀ­fiĀ­caĀ­tion for the reĀ­movĀ­al of Pali
from the InĀ­diĀ­an civĀ­il servĀ­ice exĀ­amiĀ­naĀ­tion ā€œ

ComĀ­mentĀ­ing
on the conĀ­seĀ­quenĀ­ces of reĀ­movĀ­ing Pali from the InĀ­diĀ­an civĀ­il
servĀ­ice exĀ­amiĀ­naĀ­tion Singh said the de-listĀ­ing of Pali may preĀ­vent
canĀ­diĀ­dates conĀ­verĀ­sant in Pali (who are BudĀ­dhists in InĀ­dia) from
sitĀ­ting for the exĀ­am and joinĀ­ing the InĀ­diĀ­an civĀ­il servĀ­ice. He
said this would alĀ­so cause the InĀ­diĀ­an adĀ­minĀ­isĀ­traĀ­tion inĀ­cludĀ­ing
its forĀ­eign servĀ­ice to be manĀ­ned by ofĀ­fiĀ­cers igĀ­noĀ­rant of Pali,
while BudĀ­dhists livĀ­ing in InĀ­dia would lose the state paĀ­tronĀ­age they
have had and the presĀ­erĀ­vaĀ­tion of its few shrines and monuĀ­ments
would come to an end.
ā€œBy the reĀ­movĀ­al of Pali from the list of
ā€˜apĀ­proved subĀ­jectsā€™, the UPSC has openĀ­ly vioĀ­laĀ­ted the proĀ­viĀ­sions
of the ConĀ­stiĀ­tuĀ­tion of InĀ­dia (which they had sworn to upĀ­hold);
reĀ­movĀ­al of Pali conĀ­stiĀ­tutes viĀ­oĀ­laĀ­tion of funĀ­daĀ­menĀ­tal rights of
miĀ­norĀ­iĀ­ties (BudĀ­dhists less than 0.79% in InĀ­dia) and the less
privĀ­iĀ­leged ā€˜schedĀ­uled castes and schedĀ­uled tribesā€™ proĀ­tecĀ­ted by
the conĀ­stiĀ­tuĀ­tion of InĀ­dia. The UPSC has vioĀ­laĀ­ted InĀ­diĀ­an
citiĀ­zensā€™ funĀ­daĀ­menĀ­tal rights on the ā€˜right to equalĀ­iĀ­tyā€™ that
conĀ­stiĀ­tute ā€˜disĀ­crimĀ­iĀ­naĀ­tion on grounds of reĀ­liĀ­gionā€™ viĀ­oĀ­latĀ­ing
ArĀ­tiĀ­cle-16, ā€˜equalĀ­iĀ­ty of opĀ­porĀ­tuĀ­niĀ­ty in matĀ­ters of pubĀ­lic
emĀ­ployĀ­mentā€™ unĀ­der the InĀ­diĀ­an ConĀ­stiĀ­tuĀ­tion. De-listĀ­ing of Pali
has inĀ­fringed the InĀ­diĀ­an ConĀ­stiĀ­tuĀ­tion unĀ­der ā€˜diĀ­recĀ­tive
prinĀ­ciĀ­ples of state polĀ­iĀ­cy (arĀ­tiĀ­cle 46) which states that
ā€˜proĀ­moĀ­tion of edĀ­uĀ­caĀ­tionĀ­al and ecoĀ­nomĀ­ic inĀ­terĀ­ests of schedĀ­uled
castes, schedĀ­uled tribes and othĀ­er weakĀ­er secĀ­tions in the soĀ­ciĀ­ety
would be proĀ­tecĀ­ted from soĀ­cial inĀ­jusĀ­tice and all forms of
exĀ­ploiĀ­taĀ­tion. ArĀ­tiĀ­cle-335 claims of SchedĀ­uled Castes and
SchedĀ­uled Tribes to servĀ­ices posts. There is alĀ­so proĀ­viĀ­sion for
makĀ­ing claims against the UPSC to the ā€œNaĀ­tionĀ­al ComĀ­misĀ­sion for the
SchedĀ­uled Castes and SchedĀ­uled Tribesā€ unĀ­der the speĀ­cial
proĀ­viĀ­sions reĀ­latĀ­ing to cerĀ­tain classes,ā€ Singh said.
JaĀ­thiĀ­ka
HeĀ­la UrĀ­uĀ­maya (JHU) ParĀ­liaĀ­menĀ­tarĀ­iĀ­an Ven. AthurĀ­aĀ­liye RaĀ­thaĀ­na
Thera who was alĀ­so presĀ­ent at this press conĀ­ferĀ­ence said that this
move of the InĀ­diĀ­an govĀ­ernĀ­ment was a viĀ­oĀ­laĀ­tion of huĀ­man rights
against the SchedĀ­uled Caste peoĀ­ple livĀ­ing in InĀ­dia.
ā€œI beĀ­lieve
this act is an efĀ­fort to take vengeĀ­ance from the SchedĀ­uled Caste
peoĀ­ple and stop the spreadĀ­ing of BudĀ­dhism in InĀ­dia. ToĀ­day InĀ­dia is
talkĀ­ing about the huĀ­man rights viĀ­oĀ­laĀ­tions of Sri LanĀ­ka. But how
can they critiĀ­cise Sri LanĀ­ka, when they themĀ­selves are viĀ­oĀ­latĀ­ing
the huĀ­man rights of the BudĀ­dhist comĀ­munĀ­iĀ­ty livĀ­ing in InĀ­dia? This
is a BrahĀ­mic Caste act based on the reĀ­gresĀ­sive BrahĀ­mic ideolĀ­oĀ­gy of
InĀ­dia,ā€ RaĀ­thaĀ­na Thera said.
MeanĀ­while when the DaiĀ­ly MirĀ­ror
conĀ­tacĀ­ted the Sri LanĀ­kan ForĀ­eign MinĀ­isĀ­try about this isĀ­sue,
sourĀ­ces said they were yet to reĀ­ceive comĀ­preĀ­henĀ­sive inĀ­forĀ­maĀ­tion
on this matĀ­ter.   It is sad that many peoĀ­ple toĀ­day conĀ­sidĀ­er Pali a
ā€˜dead lanĀ­guageā€™ when the earĀ­liĀ­est exĀ­tant BudĀ­dhist scripĀ­tures are
writĀ­ten in Pali. It was the lanĀ­guage the BudĀ­dha used to
disĀ­semĀ­iĀ­nate the DhamĀ­ma on which the whole of the BudĀ­dhist
civĀ­iĀ­liĀ­zaĀ­tion is founĀ­ded. Our counĀ­try toĀ­day reĀ­mains a naĀ­tion
where sevĀ­erĀ­al milĀ­lions of BudĀ­dhists reĀ­side.
ToĀ­day BudĀ­dhism is
not onĀ­ly a reĀ­liĀ­gion, but it has turned inĀ­to a way of life. ToĀ­day
the BudĀ­dhaā€™s DhamĀ­ma (which is in Pali) is not onĀ­ly chanĀ­ted in a
ritĀ­ual conĀ­text by BudĀ­dhists all over the world, but it is alĀ­so
pracĀ­ticed and lived in their day-to-day lives. So if Pali is a ā€˜dead
lanĀ­guageā€™ and ā€˜outĀ­daĀ­tedā€™ in toĀ­dayā€™s soĀ­ciĀ­ety as many conĀ­sidĀ­er it
to be, then how come so many peoĀ­ple around the world toĀ­day live by
this lanĀ­guage?
Pix by WarĀ­uĀ­na WanĀ­niarĀ­achĀ­chi
http://www.dailymirror.lk/opinion/172-opinion/36388-pali-shown-the-door-in-buddhas-land-.html
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
ART OF GIVING
68 With aroused effort to attain the highest, with a mind not sticky and lazy,
Thoroughly given up and with firm endeavour, fare alone like the single horned rhinoceros.
CLASSICAL PALI
68. Ć¢raddhaviriyo paramatthapattiyĆ 
AlĆ£nacitto akusĆ£tavutti,
Daƫhanikkamo thƠma khalƄpapanno
Eko care khaggavisƠƵakappo.
Pali is a classical language now the TIPITAKA is being translated to 74 languages. And all these automatically become classical.
The
Brahmins right from time immemorial oppose anything they feel will
affect their interest. Now it is true that majority of the educated and
others started moving back to Buddhism the original religion of
Jambudvipa and one fine day again it will become a majority religion and
PRABUDDHA BHARATH will become reality because of Dr. B.R. Ambedkar,
Kanshi Ram and Ms Mayawati. This is not tolerated by the brahmins hence
the path followed by the Buddhist is correct.
Now is all that you have.
Throw
out Congress from power and do not allow BJP to come back as they are
remotely controlled by just 0.1% intolerant, violent, militant, number
one terrorists of the world, cunning, crooked, ever shooting, mob
lynching, lunatic, mentally retarded, timid, foreigners from BENE ISRAEL
CHITPAVAN BRAHMINS of Rowdy/Rakshasa Swayam SEvaks (RSS) who gobbled
the Master Key through the slaves, stooges, chamchas, chelas,
bootlickers, own mother’s flesh eaters, Murderer of democratic
institution and Master of diluting institutions (Modi) by tampering the
filthy fraud EVMs. Support BSP to acquire the Master Key to distribute
the wealth of the Country equally among all sections of the society for
their welfare, happiness and peace and also to enable them to attain
eternal Bliss as their final goal. That is the only hope of the nation.
Lankaweb      


