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Free Online Benevloent Awakened One JC PURE INSPIRATION to Attain NIBBĀNA the Eternal Bliss and for free birds 🐦 🦢 🦅 to grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 Youniversity
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88 Buddha’s Most Powerful Positive Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4406 Sun 17 Apr 2022 Awakened with Awareness Youniverse is already there. https://www.jendhamuni.com/words-of-the-buddha/ A Handful of Leaves Tipitaka:The pali canon (Readings in Theravada Buddhism).A vast body of literature in English translation the texts of the Canon has already been published over the years.This collection can nonetheless be a very good place to start. One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist. The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed. I only believe in Law of kamma ie., cause and condition.
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88 Buddha’s Most Powerful Positive Own Words
𝓛𝓔𝓢𝓢𝓞𝓝 440 Sun  17 Apr 2022

Awakened with Awareness Youniverse is already there.



A Handful of Leaves
Tipitaka:The
pali canon (Readings in Theravada Buddhism).A vast body of literature
in English translation the texts of the Canon has already been published
over the years.This collection can nonetheless be a very good place to
start.
One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist.
The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed.
I only believe in Law of kamma ie., cause and condition.
Major Differences in Buddhism
Major
Differences in Buddhism: There is no almighty God in Buddhism. There is
no one to hand out rewards or punishments on a supposedly Judgement Day
.
Awakened with Awareness Youniverse is already there.
DO GOOD😊PURIFY MIND
Grow your own vegetables 🥦 🥕 🥗 & fruits 🍌 🍎 🍉 REVOLUTION
to go into 🏨 inner world 🗺 🌍 🌎 & attain happiness & peace for Eternal Bliss.
Do Meditative Mindful Swimming.
Let’s convert all our homes to show the Path for All Societies to Attain NIBBANA
Buddha’s words have Power
Awakened One ☝️ the Buddha’s 🤕 Own Words from Theravada Tipitaka are for all societies irrespective of religions, racism and castes.
from
Kushinara Nibbana Bhumi Pagoda
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White Home
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BUDDHA
or Enlightened One — literally “Knower”, “Understander”, or “Awakened
One” — is the honorific name given to the Indian Sage, Gotama, who
discovered and proclaimed to the world the Law of Deliverance, known to
the West by the name of Buddhism.
A wise on does not
conceal anything, and
there is nothing they
hold on to.
Without acquisitiveness
or envy, they remain
unobtrusive; they have
no disdain or insult
for anyone.
-Purabheda Sutta
The Buddha on
The Eight
Worldly Winds:
“Praise and
blame,
recognition and
disregard, gain
and loss,
pleasure and
sorrow come
and go like the
wind. Rest like a
giant tree in the
midst of them
all.”
Fear is born from arming oneself.
Just see how mwny people fight!
I’ll tell you about the dreadful fear
that caused me to shake all over:
– The Buddha
Attadanda Sutta
There is no fear for
someone who is
awake, whose mind
is uncontaminated
by craving,
and is unperplexed,
and who has given up
vice and virtue
Though you may live a hundred years
unethical and unintegrated,
better is one single day
lived ethically and absorbed
(in higher meditative states.-the Buddha
For long-term benefit and happiness
Train yourself:
‘Even though I may be afflicted in body, my mind will be unafflicted.’
That is how you should train yourself.”
A
well-instructed disciple has regard for noble ones and is well-versed
and disciplined in their Dhamma; has regard for men of integrity and is
well-versed and disciplined in their Dhamma – his form changes and
alters, but he does not fall into sorrow, lamentation, pain, distress,
or despair over its change and alteration.”
To Two brahmans -120 years old –
Do meritorious deeds that bring bliss.
Make merit while alive.
When the world is on fire with aging and death, one should salvage [future wealth] by giving:”
“Moral conduct serves one well till old age.
Sradda if well-established, serves one well.
Knowledge is a precious treasure for man.
The merit of good actions is difficult for thieves to take away.”
A person abandons what he construes as mine. – Buddha
As a water bead on a lotus leaf does not adhere, so the sage does not adhere. – Buddha
A wise man is not deluded by what is perceived. – Buddha
Try and stick to right livelihood, right effort, right mindfulness, right concentration, as aging is stressful. – Buddha
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Buddha’s words have Power
A wise person’s mindfulness
holds them poised in
constant equanimity where
arrogance is impossible;
they make no comparison
with the rest of the world
as ‘superior’, ‘inferior’
or ‘equal’.
-Purabheda Sutta
Maturity is
learning to walk
away from people
and situations that
threaten your
peace of mind,
self-respect,
values, morals,
or self worth.
Forgive others.
Not because they
deserve forgiveness,
byt because you
deserve peace.
There are three
solutions to every
problem:accept it,
change it, or leave it.
If you can’t accept it,
change it. If you can’t
change it, leave it.
If we do not include a
broader awareness in our
practice of mindfulness,
there can be a sense of
separation from the
world. Becoming more
aware of those around us
and our impact on others
is essential on the path
The Tipitaka — The Pali Canon 1
This is the collection of Pali language
texts, which form the doctrinal
foundation of Theravada Buddhism.
The Tipitaka and the post-canonical
Pali texts, ie. the Commentaries and
Chronicles, make up the complete
body of classical Therevada texts.
Vinaya Pitaka – The rules of conduct
governing the daily affairs within the
Sangha, for both monks and nuns.
Sutta Pitaka – The discourses attributed to the Buddha and a few of
his closest disciples.
Abhidhamma Pitaka – The doctrines
reworked and reorganised into an
investigation of mind and matter.
The Pali Canon, or the Tipitaka, consists of
the collection of three Pitakas:
The Sutta Pitaka, the Vinaya Pitaka and
the Abhidhamma Pitaka,
Although traditionally attributed to the
Buddha, the Abhidhamma Pitaka is generally
accepted to be the work of later scholar
monks who re-organised and tabulated His
teachings into this set of 7 books
The Sutta Pitaka
1. The Digha Nikaya -Collection of Long Discourses :
contains
34 suttas, some very lengthy, presenting a vivid picture of the
different aspects of life and thought at the Buddha’s time.
2.The Majjhima Nikaya – Collection of the Middle Length
Sayings : Contains 152 suttas and present teachings
with profound similies and examples.
3. The Samyutta Nikaya – Collection of Kindred Discourses :
This has 2,941 suttas, grouped into five parts, or vaggas.
4. The Anguttara Nikaya – Collection of the Gradual Sayings:
Contains as many as 2,38 small suttas arranged according
to the number of topics discussed, from one to eleven.
The Vinaya Pitaka
1. Parajka Pali – Major Offenses : The rues of discipline
concerning 49 major and minor offences and the penalties.
2. Pacittiya Pali – Major Offences : Deals with the remaining 178
sets of rules for Bhikkhus and Bhikkhunis.
3. Mahavagga Pali – Greater Section : This contains an account
of the period following the Buddha’s Awakening, His sermons
to the first five monks and some of His great disciples
joined the Sangha and attained Awakening. Also rules of
conduct and etiquette for Sangha.
4. Culavagga Pali – Lesser Section : More rules and proceedures
for institutional acts and functions.


