Refuge in India
A Report on the Saffron Revolution from Kolkata
by Ken and Visakha Kawasaki, Buddhist Relief Mission
“We made sacca-aditthana! We cannot stop this Saffron Revolution1 because we made sacca-aditthana!” Displaying rare emotion, as he talked with us in Kolkata, the saffron-robed monk clasped his hands together in a decisive gesture to affirm that, even though the monks’ demonstrations had been so violently suppressed, the leaders arrested, and dissent apparently crushed, the movement had not been abandoned. We realized that when he said “sacca-aditthana,” he meant the formal expression of resolve by the Sangha Sammagi (Monks’ Union) to continue their struggle until the junta changed. Sacca means truth, and adhitthana means unwavering determination. These are two of the great perfections (parami, in Pali, and paramita, in Sanskrit) to be practiced by all Buddhists and to be supremely developed by every Bodhisatta.
Over the years we have heard many moving interviews from Burmese students and refugees of the 88 generation, in which they described their anger at the junta’s brutality and their pain of being separated from their homes and their mothers. Ven. U Okkantha and Ven. Kavidhaja, an eighteen-year-old novice, who arrived together in Kolkata on February 16, however, spoke of the suffering of the people, their desperation, and their impossible burden. “After the price hikes2,” Ven. U Ottantha said, “ordinary people could not continue their lives at all. It was not even possible for them to offer food to us on our almsrounds.”
Ven. U Okkantha explained that the monks did not demonstrate until it was clear that the protests by the laypeople had proven ineffective. “That’s right,” Ven. Kavidhaja said. “The first demonstration by monks was on August 28 in the city of Sittwe in Arakan, and I took part in it. The Sittwe Township Sangha Council discussed the situation and, realizing that the monks were determined to demonstrate, decided to allow them to proceed in an organized manner. On the first day about one hundred monks gathered, and the number increased every day. I participated from the very beginning because the demonstrations were very near my temple. The demonstrations were strictly controlled by the Council, whose chairman was Ven. U Gandha of Gandharun Temple. I’m sure this is why there was no bloodshed in the demonstrations in Sittwe.”
Both the monk and the novice described the outrage that members of the Sangha all over Burma felt when several of the monks who had demonstrated in Pakkoku were bound to utility poles and viciously beaten “in broad daylight.” After that shocking behavior, they explained, the vast majority of the monks agreed, on September 10, that, in addition to lowering prices, the government must apologize to the Sangha. The government failed to meet any of those demands. “At that point,” Ven. U Okkantha said, “the Sangha decided that, on September 18, we had to begin patam nikkujjana kamma, that is, overturning our bowls to the military. We felt great joy when we chanted, ‘May all the people be free from worries. May the false SPDC fall down!’”
“We overturned the bowl in Sittwe, too,” said Ven. Kavidhaja. “On September 18, about 5000 monks, nuns, and novices participated in the patam nikkujjana kamma. Four monks and two laymen were arrested in front of the State Administrative Building. The next day 5000 members of the Sangha demonstrated to demand the release of those arrested, and they were released within one hour!
“The people seemed very happy to see us demonstrate. They really believed that there would be some changes. Some laypeople wanted to join the monks, but the leaders told them to stay away so that the military would not attack them. For the people in Burma, there is no security. They always have to fear something!”
“I think the protests began in Arakan” explained Ven. U Okkantha, “because, when petrol prices went up, the price of essentials rose faster in Arakan than in Yangon, where there were reserves, and the people in Western Burma suffered greater hardships. It is natural that when you suffer too much without hope of relief, it is the easier to revolt.”
Ven. U Okkantha was studying Pali with more than 80 other scholar monks and a few young novices under an elderly abbot in a monastery known as Rajgir in Yangon. Since his monastery was supported by the government, the abbot told all of his students to stay in the monastery, but, of course, all except the smallest novices joined the demonstrations anyway.
“Through the Burmese radio broadcasts of BBC, RFA, and DVB, we heard the announcement from the Young Monks’ Union to gather at the Eastern Gate of Shwedagon Pagoda on September 18. We had never been involved in politics, so some of the experienced students showed us what to do in case the soldiers used tear gas.”