The
aim of Buddha, Jesus and Islam is the same, that is, to save people
from suffering and to lead them to welfare, happiness, peace and to
their Eternal Bliss as ultimate goal during Ashoka the Great’s rule with
pictures, videos and Maps.
25th
of December. It is celebrated all over the Christian world as the birth
of Jesus Christ. But for the whole world of SC/STs, it is an important
day as “manu smruti Dahan Din”, as it was on this day in 1927 that
manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
SC/ST struggle against Foreigners from BENE ISRAEL chitpavan
brahmanism. Let us all remember this day with pride.
Manuvadis had
arranged that Ambedkar does not get a ground for meeting, but a Muslim
gentleman, Mr. Fattekhan, gave his private land. They had arranged that
no supplies of food, water or anything else could be bought, so
everything was brought from outside by our men. The volunteers had to
take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3.
I believe that untouchability is an anathema on stealth shadowy
hindutva and I will honestly try my best to completely destroy it.
4.
Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hindutvaites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Dr.
Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port, instead
of Dharamtar, though it is longer distance, because in the event of
boycott by bus owners, they could walk down five miles to Mahad.
Some
people later tried to say that Dr. Ambedkar decided to burn Manusmruti
at the eleventh hour, as he had to withdraw the programme of drinking
water from Chavadar Tank under court orders and persuasion by the
Collector. That is not true, because right in front of the pendal of the
meeting a “vedi” was created beforehand to burn manusmruti. Six people
were labouring for two days to prepare it. A pit six inches deep and one
and half foot square was dug in, and filled with sandle wood pieces. On
its four corners, poles were erected, bearing banners on three sides.
Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On
25th December, 1927, at 9 p.m., the book of manusmruti was kept on this
and burned at the hands of Bapusahib Sahastrabuddhe and another five
six SC/ST sadhus.
 At the meeting there was Babasahib’s historical speech. The main points of speech:
We
have to understand why we are prevented from drinking water from this
tank. He explained chaturvarna, and declared that our struggle is to
destroy the fetters of chaturvarna, this was the starting point of the
struggle for equality. He compared that meeting with the meeting of 24th
Jan. 1789, when Loui XVI of France had called a meeting of French
peoples representatives. This meeting killed king and queen, harassed
and massacred the upper classes, remaining were banished, property of
the rich was confiscated, and it started a fifteen year long civil war.
People have not grasped the importance of this Revolution. This
Revolution was the beginning of the prosperity of not only France but
whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchability lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical presstitutes; Babasaheb was called “Bheemaasura” by one
paper. Dr. Ambedkar justified the burning of manusmruti in various
articles. He ridiculed those people that they have not read the
manusmruti, and declared that we will never accept it. For those who say
it is an outdated booklet so why give importance to it, he invited
attention to atrocities on SC/STs and said, these are because
hindutvates are following this book. And further asked, if it is
outdated, how does it matter to you if somebody burns it. For those who
enquire, what is achieved by SC/STs by burning it, he retorted, what M.
Gandhi achieved by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what
was achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva of Rowdy/Rakshasa Swayam Sevaks (RSS).
Let all of
us pay tribute to this great day by adopting online “manu smruti Dahan
Din” and to spread on all social media and the supporting media.
Courtesy:  http://www.ambedkar.org Posted on    www.ambedkartimes.com
December 25, 2014