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Nibbāna) is “blowing out” or “quenching” of the activities of the worldly mind and its related suffering


Nibbāna is the goal of the Buddhist path, and marks the soteriological release from worldly suffering and rebirths in saṃsāra.


Nibbāna  is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths, and the “summum bonum of Buddhism and goal of the Eightfold Path.


In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”, greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.


Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.


Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.


Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.



The Story of Five Hundred Bhikkhus
Verse
170: If a man looks at the world (i.e., the five khandhas) in the same
way as one looks at a bubble or a mirage, the King of Death will not
find him.
evam jokam avekkhantam: one who looks at the world in the same way,
i.e., looks at the world as being impermanent as a bubble and as
non-material as a mirage.
The Story of Five Hundred Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse (170) of this book, with reference to five hundred bhikkhus.
On
one occasion, five hundred bhikkhus, after taking a subject of
meditation from the Buddha, went into the forest to practise meditation.
But they made very little progress; so they returned to the Buddha to
ask for a more suitable subject of meditation. On their way to the
Buddha, seeing a mirage they meditated on it. As soon as they entered
the compound of the monastery, a storm broke out; as big drops of rain
fell, bubbles were formed on the ground and soon disappeared. Seeing
those bubbles, the bhikkhus reflected “This body of ours is perishable
like the bubbles”, and perceived the impermanent nature of the
aggregates (khandhas).
The Buddha saw them from his perfumed chamber and sent forth the radiance and appeared in their vision.
Then the Buddha spoke in verse as follows:
Verse
170: If a man looks at the world (i.e., the five khandhas) in the same
way as one looks at a bubble or a mirage, the King of Death will not
find him.
At the end of the discourse, those five hundred bhikkhus attained arahatship.
Dhammapada Verse 170
Pancasatavipassakabhikkhu Vatthu
Yatha pubbulakam passe
yatha passe maracikam
evam lokam avekkhantam1
maccuraja na passati.
Source: Tipitakahttps://www.jendhamuni.com/the-story-of-five-hundred-bhikkhus-2/#more-323473

The Story of Five Hundred Bhikkhus - Jendhamuni




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Pali Chanting In The Abhayagiri Buddhist Monastery | Theravada Buddhism
Buddhist Music

Monks chanting sutras in a Buddhist funeral at Abhayagiri Buddhist Monastery
The sutras are in the video:
1. Namo tassa
2. Dhammasangani Matika
3. Patthana Matika Patho
4. Vipassana Bhumi Patho
5. Karaniya Metta Sutta
6. Anicca vata sankhara
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+ Monks chanting: http://www.abhayagiri.org
+ Licensed: Buddhist Music is allowed by Abhayagiri Monastery to be released on Youtube
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What is Theravada Buddhism?
by John Bullitt

What
follows is a brief outline of Theravada Buddhism, primarily for the
benefit of those of you who landed on this website without any idea
about what “Theravada” is. The links in this page serve as entry points
to the rest of the website.

If
you’re interested in learning a little about the history of Theravada,
you might enjoy seeing Theravada Buddhism: A Chronological History.

Note:
“Theravada” is pronounced (more or less, in American English) like
“terra vodda.” The “th” sound in Pali is not like the “th” in “thick”;
it’s pronounced more like the “th” combination in “hothouse”.

Contents:
The “Doctrine of the Elders”
The many names of Theravada
Pali: the language of Theravada
A brief summary of the Buddha’s teachings
Theravada comes West
The “Doctrine of the Elders”

Theravada
(Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the
Elders,” is the name for the school of Buddhism that draws its
scriptural inspiration from the Pali Canon, or Tipitaka, which scholars
generally accept as the oldest record of the Buddha’s teachings. For
many centuries, Theravada has been the predominant religion of Sri
Lanka, Burma, and Thailand; today Theravada Buddhists number over 100
million worldwide. In recent decades Theravada has begun to take root in
the West — primarily in Europe and the USA.