“On that day it rained harder than I had ever seen. There were thousands of people and monks at the Eastern Gate. Even over the sound of the rain, we could hear the clapping of the people in support of us, and we were very pleased and excited.
“One day, we walked, three monks abreast, in front of the Embassies of the United States, India, and the United Kingdom. Lines of laypeople, their hands joined, accompanied us. As we recited the Metta Sutta, the people raised their hands, showing their respect.
“Another day, we gathered at Sule Pagoda, where Ven. Gambira and other senior monks gave speeches about the cruelties of the junta and urged us to continue our righteous campaign.
“I was also among those who went to Daw Aung San Suu Kyi’s house. There were barricades and barbed wire in front of her house. The leading monks requested the posted soldiers to allow us to meet her just to recite the Metta Sutta. After the soldiers spoke to Daw Aung San Suu Kyi for a few minutes, they opened a barricade and let us go near enough to see her. We chanted for about 10 minutes, and Daw Aung San Suu Kyi held her hands respectfully the whole time. As soon as we finished, we turned back.
“We demonstrated every day, but didn’t see any soldiers until September 26. On that day, the actor Kyaw Thu, the comedian Zarganar, and their associates were making an offering to monks at Shwedagon Pagoda. As we were going to the pagoda, the soldiers ordered that no one was to offer alms to any demonstrating monks.‘All monks get on the bus!’ they shouted. ‘All others go away!’
“We knew that, if we got on the bus, they would take us to prison, so we ignored them, and went to Shewadagon Pagoda. When we came down from the Pagoda, we discovered that the army had completely surrounded it, and they didn’t allow us to leave. They tried to force us into the military buses. When we refused, they fired tear gas, charged us with lathis, and began shooting their automatic machine guns.
“Many monks and lay people began running and many were wounded. With my own eyes, I saw a senior monk die right there and the body a young girl who had been killed. This is the worst sight I’ve ever seen in my life.”
Ven. U Okkantha said that he saw no hesitation on the part of the soldiers to beat or to shoot monks. He said that all the soldiers spoke Burmese but that he could not believe that they were Buddhists.
He said that he had never thought of leaving Burma because he wanted very much to complete his studies. That night, however, the army began raiding monasteries at midnight, sweeping up all the monks. Eleven military vehicles arrived at his monastery, but all the monks had already escaped. “I slept at the house of a devotee that night. Many monasteries for Pali students were raided and innumerable scholar monks were taken away. I heard that they were forced to disrobe and were sent to prison.
“As soon as we could, my monk-friend and I secretly left Yangon for Arakan,” he continued. “There were many obstacles on the road, and it was very difficult to find a safe route to Ywama village in Than Kot. We wanted to go to Sittwe, but the only way to get there was by ship, and monks are not allowed to travel during the rains retreat, so we hid in Ywama for thirteen days. Finally, the abbot of that village temple, who was my Dhamma teacher, sent us by smuggling boat to Bangladesh. When we left Yangon, we were wearing monks’ robes, but we changed into laymen’s clothes before we got on the smuggling ship. We didn’t have any money, and the boatman didn’t ask us for any. Actually, the head boatman, U Maung Maung, is the nephew of my Dhamma teacher, so he was helping me. When we reached Bangladesh, we immediately contacted an exile student group, and they came to meet us. The students informed the UNHCR officials about our arrival and situation. We tried to keep a low profile, but some of the media publicized our arrival, including even photos, so that, now, I am sure that I cannot safely return to Arakan. We faced a lot of difficulties escaping from Yangon, but it would have been much worse if we had been caught.
“In Bangladesh, the UNHCR provided us with documents for security, but they gave us no clothes, no food, no shelter, and no subsidy. Fortunately, a senior monk invited us to stay at his monastery. The students provided us with food. They couldn’t take care of us long term because they had their own problems. It was very difficult to find food in the city, so we went to a village. My monk-friend who had traveled with me, heard that Sweden would accept some refugee monks, so he chose to stay and wait in Bangladesh. I eventually made it to Assam. The students arranged and paid all my transportation.”