https://www.dailyexcelsior.com/mayawati-opposes-citizenship-amendment-bill-2/
image.png

Mayawati opposes Citizenship (Amendment) Bill
By
Daily Excelsior -
06/12/2019

LUCKNOW, Dec 5:
Slamming
the Citizenship (Amendment) Bill, Bahujan Samaj Party supremo Mayawati
on Thursday said the Bill, brought in hurriedly by the Centre, was
completely divisive and unconstitutional.
The BSP president said to
grant citizenship on the basis of religion and discriminate among the
citizens on the basis of religion, etc was a step completely against the
desire and basic structure of Dr Bhimrao Ambedkarā€™s humanitarian and
secular constitution. The BSP does not agree to the present form of this
Bill.
Ms Mayawati said rather than imposing the Bill, brought in a
very unconstitutional and immature manner, much like demonetisation and
the Goods and Services Tax (GST), the Centre should re-think on the
matter. It should be sent to a Parliamentary Committee for better
discussions and deliberations so that the Bill can be presented before
the people of the country in a constitutional manner.
The BSP chief
said she wanted to make it clear that if the Union government takes the
right and suitable decisions according to the Indian Constitution in the
country and public interest, they will rise above party-based politics
and support the Centre.
Further, the BSP honcho said her party has
always had a clear stand that if a policy is made after respecting
believers of every caste, community and religions, by not indulging in
narrow politics, it will be supported. If its the opposite case though,
her oppose will firmly oppose it.
The present Citizenship (Amendment)
Bill has many flaws and the Centre, for removing the same, should
deliberate and discuss the matter with all the parties before bringing
it in Parliament so that the various, serious apprehensions regarding it
are resolved. (UNI)



https://www.thehindu.com/news/national/other-states/mayawati-holds-review-meet-of-bsp/article30240564.ece                                             

Mayawati holds review meet of BSP
                                                                                                                   

The Bahujan Samaj Party chief Mayawati on Sunday held a review meeting
of the partyā€™s Uttar Pradesh unit here and issued instructions to the
leaders to remove shortcomings in functioning pointed out in earlier
such meetings, according to a statement.

ā€œThe
stand taken by the party chief vis-a-vis the Citizenship (Amendment)
Bill was praised, and that there is positive discussion among people
regarding the stand taken by the party,ā€ the statement issued by the BSP
said.
Watch | All about the Citizenship (Amendment) Bill, 2019
CAB review sought

On
December 5, Ms. Mayawati had described the Citizenship (Amendment) Bill
as ā€œunconstitutional and divisiveā€ and demanded that it be sent to a
parliamentary committee for review.

ā€œCitizenship in the name of
religion and discrimination in the name of religion of the citizens
through it is totally against the basic structure of the humanitarian
and secular Constitution of Dr. Bhimrao Ambedkar,ā€ she had said.
ā€œInstead of forcing this Bill, like demonetisation and GST, the central
government should review it,ā€ she said.

ā€œIt should be sent to a
parliamentary committee for better deliberations so that this Bill could
come before people in a proper manner that is in consonance with the
Constitution,ā€ the BSP chief had said.  Comments:She is a strong lady of
99.9% All Aboriginal Awakened Societies  for Sarvajan Hithaya Sarvajan
Sukhaya i.e for the welfare, happiness and peace for all societies &
a good administrator. As CM of UP she distributed wealth of the State
equally among all sections of the society as enshrined in the
Constitution with her excellent administration and became the PM of this
country. This was not tolerated by  just 0.1% intolerant, violent,
militant, number one terrorists of the world, cunning, crooked, ever
shooting, mob lynching, lunatic, mentally retarded, timid, foreigners
from BENE ISRAEL CHITPAVAN BRAHMINS of Rowdy/Rakshasa Swayam SEvaks
(RSS) hence gobbled the Master Key through the slaves, stooges,
chamchas, chelas, bootlickers, own mother’s flesh eaters, Murderer of
democratic institution and Master of diluting institutions (Modi) by
tampering the filthy fraud EVMs.       Hence the solution is
to                                                                                 
Capturing the Master Key

Babasaheb
Dr B.R Ambedkar has said that ā€œpolitical power is the master key using
which you can open all the doors of your progress and self respectā€.

If Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?