The many names of Theravada

Theravada
Buddhism goes by many names. The Buddha himself called the religion he
founded Dhamma-vinaya, “the doctrine and discipline,” in reference to
the two fundamental aspects of the system of ethical and spiritual
training he taught. Owing to its historical dominance in southern Asia
(Sri Lanka, Thailand, and Burma), Theravada is also identified as
“Southern Buddhism,” in contrast to “Northern Buddhism,” which migrated
northwards from India into China, Tibet, Japan, and Korea. Theravada is
often equated with “Hinayana” (the “Lesser Vehicle”), in contrast to
“Mahayana” (the “Greater Vehicle”), which is usually a synonym for
Tibetan Buddhism, Zen, Ch’an, and other expressions of Northern
Buddhism. The use of “Hinayana” as a pejorative has its origins in the
early schisms within the monastic community that ultimately led to the
emergence of what would later become Mahayana. Today scholars of many
persuasions use the term “Hinayana” without pejorative intent.

Pali: the language of Theravada

The
language of the Theravada canonical texts is Pali, a relative of
Magadhi, a language probably spoken in central India during the Buddha’s
time. Most of the sermons the Buddha delivered were memorized by Ven.
Ananda, the Buddha’s cousin and close personal attendant. Shortly after
the Buddha’s death (ca. 480 BCE), the community of monks — including
Ananda — convened to recite all the sermons they had heard during the
Buddha’s forty-five years of teaching. Each recorded sermon (sutta)
therefore begins with the disclaimer, Evam me sutam — “Thus have I
heard.” The teachings were passed down within the monastic community
following a well-established oral tradition. By about 100 BCE the
Tipitaka was first fixed in writing in Sri Lanka by Sinhala
scribe-monks.

Of
course, it can never be proved that the Pali Canon contains the actual
words uttered by the historical Buddha (and there is ample evidence to
suggest that much of the Canon does not). The wisdom the Canon contains
has nevertheless served for centuries as an indispensable guide for
millions of followers in their quest for Awakening.

Many
students of Theravada find that learning the Pali language — even just
a little bit here and there — greatly deepens their understanding of
the path of practice.

A brief summary of the Buddha’s teachings

What
follows is a brief synopsis of some of the key teachings of Theravada
Buddhism. I’ve left out a great deal, but I hope that even this rough
outline will be enough to get you started in your exploration.

Shortly
after his Awakening, the Buddha (”the Awakened One”) delivered his
first sermon, in which he laid out the essential framework upon which
all his later teachings were based. This framework consists of the Four
Noble Truths, four fundamental principles of nature (Dhamma) that
emerged from the Buddha’s honest and penetrating assessment of the human
condition and that serve to define the entire scope of Buddhist
practice. These truths are not statements of belief. Rather, they are
categories by which we can frame our direct experience in a way that is
conducive to Awakening:

1. Dukkha: suffering, unsatisfactoriness, discontent, stress;

2. The cause of dukkha: the cause of this dissatisfaction is craving
(tanha) for sensuality, for states of becoming, and states of no
becoming;
3. The cessation of dukkha: the relinquishment of that craving;

4. The path of practice leading to the cessation of dukkha: the
Noble Eightfold Path of right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, and right
concentration.

To
each of these Noble Truths the Buddha assigned a specific task which
the practitioner is to carry out: the first Noble Truth is to be
comprehended; the second is to be abandoned; the third is to be
realized; the fourth is to be developed. The full realization of the
third Noble Truth paves the way for the direct penetration of Nibbana
(Sanskrit: Nirvana), the transcendent freedom that stands as the final
goal of all the Buddha’s teachings.

The
last of the Noble Truths — the Noble Eightfold Path — contains a
prescription for the relief of our unhappiness and for our eventual
release, once and for all, from the painful and wearisome cycle of birth
and death (samsara) to which — through our own ignorance (avijja) of
the Four Noble Truths — we have been bound for countless aeons. The
Noble Eightfold Path offers a comprehensive practical guide to the
development of those wholesome qualities and skills in the human heart
that must be cultivated in order to bring the practitioner to the final
goal, the supreme freedom and happiness of Nibbana. In practice, the
Buddha taught the Noble Eightfold Path to his followers according to a
“gradual” system of training, beginning with the development of sila, or
virtue (right speech, right action, and right livelihood, which are
summarized in practical form by the five precepts), followed by the
development of samadhi, or concentration and mental cultivation (right
effort, right mindfulness, and right concentration), culminating in the
full development of pañña, or wisdom (right view and right resolve). The
practice of dana (generosity) serves as a support at every step along
the path, as it can help erode the heart’s habitual tendencies towards
craving and as it can teach valuable lessons about the causes and
results of one’s actions (kamma).

Progress
along the path does not follow a simple linear trajectory. Rather,
development of each aspect of the Noble Eightfold Path encourages the
refinement and strengthening of the others, leading the practitioner
ever forward in an upward spiral of spiritual maturity that culminates
in Awakening.

Seen
from another point of view, the long journey on the path to Awakening
begins in earnest with the first tentative stirrings of right view, the
first flickerings of wisdom by which one recognizes both the validity of
the first Noble Truth and the inevitability of the law of kamma
(Sanskrit: karma), the universal law of cause and effect. Once one
begins to see that harmful actions inevitably bring about harmful
results, and wholesome actions ultimately bring about wholesome results,
the desire naturally grows to live a skillful, morally upright life, to
take seriously the practice of sila. The confidence built from this
preliminary understanding inclines the follower to place an even greater
trust in the teachings. The follower becomes a “Buddhist” upon
expressing an inner resolve to “take refuge” in the Triple Gem: the
Buddha (both the historical Buddha and one’s own innate potential for
Awakening), the Dhamma (both the teachings of the historical Buddha and
the ultimate Truth towards which they point), and the Sangha (both the
monastic community that has protected the teachings and put them into
practice since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus firmly planted on
the ground by taking refuge, and with the help of an admirable friend
(kalyanamitta) to help show the way, one can set out along the Path,
confident that one is indeed following in the footsteps left by the
Buddha himself.