The novice told us that he had left Burma because he was not allowed to stay in his monastery after the demonstrations. “The military pressured our abbot not to let any of us stay there,” he said. “That’s why most members of the Sangha had to return to their native villages or flee to Bangladesh.”
He explained how difficult his escape had been. “I left Sittwe by ship on October 29. I stayed five days in Bandadaug. I stayed another three days in Nanthadaung before I could cross to Bangladesh. At the border, they checked my papers three times, but, fortunately, they asked me few questions. Several other monk, however, were arrested because they did not match the descriptions on their ID cards. In Bangladesh I crossed the Chittagong Hills and got to the Tripura border. I waited twelve days for the student sent by the Indian monk who was helping me. When he came, we crossed into Assam.”
Ven. U Okkantha said that he felt safe in India but that he was anxious because he didn’t speak the language. “I want to continue my studies,’ he said, “and to carry on with our Saffron Revolution. That means that, whenever laypeople face trouble, we, the Sangha, will be in the forefront to help them.”
The support which Ven. U Okkantha and Ven. Kavidhaja received from the students in Bangladesh had in fact come from Buddhist Relief Mission, transferred to the students by our Sangha contacts in India. Before long, they must go to New Delhi to apply for asylum.
In addition to this monk and this novice whom BRM has helped to reach Kolkata, there are at least ten others waiting in Mizoram and in Bangladesh. A rough estimate of the traveling costs, communications charges, paperwork and support involved in escaping from Burma to India, including travel to New Delhi to apply for asylum, is about US$1100 for each monk.
Because of appeals, petitions, and agitation during the 1990s, Nalanda Mahavihara Institute in Nalanda and Magadh University in BodhGaya are now open to refugee monks who wish to study. For one monk to study one year, food, lodging, and tuition, cost approximately US$750.
– March 4, 2008
Kolkata, West Bengal,
India
Wednesday, March 12, 2008
Sunday, November 25, 2007
STRATEGY FOR BURMA
STRATEGY
Have we not men with us royal,
Men the masters of things? …
I have continually had a feeling of growing up, and that feeling is still with me and gives a zest to my activities as well as to the reading of books and generally makes life worth while.
I was particularly interested in directing people’s attention to social and economic changes.
The only real tragedy in life as Bernard Shaw has written, is the being used by personally minded men for purpose, which you know to be base. All the rest is at the worst mere misfortune and mortality: this alone is misery, slavery, and hell on earth.
The whole of Burmese tradition is warped by the vicious assumption that each generation will substantially live amid the conditions governing the lives of its fathers, and will transmit those conditions to mould with equal force the lives of its children. We are living in the first period of human history for which the assumption is false.
In considering a method for changing the existing order we have to weight the costs of it in material as well as spiritual terms. We cannot afford to be too shortsighted. We have to see how far it helps ultimately in the development of human happiness and human progress, material and spiritual. But we have always to bear in mind the terrible costs of not changing the existing order, of carrying on as we do today with or enormous burden of frustrated and distorted lives, starvation and misery and spiritual and moral degradation. Like an overwhelming and carrying away to destruction vast numbers of human beings. We cannot check the flood or save these people by some of us carrying water away in a bucket. Embankments have to be built and canals, and the destructive power of the waters has to be converted and used for human betterment.
I do not think it is very difficult to convert the masses to social reform if the state takes the matter in hand. But alien rulers are always suspect, and they cannot go far in the process of conversion. If the alien element was removed and economic changes were given precedence, an energetic administration could easily introduce far reaching social reforms.
I would say that my quarrel is with a system and not with individuals. A system is certainly embodied to a great extent in individuals and groups, and these individuals and groups have to be converted or combated. But if a system has ceased to be of value and is a drag, it has to go and the classes or groups that cling to it will also have to undergo a transformation. That process of change should involve, as little suffering as possible, but unhappily suffering and dislocation are inevitable. We cannot put up with a major evil for fear of a far lesser one, which in any event is beyond our power to remedy.
Every type of human association- political, social or economic has some philosophy at the back of it. When these associations changes this philosophical foundation must also change in order to fit in with it and to utilize it to the best advantage.