As we were Buddhists, are Buddhists and continue to be Buddhists.

image.png
image.png


The
aim of Buddha, Jesus and Islam is the same, that is, to save people
from suffering and to lead them to welfare, happiness, peace and to
their Eternal Bliss as ultimate goal during Ashoka the Great’s rule with
pictures, videos and Maps.


https://www.nationalgeographic.com/culture/people/reference/ashoka/

Who was Ashoka?


He
became a patron of Buddhism, supporting the rise of the doctrine across
India. He reportedly dispatched emissaries to several countries,
including Syria and Greece, and he sent his own children as missionaries
to Sri Lanka.




Ashoka shared his new outlook on life through edicts carved into
stones and pillars located around the country at pilgrimage sites and
along busy trade routes. The edicts are considered among the first
examples of writing in Indian history. They were not carved in
Sanskritā€”the official state languageā€”but in local dialects, so that the
messages could be widely understood. For example, an edict near
modern-day Kandahar in Afghanistan, an area that had been under
Alexander the Greatā€™s control for a period of time, is written in Greek
and Aramaic.

Tending to earthly needs




In addition to his edicts, Ashoka built stupas, monasteries, and
other religious structures at noteworthy Buddhist sites, such as
Sarnath. He was not an unworldly ruler, however. He efficiently managed a
centralized government from the Mauryan capital at Pataliputra. A large
bureaucracy collected taxes. Inspectors reported back to the emperor.
Irrigation expanded agriculture. Familiar hallmarks of ancient empires,
excellent roads were built connecting key trading and political centers;
Ashoka ordered that the roads have shade trees, wells, and inns.

Sarnath, pillar of faith

Ashokaā€™s
most famous pillar was erected at Sarnath, in the state of Uttar
Pradesh in northern India. The site is revered among Buddhist pilgrims
as the spot where the Buddha gave his first sermon and shared his Four
Noble Truths.

The pillarā€™s exquisitely carved capital, more than seven feet tall,
is divided into three sections. Its base is a lotus flower, a Buddhist
symbol. A cylindrical abacus features carvings of a horse, a lion, a
bull, and an elephant at the compass points of the cardinal directions,
with dharma wheels evenly spaced in between. At the top stand four
powerful lions, also facing the four cardinal directions and thought to
represent Ashokaā€™s power over all the land. The capital was adopted as
the national emblem of India in 1950 and is depicted on several of the
countryā€™s coins and banknotes.



Buddhism

Founded
between the sixth and early fourth century B.C. by Siddhartha Gautama,
the Buddha or ā€œawakened one with awareness,ā€ Buddhism soon spread through India and
much of Asia. Buddha introduced the concept of peace through inner
discipline. His meditations told him that suffering came from desire for
sensory pleasures. Therefore, he laid out an Eightfold Path to inner
holiness: right view, right aspiration, right speech, right conduct,
right livelihood, right effort, right-mindedness, and right
concentration.

He taught that through meditation, discussion, humility, and denial
of a self, a person could achieve a perfect, peaceful state known as
nirvana. As years passed, increasing numbers of Buddhist monks fanned
out across Asia, acting as missionaries to promote the faith.

https://www.ancient.eu/Ashoka_the_Great/

The Pillars of Ashoka

Ashokan pillar, c. 279 B.C.E. - 232 B.C.E, Vaishali, India (where Buddha preached his last sermon). Photo: Rajeev Kumar, CC: BY-SA 2.5)

A Buddhist king

What
happens when a powerful ruler adopts a new religion that contradicts
the life into which he was born? What about when this change occurs
during the height of his rule when things are pretty much going his way?
How is that information conveyed over a large geographical region with
thousands of inhabitants?
King
Ashoka, who many believe was an early convert to Buddhism, decided to
solve these problems by erecting pillars that rose some 50ā€™ into the
sky. [1] The pillars were raised throughout the Magadha region in the
North of India that had emerged as the center of the first Indian
empire, the Mauryan Dynasty (322-185 B.C.E).  Written on these pillars,
intertwined in the message of Buddhist compassion, were the merits of
King Ashoka.
The
third emperor of the Mauryan dynasty, Ashoka (pronounced Ashoke), who
ruled from c. 279 B.C.E. ā€“ 232 B.C.E., is widely believed to be the
first leader to accept Buddhism and thus the first major patron of
Buddhist art.  Ashoka made a dramatic conversion to Buddhism after
witnessing the carnage that resulted from his conquest of the village of
Kalinga. He adopted the teachings of the Buddha known as the Four Noble
Truths, referred to as the dharma (the law):
Life is suffering (suffering=rebirth)
the cause of suffering is desire
the cause of desire must be overcome
when desire is overcome, there is no more suffering (suffering=rebirth)
Individuals
who come to fully understand the Four Noble Truths are able to achieve
Enlightenment, ending samsara, the endless cycle of birth and rebirth.
Ashoka also pledged to follow the Six Cardinal Perfections (the
Paramitas), which were codes of conduct created after the Buddhaā€™s death
providing instructions for the Buddhist practitioners to follow a
compassionate Buddhist practice. Ashoka did not require that everyone in
his kingdom become Buddhist, and Buddhism did not become the state
religion, but through Ashokaā€™s support, it spread widely and rapidly.

The pillars

Asokan pillar capital at Vaishali, Bihar, India,
c. 250 B.C.E. (photo: mself, CC BY-SA 2.5)


One of Ashokaā€™s first artistic programs was to erect the pillars that
are now scattered throughout what was the Mauryan empire. The pillars
vary from 40 to 50 feet in height. They are cut from two different types
of stoneā€”one for the shaft and another for the capital. The shaft was
almost always cut from a single piece of stone. Laborers cut and dragged
the stone from quarries in Mathura and Chunar, located in the northern
part of India within Ashokaā€™s empire. The pillars weigh about 50 tons
each. Only 19 of the original pillars survive and many are in fragments.
The first pillar was discovered in the 16th century.