Buddhism
is sometimes naïvely criticized as a “negative” or “pessimistic”
religion and philosophy. After all (so the argument goes) life is not
all misery and disappointment: it offers many kinds of joy and
happiness. Why then this pessimistic Buddhist obsession with
unsatisfactoriness and suffering?

The
Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Were the Buddha’s teachings to stop there, we might
indeed regard them as pessimistic and life as utterly hopeless. But,
like a doctor who prescribes a remedy for an illness, the Buddha offers
hope (the third Noble Truth) and a cure (the fourth). The Buddha’s
teachings thus give cause for an extraordinary degree of optimism in a
complex, confusing, and difficult world. One modern teacher summed it up
well: “Buddhism is the serious pursuit of happiness.”

The
Buddha claimed that the Awakening he re-discovered is accessible to
anyone willing to put forth the effort and commitment required to pursue
the Noble Eightfold Path to its end. It is up to each of us
individually to put that claim to the test.

Theravada comes West

Until
the late 19th century, the teachings of Theravada were little known
outside of Southern and Southeast Asia, where they had flourished for
some two and one-half millennia. In the last century, however, the West
has begun to take notice of Theravada’s unique spiritual legacy and
teachings of Awakening. In recent decades, this interest has swelled,
with the monastic Sangha from the various schools within Theravada
establishing dozens of monasteries across Europe and North America. In
addition, a growing number of lay meditation centers in the West,
operating independently of the Sangha, currently strain to meet the
demands of lay men and women — Buddhist and otherwise — seeking to
learn selected aspects of the Buddha’s teachings.

The
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, so that they may be allowed to establish deep
roots in Western soil, for the benefit of many generations to come? Will
the current popular climate of “openness” and cross-fertilization
between spiritual traditions lead to the emergence of a strong new form
of Buddhist practice unique to the modern era, or will it simply lead to
the dilution and confusion of these priceless teachings? These are open
questions; only time will tell.

Fortunately,
the Buddha left us with some very clear and simple guidelines to help
us find our way through the perplexing maze of purportedly “Buddhist”
teachings that are available to us today. Whenever you find yourself
questioning the authenticity of a particular teaching, heed well the
Buddha’s advice to his stepmother:

The qualities of which you may know, ‘These qualities lead to
passion, not to dispassion; to being fettered, not to being unfettered;
to accumulating, not to shedding; to self-aggrandizement, not to
modesty; to discontent, not to contentment; to entanglement, not to
seclusion; to laziness, not to aroused persistence; to being burdensome,
not to being unburdensome’: You may definitely hold, ‘This is not the
Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’


As for the qualities of which you may know, ‘These qualities lead to
dispassion, not to passion; to being unfettered, not to being fettered;
to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment, not to discontent; to seclusion,
not to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome’: You may definitely hold, ‘This
is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’
— AN VIII.53

The
truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart. The Buddha presented
us with a challenge; it is up to each of us individually to put that
challenge to the test.

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Vote for BSP Brothers and Sisters,

It is well known to every one the Bahujan Samaj Party (BSP) is the only party in the country, which “believes in doing rather than saying”.

It is for this reason that our party, unlike other parties, does not release any tempting “Election Manifestoes” and instead, issues “Appeal” to the people in general and voters in particular to ensure their vote and support for BSP in order to fulfill the remaining commitments for completing its missionary goal by adopting the path shown by Saints, Gurus and Mahapurush (Great men) born in different periods in the Bahujan Samaj like Mahatma Jyotiba Phule, Chatrapati Sahu Maharaj, Narayana Guru, Periyar Ramaswamy Ji, Baba Saheb Dr.Ambedkar and more recently Manyawar Shri Kanshi Ram ji.

This we do with an aim to earn good results for the party in the elections and to achieve power to rule so that with the help of the “Master Key of Political Power” we become master of our own destiny and could ensure work and proper welfare of the poor, deprived and downtrodden sections of the society belonging to all castes and religions i.e.”Sarv Samaj”. Param pujya Baba Saheb Dr. Bhimrao Ambedkar has beautifully and wonderfully explained about the significance of the “Master Key of the Political Power”, declaring that the political power is such a “Master Key” through which all problems can be solved and also doors of progress and prosperity can be opened up.

Following this principle of Babasaheb Dr.Ambedkar, our party is contesting, on its’ own strength, KARNATAKA Legislative Assembly General Elections-2008. The Karnataka Legislative Assembly has a total number of 224 seats and the BSP is contesting on almost all the seats on its own. BSP has not at all entered into any kind of alliance or seat adjustments with any other party in this election. So, we are fighting this election on all seats on our own.

 

            But, the pertinent question which arises here is, as to why there is a necessity for the people of the State of Karnataka to cast their votes in favour of the BSP only, rather than voting for the Congress, B.J.P. or their supporting parties? We have to understand this issue very clearly for an outstanding performance.

            In this regard, I am of the view that BSP is the only Party in the country whose “Principles & Policies” and also its “style of functioning” suits very much the interests of the people belonging to “Sarv Samaj” (all sections of the society). On the other hand, other political parties make too many promises to people just before the elections or in the election year but they never translate them into reality for the true welfare of them, leaving most of their lofty electoral promises confined to papers only, rather than getting them implemented in practical terms.