Our final aim can only be a society with equal economic justice and opportunity for all, a society organized on a planning basis for the raising of mankind to higher material and cultured levels, to a cultivation of spiritual values, of co-operation, unselfishness, the spirit of service, the desire to do right, goodwill and love-ultimately a word order. Everything that comes in the way will have to remove, gently if possible, forcibly if necessary. And there seems to be little doubt that coercion will often be necessary. But if forced is used it should not be in the spirit of hatred or cruelty, but with the dispassionate desire to remove and obstruction. That will be difficult. It is not an easy task; there is no easy way, and the pitfalls are numerous.
Technical Part
If you want to take it up, you must be prepared to lose everything, and you must subject yourself to the strictest non-violence and discipline. When war is declared martial law prevails, and in our non-violent struggle there will also have be dictatorship and martial law on our side, if we are to win. You have energy right to kick me out, to demand my head, or to punish me whenever and howsoever you choose. But so long as you choose to keep me as your leader you must accept my conditions, you must accept dictatorship and the discipline of martial law. But that dictatorship will always be subject to your good will and to your acceptance and to your co- operation. The moment you have had enough of me, throw me out, trample upon me, and I shall not complain.
In a famous article “ The Doctrine of the sword”, Gandhi had written in 1920, but I change
I am not visionary. I claim to be practical idealist. The religion of non-violence is not meant merely for the Monks and saints. It is meant for the common people as well. Non-violence is the law of our species as violence is the law of the brute. The sprit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law to the strength of the spirit. Courage is the one sure foundation of character, without courage there is no morality, no religion, no love. One cannot follow truth or love so long as one is subject to fear. Cowardice is a thing even more hateful than violence. And discipline is the pledge and guarantee that a man means business. There is no deliverance and no hope without sacrifice, discipline, and self-control. Mere sacrifice without discipline will be unavailing. Words only and pious phrases perhaps, rather platitudinous, but there was power behind the words, and history knew that this little man meant business.
If at first you don’t succeed, cry again.
Modern definition of faith: to believe in something which your reason tells you cannot be true, for if your reason approved of it there could be no question of blind faith. I am not agree with this definition. Buddhism is influence in my life. Because of faith is essential important for human being. Do not simply believe what you hear just because of you have heard it for a long time. Believe nothing on the faith of traditions, even though they have been held in honour for many generations and diverse places. Do not believe a thing because many people speak of it do not confirm anything just because it agrees with your scriptures. Do not fooled by outward appearances. Do not believe what you yourself have imagined, persuading yourself that a god inspires you. Do not accept as fact anything that you yourself find to be logical. Believe nothing on the sole authority of your masters and priests. But whatever, after due examination and analysis, you find to be kind, conducive to the good, the benefit, the welfare of all beings- that doctrine believe and cling to, and take it as your guide.(Buddha).
The article was created during a particularly distressful period of my existence.
Nyan Thint (P.J)
Tuesday, November 20, 2007
Burma Current atmospher
I have tried to follow superficial development in the Burma political scene, but I cannot help feeling that they are unreal, and the backbone in Burma oppress me. The background is one of continual repression of every kind of freedom, of enormous suffering and frustration, of distortion of goodwill, and encouragement of many evil tendencies. Large numbers lie in prison and spend their young lives, year after year, eating their hearts out. Their families and friends and connections and thousands of others grow bitter and a nauseating sense of humiliation and powerlessness before brute strength takes possessions of them. So I feel it, what is going on in Burma. In this moment I would like to share about their feeling. That’s why I mix the different verse poet in one poem. I feel sorry could not mention poet writer name. I am very difficult to think title of following poem. Reader should give the title of poem.
Upon that little tent of blue
Which prisoners call the sky,
And at every drifting cloud that went
With sails of silver by.
Flocks of birds have flown high and away;
A solitary drift of cloud, too, has gone, wandering on.
And I sit alone with Ching-ting Peak, towering beyond.
We never grow tired of each other, the mountain and I .
This is the way the world ends,
Not with a bang, but a whimper.
When all its work is done, the lie shall rot;
The truth is great and shall prevail,
When none cares whether it prevails or not.
For from one cause of fear I am most free,
It is impossible to ravish me,
I am so willing.