Lotus and lion

The
physical appearance of the pillars underscores the Buddhist doctrine.
Most of the pillars were topped by sculptures of animals. Each pillar is
also topped by an inverted lotus flower, which is the most pervasive
symbol of Buddhism (a lotus flower rises from the muddy water to bloom
unblemished on the surfaceā€”thus the lotus became an analogy for the
Buddhist practitioner as he or she, living with the challenges of
everyday life and the endless cycle of birth and rebirth, was able to
achieve Enlightenment, or the knowledge of how to be released from
samsara, through following the Four Noble Truths). This flower, and the
animal that surmount it, form the capital, the topmost part of a column.
Most pillars are topped with a single lion or a bull in either seated
or standing positions. The Buddha was born into the Shakya or lion clan.
The lion, in many cultures, also indicates royalty or leadership. The
animals are always in the round and carved from a single piece of stone.
Ashoka Pillar at Lumbini, Nepal the birthplace of the Buddha 
(photo: Charlie Phillips, CC: BY 2.0)

The edicts

Some
pillars had edicts (proclamations) inscribed upon them.  The edicts
were translated in the 1830s. Since the 17th century, 150 Ashokan edicts
have been found carved into the face of rocks and cave walls as well as
the pillars, all of which served to mark his kingdom, which stretched
across northern India and south to below the central Deccan plateau and
in areas now known as Nepal, Pakistan, Bangladesh, and Afghanistan. The
rocks and pillars were placed along trade routes and in border cities
where the edicts would be read by the largest number of people possible.
They were also erected at pilgrimage sites such as at Bodh Gaya, the
place of Buddhaā€™s Enlightenment, and Sarnath, the site of his First
Sermon and Sanchi, where the Mahastupa, the Great Stupa of Sanchi, is
located (a stupa is a burial mound for an esteemed person. When the
Buddha died, he was cremated and his ashes were divided and buried in
several stupas. These stupas became pilgrimage sites for Buddhist
practitioners).

Some
pillars were also inscribed with dedicatory inscriptions, which firmly
date them and name Ashoka as the patron. The script was Brahmi, the
language from which all Indic language developed. A few of the edicts
found in the western part of India are written in a script that is
closely related to Sanskrit and a pillar in Afghanistan is inscribed in
both Aramaic and Greekā€”demonstrating Ashokaā€™s desire to reach the many
cultures of his kingdom. Some of the inscriptions are secular in nature.
Ashoka apologizes for the massacre in Kalinga and assures the people
that he now only has their welfare in mind. Some boast of the good works
that Ashoka has done, underscoring his desire to provide for his
people.

The Hinayana Period


The
pillars (and the stupas) were created in the Hinayana (Lesser Vehicle)
period. Hinayana is the first stage of Buddhism, roughly dated from the
sixth c. to the first century B.C.E., in which no images of the Buddha
were made. The memory of the historical Buddha and his teachings was
enough to sustain the practitioners. But several symbols became popular
as stand-ins for the human likeness of the Buddha. The lotus, as noted
above, is one. The lion, which is typically seen on the Ashokan pillars,
is another. The wheel (cakra) is a symbol of both samsara, the endless
circle of birth and rebirth, and the dharma, the Four Noble Truths.

Why a pillar?

There
are a few hypotheses about why Ashoka used the pillar as a means for
communicating his Buddhist message. It is quite possible that Persian
artists came to Ashokaā€™s empire in search of work, bringing with them
the form of the pillar, which was common in Persian art. But is also
likely that Ashoka chose the pillar because it was already an
established Indian art form. In both Buddhism and Hinduism, the pillar
symbolized the axis mundi (the axis on which the world spins).
The
pillars and edicts represent the first physical evidence of the
Buddhist faith. The inscriptions assert Ashokaā€™s Buddhism and support
his desire to spread the dharma throughout his kingdom. The edicts say
nothing about the philosophical aspects of Buddhism and scholars have
suggested that this demonstrates that Ashoka had a very simple and naĆÆve
understanding of the dharma. But, as Ven S. Dhammika suggests, Ashokaā€™s
goal was not to expound on the truths of Buddhism, but to inform the
people of his reforms and encourage them to live a moral life. The
edicts, through their strategic placement and couched in the Buddhist
dharma, serve to underscore Ashokaā€™s administrative role and as a
tolerant leader.
Edict #6 is a good example:
Beloved of the Gods speaks thus: Twelve years after my coronation
I
started to have Dhamma edicts written for the welfare and happiness of
the people, and so that not transgressing them they might grow in the
Dhamma. Thinking: ā€œHow can the welfare and happiness of the people be
secured?ā€ I give my attention to my relatives, to those dwelling far, so
I can lead them to happiness and then I act accordingly. I do the same
for all groups. I have honored all religions with various honors. But I
consider it best to meet with people personally.
Essay by Dr. Karen Shelby
[1] The
details and extent to which Emperor Ashoka was a practicing Buddhist is
a topic debated by scholars, though it is widely accepted that he was
the first major patron of Buddhist art on the Indian subcontinent. For
more discussions as to whether or not Ashoka was a “secular” ruler, see
Akeel Bilgrami, ed.,Beyond the Secular West (Columbia University Press,
2016); Charles Taylor and Alfred Stepan, eds., Boundaries of Toleration:
Religion, Culture, and Public Life (Columbia University Press, 2014);
and Ashis Nandy, “The Politics of Secularism and the Recovery of
Religious Tolerance,” Alternatives XIII (1988), pp. 177-194. For more
on Ashoka’s relationship with the Buddhist community and
doctrine, see Alf Hiltebeitel, “King Asoka’s Dhamma,” in Dharma (University of Hawai’i Press, 2010), pp. 12-18 and John S. Strong, The Legend of King Asoka: A Study and Translation of the Asokavadana (Princeton University Press, 1983).