            It is for this very reason that, even after 60 years of independence, the “Social and Economic” condition of people belonging to Bahujan Samaj, which comprises of Scheduled Castes (SCs), Scheduled Tribes (STs), Other Backward Class (OBCs) and Religious Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists have not significantly improved due to faulty economic policies adopted by various governments of castiest leaders of different political parties, even though the population of these sections of society is very large and for this reason , we call them as “Bahujan Samaj”.

            Here, I am especially talking about their wrong and erratic economic policies, mainly because at the centre as well as in most of the States, Governments’ were formed with the monetary or otherwise help of big capitalist powers and for this very reason, these parties, after coming to power, as a “return gift” to them formulated their “Economic Policies” in subservience of these capitalists, fully ignoring the interests and welfare of general public.

 

Due to this kind of unjust behaviour of the governments of Congress, BJP and their supporting parties, the economic condition of people belonging to Bahujan Samaj as well as poor people of “Savarn Samaj” i.e. the upper castes is turning from bad to worse. The malice is still continuing, rendering more and more such people unemployed and live a life under the darkness of poverty.< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

            In view of the complexity and seriousness of such kind of problems, these deprived and exploited sections of the people revolted in such a manner to form a separate political party of their own called as (the Bahujan Samaj Party-BSP) under the leadership of Manyawar Shri Kanshi Ram Ji on April, 1984, basing its ideology on policy and progrmmes of Great Baba sahib Dr. Ambedkar. And quiet obviously, with the massive support and cooperation of all the sections of the society, the BSP has acquired a “National Status” and has grown enough to be officially by the Election Commission of India as one of the main national political parties of India.

            Not only this, our party also gradually expanded its mass base and graduated to send its representatives in Parliament, apart from winning assembly elections in various States of the Country. In Uttar Pradesh, which is the biggest State of India in terms of the size of the population, the BSP under the leader ship of mine had formed government four times. And all the four times, the governments of our party has worked with full devotion and dedication to provide “justice” to all, besides giving impetus and dynamism to the issue of ”Development” in the State.

            Giving priority to weaker sections of the society in the process, with an aim to improve “Social and Economic” condition of the underprivileged sections of the society and poor people belonging to Sarv Samaj, our party Government in Uttar Pradesh, for the first time in the country, constituted separate “Welfare” Departments” in 1995 right at the inception of the first BSP government.

            And the aspect of development were given new meaning when 25,000 villages, having predominantly Original Inhabitants of Jambudvipa i.e. the Great Prabuddha Bharath (SC/STs) population, were selected for “Dr.Ambedkar Village Development Scheme” to develop them fully with all kind of basic amenities and infrastructure facilities. The process is going on and gradually all the villages of the State will be taken for such kind of developmental activities all over the State, surely changing the very face and of course the life of the rural poor in real terms. Presently, however, the name of this scheme has been changed as “Baba Saheb Dr. Ambedkar U.P. Gramsabha Samagra Vikas Yojana (Gramsabha Integrated Development Scheme.)”.

          Similarly, an ambitious “Urban Integrated Development Scheme” has been formulated in the name of “ManyawarShri Kanshi Ram Ji”. Under this scheme, small towns and cities of Uttar Pradesh are being developed in a systematic manner and within time bound period. But under both these schemes, all the activities are being speeded up as much as the economic condition of the State allows. These developmental activities could well get further momentum and much speed if the Central Government fulfills its obligations of providing funds for the purpose.

 

Ambedkar’s ideology exists in socio-cultural context

Staff Reporter

Gandhi could never understand the plight of Untouchables(SCs the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath) because he was not born as one, says VC

— Photo: R. Eswarraj

Espousing ideals: O. Anantharamayya, Vice-Chancellor of Tumkur University, lighting the lamp to inaugurate a function to mark the birth anniversary of B.R. Ambedkar in Mangalore on Friday.

MANGALORE: The ideas and writings of B.R. Ambedkar provide enough space and political context for most “isms” to exist within the wide canvas of “Ambedkar-ism,” opined Vice-Chancellor of the Karnataka State Open University Vivek Rai on Friday.

He was addressing a gathering of students and teachers of the Mangalore University to mark the 117th birth anniversary of the architect of the Indian Constitution Bhimrao Ambedkar.

Mr. Rai is of the view that, while followers of Carl Marx, Mao Zedong, Mahatma Gandhi and Ram Manohar Lohia are poles apart, they would all find a resonance of their ideologies in the teachings of Ambedkar. “Can there be an ideology based on the teachings of Ambedkar?” he asked.

Lavishing praise on the leader. Mr. Rai said: “The beauty about Ambedkar’s ideology is that it manages to exist within the country’s socio-cultural context.”

He said that Ambedkar’s teachings had social, political, theological, anthropological and even scientific soundness.

Speaking on the issue of Untouchables(SCs the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath) emancipation in the country, Mr. Rai said that the greatest impediment to upward mobility of backward castes is globalisation. “Rampant growth of the private sector at the cost of the government sector has led to widespread unemployment among educated Untouchables(SCs the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath) youth,” he said.

Expressing solidarity with the views of Mr. Rai, Vice-Chancellor of Mangalore University K.M. Kaveriappa said that both Mahatma Gandhi and B.R Ambedkar were great freedom fighters. While one fought for political emancipation, the other fought for the social emancipation of the country’s masses. He said that Gandhiji could never fully understand Ambedkar or the suffering of the socially excluded masses of India. “Gandhiji could have understood what it is like being a Untouchables(SCs the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath) only if he was born as one,” he said.