Wandering between two worlds, one dead,
The other powerless to be born,
With nowhere yet to rest his head.
The time is out of joint. O curse spite!
That ever I was born to set it right.
To see a world in a Grain of Sand
And a heaven in a wild flower,
Hold infinity in the palm of your hand
And eternity in an hour.
They praise the firm restraint with which you write.
I’m with you there, of course.
You use the snaffle and the curb all right,
But where’s the bloody horse?
Bowed by the weight of centuries he leans
Upon his hoe and gazes on the ground,
The emptiness of ages on his face,
And on his back the burden of the world.
Through this dread shape the suffering ages look.
Time’s tragedy is in that aching stoop,
Through this dread shape humanity betrayed,
Plundered, profaned and disinherited,
Cries protest to the powers that made the world,
A protest that is also prophecy.
Thou art indeed just, Lord, if I contend
With thee; but, sir, so what I plead is just.
Why do sinners’ ways prosper? And why must
Disappointment all I endeavour end?
Wert thou my enemy, O thou my friend,
How wouldst thou worse, I wonder, than thou dost
Defeat, thwart me? Oh, the sots and thralls of lust
Do in spare hours more thrive than I that spend,
Sir, life upon thy cause…..
When the stars threw down their spears
And water’d heaven with their tears,
Dare he laugh his work to see?
Dare he who made the lamb make thee?
Already how am I so far
Out of that minute? Must I go
Still like the thistle ball, no bar,
Onward wherever light winds blow,
Fixed by no friendly star?
And I yearn to lay my head
Where the grass is cool and sweet.
Mother, all the dreams are fled
From the tired child at thy feet.
Who made him dead to rapture and despair,
A thing that grieves not and that never hopes,
Stolid and stunned, a brother to the ox?
(P.J Nyan Thit)
P.J means poetry jockey
The time has come for the people of Burma to choose between a revolutionary outlook, which involved radical changes in our political and social structure, and a reformist objective and method.
Upon that little tent of blue
Which prisoners call the sky,
And at every drifting cloud that went
With sails of silver by.
Flocks of birds have flown high and away;
A solitary drift of cloud, too, has gone, wandering on.
And I sit alone with Ching-ting Peak, towering beyond.
We never grow tired of each other, the mountain and I .
This is the way the world ends,
Not with a bang, but a whimper.
When all its work is done, the lie shall rot;
The truth is great and shall prevail,
When none cares whether it prevails or not.
For from one cause of fear I am most free,
It is impossible to ravish me,
I am so willing.
Wandering between two worlds, one dead,
The other powerless to be born,
With nowhere yet to rest his head.
The time is out of joint. O curse spite!
That ever I was born to set it right.
To see a world in a Grain of Sand
And a heaven in a wild flower,
Hold infinity in the palm of your hand
And eternity in an hour.
They praise the firm restraint with which you write.
I’m with you there, of course.
You use the snaffle and the curb all right,
But where’s the bloody horse?
Bowed by the weight of centuries he leans
Upon his hoe and gazes on the ground,
The emptiness of ages on his face,
And on his back the burden of the world.
Through this dread shape the suffering ages look.
Time’s tragedy is in that aching stoop,
Through this dread shape humanity betrayed,
Plundered, profaned and disinherited,
Cries protest to the powers that made the world,
A protest that is also prophecy.
Thou art indeed just, Lord, if I contend
With thee; but, sir, so what I plead is just.
Why do sinners’ ways prosper? And why must
Disappointment all I endeavour end?
Wert thou my enemy, O thou my friend,
How wouldst thou worse, I wonder, than thou dost
Defeat, thwart me? Oh, the sots and thralls of lust
Do in spare hours more thrive than I that spend,
Sir, life upon thy cause…..
When the stars threw down their spears
And water’d heaven with their tears,
Dare he laugh his work to see?
Dare he who made the lamb make thee?
Already how am I so far
Out of that minute? Must I go
Still like the thistle ball, no bar,
Onward wherever light winds blow,
Fixed by no friendly star?
And I yearn to lay my head
Where the grass is cool and sweet.
Mother, all the dreams are fled
From the tired child at thy feet.