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Ashoka ancestors





https://www.islambuddhism.com/docs/CommonGround.pdf

In the Name of God, the Compassionate, the MercifulMay Peace and Blessings be upon the Prophet Muhammad

Introduction to Common Ground By H. R. H. Prince Ghazi bin Muhammad


The
Religions of the World and World PeaceAs of the year 2010 CE, 1431 AH,
at least 80% of the worldā€™s popu-lation of 6.7 billion humans belong to
four of the worldā€™s many re-ligions. Four out of five people on earth
are either Christian (32%), Muslim (23%), Hindu (14%) or Buddhist
(12%). Since religion (from the Latin ā€˜re-ligioā€™, meaning to
ā€˜re-tieā€™ [man to Heaven]) is arguably the most powerful force in
shaping peopleā€™s attitudes and behaviour ā€” in theory if not in practice ā€”
it follows logically that if there is to be peace and harmony in the
world there must peace and harmony between religions as such, and in
particular between the worldā€™s four largest religions.On October 13th
2007, 138 of the worldā€™s leading Muslim scholars and intellectuals
(including such figures as the Grand Muftis of Egypt, Syria, Jordan,
Oman, Bosnia, Russia, and Istanbul) sent an Open Letter to the religious
leaders of Christianity. It was addressed to the leaders of the
Christian churches and denominations of the entire world, starting with
His Holiness Pope Benedict XVI. In essence, the Open Letter pro-posed,
based on verses from the Holy Qurā€™Än and the Holy Bible, that Islam and
Christianity share, at their core, the twin ā€˜goldenā€™ command-ments of
the paramount importance of loving God and loving oneā€™s
neighbour. Based on this joint common ground, it called for peace and
harmony between Christians and Muslims worldwide. That Open Letter
led to a historical global peace movement be-tween Muslims and
Christians specifically (as can be seen on www.acommonword.com),
and whilst it has not reduced wars as such be-tween Muslims
and Christians or ended mutual hatred and prejudice, it has done a
lot of good, by the Grace of God, and has noticeably changed
the tone between Muslim and Christian religious leaders and somewhat
deepened true understanding of each otherā€™s religions in sig-nificant
ways. The A Common Word initiative was certainly not alone on the
worldā€™s stage in attempting to make things better between people of
faith (one thinks in particular of the Alliance of Civilizations, H. M.
King Abdullah of Saudi Arabiaā€™s Interfaith Initiative and
President Obamaā€™s Cairo 2009 speech), but we think it nevertheless
significant that, for example, according to the October 2009 Pew Global
Report the percentage of Americans harbouring negative opinions about
Islam was 53% when only a few years earlier it was 59%. It is thus
possible to ameliorate tensions between two religious communities (even
though conflicts and wars rage and indeed have increased in number over
that same period of time) when religious leaders and intellectuals reach
out to each other with the right religious message.It was with all
these things in mind that, after detailed discus-sions with H.H. the
14th Dalai Lama, we conceived of the present ini-tiative. We
commissioned one of the Royal Academyā€™s Fellows, Dr. Reza Shah-Kazemi ā€”
a respected specialist in Islamic mysticism and a leading author
in comparative religion ā€” to write an essay on the topic, which we then
asked him to expand into this treatise. We hope and pray that this book
will be blessed with the same kind of global effect between Muslims and
Buddhists that A Common Word Between Us and You did between Muslims and
Christians.Why Do We Need ā€˜Common Groundā€™?The specific intention and
goal of the commission was to identify a spiritual ā€˜Common
Groundā€™ (authentically based on the religious sacred texts of Islam and
Buddhism) between Muslims and Buddhists that will enable both
communities to love and respect each other not merely as human beings in
general, but also as Muslims and Buddhists in particu-lar. In other
words, we hoped to find out and understand what in our two great
religions ā€” despite all of the many irreconcilable and unbridge-able
doctrinal, theological, juridical and other differences that we
do have between us and that we cannot and must not deny ā€” we have in
common that will enable us to practise more loving mercy and respect
towards each other more because we are Muslims and Buddhists, and not
simply because we are all human beings. We believe that, despite the
dangers of syncretism, finding religious Common Ground is fruit-ful,
because Muslims at leastwill never be able to be whole-heartedly
enthusiastic about any ethic that does not even mention God or
refer back to Him. For God says in the Holy Qurā€™Än:But he who turneth
away from remembrance of Me, his will be a narrow life, and I shall
bring him blind to the assem-bly on the Day of Resurrection. (The Holy
Qurā€™Än, Ta Ha, 20:124)