Earlier, Vice-Chancellor of Tumkur University Anantharamaiah said that Ambedkar was always misunderstood as a leader of Dalits in this country. “He was also a scholar in Science, Mathematics, Sociology, Anthropology, Law, Political Science, Literature, the Vedas and Theology,” he said.

 

Vote For BSP

BSP releases 20-page appeal

Special Correspondent





The booklet traces the history, ideologies, struggle of the party

The party will distribute 10 lakh copies of the appeal in a door-to-door campaign in State





BANGALORE: Highlighting the achievements of the Mayawati government in Uttar Pradesh, the Bahujan Samaj Party (BSP) has appealed to Karnataka voters to elect its candidates during the Assembly elections.

BSP General Secretaries Veer Singh and P.G.R. Sindhia, on Thursday, released a 20-page appeal by their party President Mayawati to the Karnataka voters. The booklet traces the history of the BSP, its ideologies and struggle and also lists the various socio-economic projects taken up by Ms. Mayawati in Uttar Pradesh.

Explaining the main features of the appeal, Mr. Sindhia said the BSP had urged the Centre to amend the Constitution to extend reservation benefits to below poverty line (BPL) families of the “upper castes”. Stating that the BSP was not against any community, he said that for the first time in the country, the Mayawati government had extended reservation benefits to the poor from all castes.

The party activists plan to distribute 10 lakh copies of the “appeal” in Kannada, Hindi, Urdu and English during the door-to-door campaign across the State, he said. Mr. Sindhia said the State unit’s manifesto committee was preparing the poll manifesto and would bring it out in a couple of days. The BSP had been growing in strength in Karnataka and prominent people from various castes were joining the party, he said. The party would field film artiste Jai Jagadish from Madikeri and former minister K.H. Hanume Gowda from Hassan.


Online edition of India’s National Newspaper
Monday, Apr 28, 2008

‘BSP to be part of next coalition Government’

Staff Correspondent

No party can form government without our support: Sindhia



P.G.R. Sindhia

MYSORE: The Bahujan Samaj Party (BSP) will be part of the next coalition government in the State, party’s national general secretary P.G.R. Sindhia has said.

Addressing a press conference here on Sunday, Mr. Sindhia said that his party was poised to win a minimum of 50 to 60 seats in the Assembly elections.

“The elections will throw up a hung Assembly and it will not be possible for anyone to form the government by keeping the BSP out”, he said.

Notwithstanding the “tall claims” being made by the BJP and the Congress that they will secure a majority on their own and form government, Mr. Sindhia said that it would be a fractured mandate this time.

“In such a situation, the BSP will be playing a crucial role in the formation of the next coalition government”, he said.

Mr. Sindhia said that the Congress, the BJP and the Janata Dal (Secular) had thrown ideologies and principles to the wind for the sake of power, forcing the people not to vote any single party to power.

In contrast to other political parties, the BSP had shown its commitment towards the welfare of all sections of society. The party’s popularity had grown gradually over the last few years, he said.

“The BSP’s vote share, which was around 2 per cent during the 2004 Assembly elections, is expected to soar to 20 per cent in the coming polls”, he said.

Campaign

Mr. Sindhia said the party’s election campaign was expected to receive a boost with party leader and Uttar Pradesh Chief Minister Mayawati scheduled to campaign in the State from May 5.

She would be addressing election rallies and meetings, beginning with Kollegal in Chamarajanagar district and ending with Bidar, he said.

Responding to queries on speculations relating to the former Union Minister Jaffer Sharief’s plans to join the BSP, Mr. Sindhia said that the party leaders had met Mr Sharief in Bangalore four days ago and extended him an invitation to join the party.

Mr. Sharief is impressed with BSP’s ideology and had attended a public meeting addressed by Mr. Mayawati in Bangalore a few months ago. “We have extended an invitation to him to join the party. Now, it is left to him to take a decision”, he said.

The former Minister D.T. Jayakumar, who was also present at the press conference, sought to expose the “loopholes” in the professed commitment to social justice of the Janata Dal (S).

“For the Janata Dal (S), winning elections comes first and social justice next. The party has thrown the principles of social justice to the winds while distributing ticket for the elections”, he said.

Mr. Sindhia said that he had joined the BSP not because he was denied a Janata Dal (S) ticket. “I had sought ticket for a few people in the region, but the party refused to do so”, he said.

Mr. Jayakumar added that he would remain with the BSP as he subscribed to its ideology.

BSP is not favouring BJP candidate in Virajpet’

Staff Correspondent

Stop slanderous campaign against me: Kunhi Abdulla




Leaders of minority wings of Congress, JD(S) criticised

‘Jai Jagdish should have stayed in BSP’




Madikeri: Kunhi Abdulla, Bahujan Samaj Party (BSP) candidate contesting from Virajpet, said here on Sunday that he was not contesting to favour the Bharatiya Janata Party candidate from the constituency as made out by the Congress and the Janata Dal (Secular) candidates.

He was speaking to presspersons here.

Mr. Abdulla threatened to take the matter to the Election Commission if the two parties did not stop the “slanderous” campaign against him. Mr. Abdulla said that his presence would affect the prospects of the BJP in Virajpet.

He said that his rival in Virajpet was the BJP candidate and not the Congress or the Janata Dal (S) candidate.

He criticised the leaders of the minority wings of the Congress and the Janata Dal (S) in Kodagu who had claimed that members of minority communities would vote for their respective parties. How these parties could show concern to the minorities now, he said. If the two parties had so much concern for the minority communities, they should have issued ticket to a member of the community to contest in Kodagu, Mr. Abdulla said.