Who made him dead to rapture and despair,
A thing that grieves not and that never hopes,
Stolid and stunned, a brother to the ox?
(P.J Nyan Thit)
P.J means poetry jockey
The time has come for the people of Burma to choose between a revolutionary outlook, which involved radical changes in our political and social structure, and a reformist objective and method.
Saturday, November 03, 2007
Thursday, July 19, 2007
wise intention and wise reflection
Wise reflection and wise intention
What we face everyday is unpredictable. Things happen due to multiple causes and conditions as we are living in a conditional and impermanent world. We sometimes invest so much of ourselves in a project that when it doesn’t turn out as it should we became irate. All should point to an expectation, a prediction for the future. We might have realized by now that the future is uncertain, unpredictable. Relying too much on an expectation for the future, should is asking for trouble.
Current my experience teaches me true about this point. I invest so much for exam. All of my time is reading and writing but examination intimation slip is not arriving. So how can I go to the examination room? I check my exam application submit April first week, either I check Internet web. I feel depress, anxiety and frustrate. I don’t want to study anymore even I don’t want to look this book. When I realize that there is nowhere else to go, I face the problem rather than running away. Most problems have solutions that we can’t see when we’re running in the other direction. I made decision. I should wait for December.
In this consequence, how I live in meaningfully in my life. Dr Rahul Nomis Suggestion is “ We are all here for a single purpose: to grow in wisdom and to learn to love better, we can do this through losing as well as through winning, by having and by not having, by succeeding or by failing. All we need to do is to show up openhearted for class. So fulfilling life’s purpose may depend more on how we play than on what we can deal it with.”
My conclusion is Buddha said “ Yonisa Manasikara” Which has been translated as wise reflection and wise intention. It mean purification of mind, overcoming sorrow and lamentation, overcoming pain and grief, treading the right path leading to attainment of eternal peace and attaining happiness by following that path. This wise intention and wise reflection leads to true meaning of life.
What we face everyday is unpredictable. Things happen due to multiple causes and conditions as we are living in a conditional and impermanent world. We sometimes invest so much of ourselves in a project that when it doesn’t turn out as it should we became irate. All should point to an expectation, a prediction for the future. We might have realized by now that the future is uncertain, unpredictable. Relying too much on an expectation for the future, should is asking for trouble.
Current my experience teaches me true about this point. I invest so much for exam. All of my time is reading and writing but examination intimation slip is not arriving. So how can I go to the examination room? I check my exam application submit April first week, either I check Internet web. I feel depress, anxiety and frustrate. I don’t want to study anymore even I don’t want to look this book. When I realize that there is nowhere else to go, I face the problem rather than running away. Most problems have solutions that we can’t see when we’re running in the other direction. I made decision. I should wait for December.
In this consequence, how I live in meaningfully in my life. Dr Rahul Nomis Suggestion is “ We are all here for a single purpose: to grow in wisdom and to learn to love better, we can do this through losing as well as through winning, by having and by not having, by succeeding or by failing. All we need to do is to show up openhearted for class. So fulfilling life’s purpose may depend more on how we play than on what we can deal it with.”
My conclusion is Buddha said “ Yonisa Manasikara” Which has been translated as wise reflection and wise intention. It mean purification of mind, overcoming sorrow and lamentation, overcoming pain and grief, treading the right path leading to attainment of eternal peace and attaining happiness by following that path. This wise intention and wise reflection leads to true meaning of life.
freedom
Freedom
I am searching about freedom. When I was adult hood to until now. Freedom is my mission target. I am working for freedom. I really dug in, trying to learn about it much more deeply. I searched freedom in book, experience and India and Thailand in 1998 to 2003. I didn’t get it. Now I understand a little bit so I have been trying to tell about freedom.
There are two kinds of freedom to be found in our world: freedom of desires and the freedom from desires. Modern Western culture only recognizes the first of these, freedom of desires. It then worships such a freedom by enshrine it at the forefront of national constitutions and bills of human right .The underlying creed of most western democracies is to protect their people’s freedom to realize their desires, as far as this is possible. It is remarkable that in such countries people do not feel very free. The second kind of freedom, freedom from desires, is celebrated only in some religious communities. I t celebrates contentment, peace that is free from desire. Buddhism stand point to freedom as the ultimate goal of realization, that is the freedom from suffering and the freedom from the bonds of suffering.