And
also:Restrain thyself along with those who cry unto their Lord at morn
and evening, seeking His Countenance; and let not thine eyes overlook
them, desiring the pomp of the life of the world; and obey not him whose
heart We have made heedless of Our remembrance, who followeth his own
lust and whose case hath been abandoned. (The Holy Qurā€™Än,Al-Kahf,
18:28)This explains why we do not simply propose a version of the
Sec-ond ā€˜Goldenā€™ Commandment (ā€˜Love thy Neighbourā€™) ā€” versions of
which are indeed to be found in the same texts of Islam and Bud-dhism
(just as they are to be found in the sacred texts of Judaism,
Christianity, Hinduism, Confucianism and Taoism amongst other
religions): without the First ā€˜Goldenā€™ Commandment (ā€˜Love thy
Godā€™), the Second Commandment on its own inherently risks being
spiritually devoid of truth, and thus risks descending into a
superfi-cial sentimentalism without true virtue and goodness; it risks
being a secular ethic taking its stance on moods which we can conjure up
to ourselves on occasion, requiring nothing from the soul,
risking nothing, changing nothing, deceiving all. On the other hand,
one of the greatest ironies of many religious practitioners is
that despite the fact that their religions call for mercy and
respect between people, they disparage others (and deny them that mercy
and respect) if those others do not undertake the same paths of loving
mercy as them. Thus love of their own religions makes them
less lovingly merciful to other people rather making them more merci-ful
to other people! This seems to me as a Muslim to be particularly
ironic, because in all four traditional Sunni Juridical Schools of
Thought (Madhahib), as well as in traditional Shiā€™a thought and Ibadhi
thought ā€” that is to say, in all the traditional juridical schools of
thought in Is-lam as such) ā€” a personā€™s choice of religion is not
grounds for hostility against them (if they are not first hostile to
Muslims). Rather, Muslims are required to behave with mercy and justice
to all, believers and non-believers alike. God says in the Holy
Qurā€™Än:Tell those who believe to forgive those who hope not for the days
of God; in order that He may requite folk what they used to earn. /
Whoso doeth right, it is for his soul, and whoso doeth wrong, it is
against it. And afterward unto your Lord ye will be brought back. (The
Holy Qurā€™Än, Al-Jathiyah, 45:14ā€“15)The same is clear in the following
passage from the Holy Qurā€™Än which starts by citing a prayer of earlier
believers:ā€˜Our Lord! Make us not a trial for those who disbelieve, and
forgive us, our Lord! Lo! Thou, only Thou, are the Mighty, the Wiseā€™. /
Verily ye have in them a goodly pattern for every-one who looketh to God
and the Last Day. And whosoever may turn away, lo! still God, He is the
Absolute, the Owner of Praise. / It may be that God will ordain love
between you and those of them with whom ye are at enmity. God is Mighty,
and God is Forgiving, Merciful. / God forbiddeth you not those who
warred not against you on account of religion and drove you not out from
your homes, that ye should show them kindness and deal justly with
them. Lo! God loveth the just dealers. (The Holy Qurā€™Än, Al-Mumta-hinah,
60:5ā€“8)Thus Muslims must on principle show loving mercy and
respect to all those who are not waging war on them or driving them
from their homes (these thus being the conditions for just, defensive
war in Is-lam). Muslims must not make their mercy conditional upon other
peo-pleā€™s mercy, but it is nevertheless psychologically almost
inevitable that people will better appreciate their fellows more when
they know their fellows are also trying to show mercy and respect to
all. At least that was one of our chief assumptions in commissioning
this book. the Common GroundTurning to the book itself, we think
it not amiss to say that it has proved to be, by the grace
of God, in general a stunning piece of scholarship and a display
of depth of understanding and grandness of soul on behalf of the author.
That is not to say that every Mus-lim ā€” or every Buddhist ā€” will
accept, or even understand, ev-erything that the author says, but
nevertheless it can fairly be said that the book is generally normative
from the Islamic point of view (especially in that it is deliberately
based on the Holy Qurā€™Än, theHadith and the insights of the great
scholar and mystic Abu Hamid Al-Ghazali) and that it examines all the
major schools of Buddhist thought (as I understand them). Moreover, the
book shows beyond any reasonable doubt some very important similarities
and parallels between Islam and Buddhism, and in particular the
following:(1) The belief in the Ultimate Truth (Al-Haqq) who is also
Ab-solutely One, and who is Absolute Reality, and the Source of Grace
and Guidance to human beings.(2) The belief that each soul is
accountable to a principle of jus-tice in the Hereafter, and that this
principle is rooted in the very nature of Absolute Reality. (3) The
belief in the categorical moral imperative of exercis-ing
compassion and mercy to all, if not in the central cos-mogonic and
eschatological functions of mercy (by this we mean the idea that the
world was created through Mercy, and that through Mercy we are
saved and delivered).(4) The belief that human beings are capable of
supra-rational knowledge, the source both of salvation in the Hereafter
and enlightenment in the here-below. (5) The belief in the possibility
of a sanctified state for human beings, and the conviction that all
should aspire to this state of sanctity. (6) The belief in the efficacy
and necessity of spiritual practice:whether this take the form of
fervent prayer, contemplative meditation, or methodic invocation.(7)
The belief in the necessity of detachment from the world, from
the ego and its passional desires.As regards the Buddhaā€™s not mentioning
of God as Creator, this is def-initely an absolute difference between
Muslims and Buddhists but if it is understood that the One is God, and
that the Buddhaā€™s silence on the One as Creator is not a denial as such,
then it is possible to say that the points above certainly make
for substantial ā€˜Common Groundā€™ between Islam and Buddhism, despite
the many unbridgeable differ-ences between them. Certainly, these points
can be taken as constitut-ing or ā€˜establishingā€™ the core of
religion ā€” and not being ā€˜dividedā€™ therein, and this is precisely
what God says in the Holy Qurā€™Än is the essential message of the most
important messengers of God:He hath ordained for you that religion which
He commend-ed unto Noah, and that which We inspire in thee (Muham-mad),
and that which We commended unto Abraham and Moses and Jesus, saying:
Establish the religion, and be not divided therein. Dreadful for the
idolaters is that unto which thou callest them. God chooseth for Himself