The Congress had betrayed the minority communities in the past, he charged.

On film actor and director Jai Jagdish, who joined the BJP in Somwarpet on Sunday, Mr. Abdulla said that it was a hasty decision. Mr. Jagdish should have stayed in the BSP, he said.

Madikeri election officer had rejected the nomination papers of Mr. Jagdish as the BSP candidate a few days ago.

Mr. Abdulla, who is also the secretary of the State unit of the party, announced that the BSP would not support K.H. Vittal, the party’s candidate for Madikeri Assembly constituency. There were many aspirants for the party ticket from Madikeri, he said.

BSP leader P.G.R. Sindhia and the former MLA Krishnappa would address an election rally in Virajpet on Tuesday, Mr. Abdulla said.

President of the Kodagu unit of the BSP Appachu, vice-president P.T. Antony, general secretary Veerabhadraiah and Virajpet taluk unit president Srikant Shet were present.

Poll helpline

Chitradurga: To receive complaints and grievances from people pertaining to Assembly elections, the district administration has set up helpline centres in six constituencies. The numbers are Chitradurga 08194221282, Hiriyur 08193227091, Hosadurga 08199230240, Holalkere 08191207131, Challakere 08195250111, Molakalmur 08198210260. — Staff Correspondent

Mayawati plans to woo Thakurs now

Atiq Khan

LUCKNOW: After wooing Brahmins, Uttar Pradesh Chief Minister Mayawati has now decided to cast the net wider to include other prominent castes in her social mobilisation strategy ahead of next year’s Lok Sabha elections.

The “bhaichara” (brotherhood) committees, which played a significant role in the Bahujan Samaj Party’s race to power in the 2007 Assembly elections, will be assigned a greater responsibility.

Role redefined

The BSP president, who held meetings with Ministers, MPs, MLAs, MLCs, coordinators and office-bearers on Friday and Saturday, redefined the role of the brotherhood committees. A social brotherhood committee was formed under the leadership of Panchayati Raj Minister Babu Singh Kushwaha.

Informed sources said that for bringing the Thakurs or Kshatriyas into the BSP fold, the State had been divided into two zones — Purvanchal (eastern Uttar Pradesh ) and western Uttar Pradesh — under the charge of Cabinet Ministers.

Starting from Sultanpur and Pratapgarh districts, the Thakurs are largely concentrated in the Purvanchal region. The BSP’s focus will be on wooing the Thakurs in the eastern part, said a senior Minister on condition of anonymity.

In Uttar Pradesh, Thakurs are considered a “floating vote.” In the past, other parties had made vigorous attempts to woo them. A campaign by the Thakur Ministers and MLAs against the Mayawati government in 2003 following the arrest of Kunda MLA Raghuraj Pratap Singh alias Raja Bhaiyya and his father Uday Pratap Singh under the Prevention of Terrorist Act preceded the formation of the Mulayam government.

On his release, Raja Bhaiyya was inducted as a Cabinet Minister in the Mulayam regime.

Eight zones

For further expanding the BSP’s base, the Chief Minister has divided the State into eight zones and appointed Cabinet Ministers and senior party functionaries as coordinators for each zone.

After dissolving the district units of the party, Ms. Mayawati fixed August 31 deadline for forming new ones.

We cannot be bought with saris: women

Staff Reporter

— Photo: Sampath Kumar G.P.

venting ire: Members of the AIDWA burning saris, which were distributed by political parties, in Bangalore on Sunday.

BANGALORE: Even as politicians use time-tested methods of doling out freebies to woo voters from the underprivileged classes, voices are being raised against these illegal means of enticement.

On Sunday, a few saris given out to slum dwellers by politicians were burnt by indignant members of the All India Women’s Democratic Association (AIDWA) to drive home the point that “women’s votes cannot be bought.”

K.S. Lakshmi, State General Secretary of AIDWA, said that another manner of luring women voters from poorer classes has been through the use of self-help groups (SHG), which have emerged as the influencing factors in the areas they work out of.

Urging the State Election Commission to be more vigilant, Ms. Lakshmi said that under the cover of religious events and birthday celebrations, politicians and their followers are giving away saris and other freebies.

Denial of ticket to ex-Minister may spell trouble for Congress

M.B. Girish

Gurupadappa has considerable clout in Bidar, Aurad

BIDAR: The denial of Congress ticket to the former Minister Gurupadappa Nagamarapalli is likely to land the Congress party in trouble in the Bidar and Aurad Assembly constituencies.

Mr. Nagamarapalli will be contesting the Bidar seat for the first time, but he has won four times from the Aurad segment which is a reserved constituency now.

He is yet to decide whether he will be contesting as an independent or will join some other party.

The performance of the Congress in Bidar district was dismal in 2004; it lost five of the six Assembly seats.

Mr. Nagamarapalli was the only candidate to win from Aurad.

Sources close to him said: “Chairmanship of the Naranja Sahakari Sakkare Karkhane Limited, Bidar, and the District Central Cooperative Bank, may help Gurupadappa Nagamarapalli to influence voters in Bidar and Aurad constituencies.”

The inclusion of 25 villages, which fall under the Janawada Circle, in the Bidar Assembly Constituency has come as a blessing for Mr. Nagamarapalli because the Naranja Sahakari Sakkare Karkhane is located in Janawada Circle.

In Aurad, Mr. Nagamarapalli may play a key role in ensuring the success of any candidate since he had won from there four times — in 1985, 1989, 1994 and 2004. He lost the elections in in 1999, but he is said to have a large number of followers in the constituency.