whom He will, and guideth unto Himself him who turneth (toward
Him).(The Holy Qurā€™Än, Al-Shura, 42:13)One might also say that these
points also make up the substance of the Two Greatest Commandments:
the belief in the One Absolute Truth and striving for detachment
from the world, the ego and the body through spiritual practices and
striving for sanctity (and hence supra-rational knowledge) might be
considered an inverse way of achieving the First Commandment,
and the categorical imperative of compassion and mercy is
clearly the Second Commandment in different words, if not the First
Commandment as well(with the im-mortality of the soul being indicated in
both Commandments by the naming of the whole ā€˜heartā€™). And God knows
best.People of the Scripture (Ahl Al-Kitab)All of the above leads us to
conclude as Muslims that the Buddha, whose basic guidance one in
ten people on earth have been in principle following for the
last 2500 years, was, in all likelihood ā€” and God knows best ā€” one
of Godā€™s great Messengers, even if many Muslims will not accept
everything in the Pali Canon as being authentically attributable to
the Buddha. For if the Buddha is not mentioned in the Holy Qurā€™Än
by name, nevertheless it is clear that God says that every people
had their own ā€˜warnerā€™ and that there were Messengers not
mentioned in the Holy Qurā€™Än:Lo! We have sent thee with the Truth, a
bearer of glad tidings and a warner; and there is not a nation but a
warner hath passed among them. (The Holy Qurā€™Än, Al-Fatir, 35:24)Verily
We sent messengers before thee, among them those of whom We have told
thee, and some of whom We have not told thee; and it was not given to
any messenger that he should bring a portent save by Godā€™s leave, but
when Godā€™s commandment cometh (the cause) is judged aright, and the
followers of vanity will then be lost. (The Holy Qurā€™Än, Al-Ghafir,
40:78)It seems to us then that the Umayyads and the Abbasids
were en-tirely correct in regarding Buddhists as if they were ā€˜Ahl
Al-Kitabā€™ (ā€˜Fellow People of a Revealed Scriptureā€™). This is in fact how
mil-lions of ordinary Muslim believers have unspokenly regarded their
pious Buddhists neighbours for hundreds of years, despite what
their scholars will tell them about doctrinal difference between the two
faiths.On a more personal note, may I say that I had read Zen Bud-dhist
texts as a younger man when studying in the West (such as some of the
writings of D.T. Suzuki and such as Eugen Herrigelā€™s seminal Zen in the
Art of Archery). I had greatly appreciated them, without for all that
being fully able to situate Buddhism in the con-text of my own faith,
Islam. More recently, I had noticed in myself an effect when meeting
with H. H. the Dalai Lama. It was simply this: I performed the five
daily prayers with greater concentration, and during the rest of
the day I was better able to monitor my own thoughts, and censor
and control my own impulses more eas-ily. I did not have any
particular urge to go out and learn more about Buddhism, as one
might expect, but I nevertheless realised that there was something
positive taking place. I asked my friend Shaykh Hamza Yusuf Hanson
(who I knew had read a lot about Buddhism) why he thought this
happened, and he wisely answered that this was because: ā€˜Buddhists are
heirs to a very powerful spir-itual trainingā€™. Thus I am personally very
gratified to learn of the underlying Common Ground between Islam and
Buddhism in an explicit manner. Indeed, as a Muslim I am relieved and
delighted ā€” if I may say so ā€” to know that one eighth of the world who
is not Muslim practises Buddhism and makes the practice of
com-passion and mercy the centre of their lives (in theory at least).
And I hope that this book will lead to Muslims and Buddhists vying in
the compassion and mercy which is at the core of both their reli-gions.
God says in the Holy Qurā€™Än:And unto thee have We revealed the Scripture
with the truth, confirming whatever Scripture was before it, and a
watcher over it. So judge between them by that which God hath revealed,
and follow not their desires away from the truth which hath come unto
thee. For each We have ap-pointed a law and a way. Had God willed He
could have made you one community. But that He may try you by that which
He hath given you (He hath made you as ye are). So vie one with another
in good works. Unto God ye will all return, and He will then inform you
of that wherein ye differ. (The Holy Qurā€™Än, Al-Maā€™idah, 5:48)
Earlier Common Ground ?It would be amiss not to mention that although this book may repre-sent one of the first ā€” if not the first ā€” major attempt at a scholarly spiritual comparison between Buddhism as such and Islam as such in our modern age, there have been some very brilliant and serious intellectual and spiritual exchanges in the past between Islam and the ā€˜Three (Great) Teachingsā€™ of China (Confucianism, Taoism and Bud-dhism). This is evinced in particular by the works of indigenous Chi-nese Muslims (the ā€˜Han Kitabā€™) during the sixteenth, seventeenth and eighteenth centuries, and in particular the two figures Wang Daiyu(ca. 1570ā€“1660 CE)and Liu Zhi (ca. 1670ā€“1724 CE). This work has been recently brought to light and translated into English (ironically, it is more or less unknown in Arabic and in modern Chinese) by Pro-fessors William Chittick, Sachiko Murata and Tu Weiming. Currently this team of scholars has produced the two following seminal books: (1) Chinese Gleams of Sufi Light: Wang Tai-yĆ¼ā€™s ā€˜Great Learning of the Pure and Realā€™ and Liu Chihā€™s ā€˜Displaying the Concealment of the Real Realmā€™ (State University of New York Press, 2000); (2) The Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms(Cambridge, MA, Harvard University Asia Centre, 2009). They are also working on Wang Daiyuā€™s The Real Commentary on the True Teaching (first published in 1642 CE). These works represent a criti-cal resource for mutual understanding between China and Islam, and scholars interested in delving further into spiritual comparisons be-tween Islam and Buddhism (as well as Confucianism and Taoism) could not do better than to start here. We hope that these treasures will be translated into Arabic and modern Chinese and made widely avail-able. When we make full use of the wisdom of the past, and combine it with the knowledge of today, we are better equipped to face the uncertainties of the future.And all praise be to God, the Lord of the worlds.The opinions expressed above represent solely Prince Ghaziā€™s per-sonal and private views and do not represent the views of the gov-ernment and people of Jordan in any way; nor are they meant to bear upon political issues in any form whatsoever.H. R. H. Prince Ghazi bin MuhammadMarch 2010

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