Mr. Nagamarapalli left the Janata Dal (Secular) and joined the Congress in 1999

Monday, April 28, 2008

Bahujan rath rolls on in State

DH News Service, Bangalore:

Taking its slogan of Sarve jana sukhaya sarve jana hitaya forward, the Bahujan Samaj Party (BSP) on Sunday kickstarted its poll campaign by flagging off a Bahujana Ratha from the Gali Anjaneya Swamy temple on Mysore Road.

The BSP General Secretaries P G R Sindhia and Veer Singh, who flagged off the ratha, reiterated that the BSP was becoming a formidable force in Karnataka. The campaign was launched after the BSP leaders including State President Marasandra Muniyappa performed pooja at the Gali Anjaneya Swamy Temple.

“We are confident that the BSP will play a decisive role in the formation of the new Government in Karnataka,” Sindhia, who later left for Mandya and Mysore to start his campaign tour, said.

The ratha, which will be a part of Sindhia’s 20-day tour of the State, will pass through all districts and will also be a part of Mayawati’s public meetings.

Sharief in touch

Later, Sindhia told reporters that more and more politicians were appreciating the BSP’s ideology and principles. “Veteran politician Jaffar Sharief, who has been betrayed by the Congress, has expressed that the BSP’s approach is the right approach. From our side, we have invited him to join the party. Our party supremo has also spoken to him. But he is yet to take a decision. Like this there is an undercurrent in favour of the BSP,” Sindhia said.

He said he would address public meetings at Mysore, K R Nagar, Hunsur, Piriyapatna, Madikeri, Virajpet, H D Kote, Nanjangud, Chamarajnagar, Yelandur, Hanur, Malavalli, Bangalore South, Anekal till May 1.

Later, he would continue the campaign from Hoskote on May 2 till May 21. He would also accompany Mayawati during her four-day tour of Karnataka from May 5, he added.

 

The EC has directed all political parties to submit their list of ‘star’ campaigners so that election expenses incurred by them can be included in the name of the party. As ‘star’ campaigners tour across the State, their expenses cannot be included in their respective names, if they are contesting the elections, official sources said.

As per the EC norms, a candidate can spend only up to Rs 10 lakh for electioneering.

4 Cong rebels in fray in Bangalore City

Despite efforts by the party to quell rebellion, four Congress candidates have remained in the fray in Bangalore City.


Samiulla, who initially figured in the first list of official candidates from Jayanagar, was later replaced with M Suresh. Irate Samiulla has remained in the fray as the rebel candidate. He did not withdraw his nominations despite the party warning all rebel candidates.

Similarly, former Congress MLA Muniswamy, who represented Shantinagar twice, has not withdrawn his nomination papers. Other two rebels are Thambi Dorai (Pulakeshi Nagar) and Rajagopala Reddy (Bangalore South).

Samiulla said the party has cheated him by denying him B-form. “My name was announced in the first list. Someone in the party gave wrong information to the high-command saying a criminal case had been booked against me. As a result I was denied B-form. Forget criminal case, not even a petty case has been filed against me. If some criminal attacks my office and kills two, how can anybody come to the conclusion that I have been facing criminal charges,” he asked.

Party leaders approached him requesting to withdraw the nomination papers.  “I did not budge under the pressure. Minority people in the constituency are united and all of them are with me. There are about 55,000 votes of minorities in the constituency. As a corporator I have done many development work and earned goodwill of the public. I will definitely win,” he said.

Similarly, Muniswamy is contesting as Congress rebel candidate from Shantinagar. He said the Congress had done a blunder by denying him ticket. “I have won from Shantinagar twice. It consists of Tamilian population close to 75,000. Being a Tamilian I was the best choice for the constituency. But the party did not consider my candidature. Now it has to pay  price for that,” he said.

He said KPCC president Mallikarjun Kharge called him over phone and requested him to withdraw his nomination papers. Bangalore City Congress president J Alexander and others met him at his residence to persuade him. However, he did not change his mind.

Nagamarapalli quits Congress

One more senior Congress leader has resigned from the primary membership of the party.
Former minister Gurupadappa Nagamarapalli on Sunday forwarded his resignation letter to KPCC president Mallikarjun Kharge. Though he has not cited any reason for his decision, sources said he is not happy with the party’s decision to field a Muslim candidate from Bidar. Nagamarapalli was a ticket aspirant from Bidar city.

After delimitation, his home constituency Aurad in Bidar district, has become a reserved seat. Nagamarapalli had represented Aurad Assembly constituency for the State assembly for four terms.

Yeddy’s car seized for poll violation

Mysore, DHNS: With the strict enforcement of the model code of conduct, prominent political leaders are getting added into the list of violators.

Two cars belonging to former chief minister B S Yeddyurappa and former MLC C Ramesh, who recently quit Congress and joined BJP, were seized in Hadinaru village of Nanjangud taluk, in Varuna Assembly constituency limits, on Sunday. They were using vehicles for campaigning without permission from the Election Commission.
Police have arrested one person in this connection.

Madhugiri most sensitive

DH News Service, Bangalore: Madhugiri taluk in Tumkur has been declared as the most sensitive among the 89 constituencies which will go to polls in the first phase of elections.


Chief Electoral Officer M N Vidya Shankar said considering the past history of the place, where voters are lured by corrupt methods by distributing liquor and other gifts, the Commission has declared it the most sensitive and has stepped up vigilance by keeping tabs on 25 entrances of the taluk.

A sum of Rs 4 lakh has been recovered and complaints lodged at Madhugiri where Congress candidate K N Rajanna and JD(S) candidate Gowrishankar, son of former Minister Chennigappa, are contesting.


 

 

 

 

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