I have question to my self. I am searching freedom of desires or freedom from desires. That’s is really interesting question isn’t it. I maybe free from the shackle of social repression but I am never truly free from Kammic bondage. It is means freedom of desire. I really don’t want it. What I want freedom from desire. How can I work for that. I know that’s not easy but not too hard. True freedom in Buddhism stand point to appreciate of our kammic make up and to engage ourselves to live a cultivated life that aim to free us from creating future Kammic bondage.
Freedom is being content to be where you are. Prison is want-ing to be somewhere else. The free world is the world experienced by one who is content. The real freedom is freedom from desire, never freedom of desire.
Kamma. Volitional action, considered particularly as a moral force capable of producing, for the agent, results that correspond to the ethical quality of the action; thus good kamma produces happiness and Bad Kamma produces suffering.
Reference:
Brahm, Ajahn. Who ordered this truckload of Dung. Boston Wisdom Publication,2005.
Bodhi, Bhikkhu. In the Buddha’s Words; an anthology of discourses from the Pali canon/ edited and introduce. Boston Wisdom Publication,2005.
I am searching about freedom. When I was adult hood to until now. Freedom is my mission target. I am working for freedom. I really dug in, trying to learn about it much more deeply. I searched freedom in book, experience and India and Thailand in 1998 to 2003. I didn’t get it. Now I understand a little bit so I have been trying to tell about freedom.
There are two kinds of freedom to be found in our world: freedom of desires and the freedom from desires. Modern Western culture only recognizes the first of these, freedom of desires. It then worships such a freedom by enshrine it at the forefront of national constitutions and bills of human right .The underlying creed of most western democracies is to protect their people’s freedom to realize their desires, as far as this is possible. It is remarkable that in such countries people do not feel very free. The second kind of freedom, freedom from desires, is celebrated only in some religious communities. I t celebrates contentment, peace that is free from desire. Buddhism stand point to freedom as the ultimate goal of realization, that is the freedom from suffering and the freedom from the bonds of suffering.
I have question to my self. I am searching freedom of desires or freedom from desires. That’s is really interesting question isn’t it. I maybe free from the shackle of social repression but I am never truly free from Kammic bondage. It is means freedom of desire. I really don’t want it. What I want freedom from desire. How can I work for that. I know that’s not easy but not too hard. True freedom in Buddhism stand point to appreciate of our kammic make up and to engage ourselves to live a cultivated life that aim to free us from creating future Kammic bondage.
Freedom is being content to be where you are. Prison is want-ing to be somewhere else. The free world is the world experienced by one who is content. The real freedom is freedom from desire, never freedom of desire.
Kamma. Volitional action, considered particularly as a moral force capable of producing, for the agent, results that correspond to the ethical quality of the action; thus good kamma produces happiness and Bad Kamma produces suffering.
Reference:
Brahm, Ajahn. Who ordered this truckload of Dung. Boston Wisdom Publication,2005.
Bodhi, Bhikkhu. In the Buddha’s Words; an anthology of discourses from the Pali canon/ edited and introduce. Boston Wisdom Publication,2005.
Wednesday, December 13, 2006
Essential in life
What Is Essential
by Rajiv Chowdhury
All Human being are part of society and everyone in society has different desire,social role and duties.While performing his role and duties, individual faces many problem in one or other form, which hinder his performance as a social being. Over the year global socities have witness shift in life patten. Redical changes are being brought into life,lifestyle so called through progress and reform. The recent phenomenon of globalization and consumerism have created diversity of life style and illusion of essential requirment of human being meaning of existence. Along with these changes social problem and personal diffcult continue to increase and multiply.I would like to examine essential desire of human being and personility.
Human being has a number of essential need, requirment for satisfaction.If these need are not fulfilled it may result is frustation followed by crisis.Problem due to non fullfillment or inability to perform his social role problem of social function cause distress to the individual.Id is present at the time of birth. It doesn't know any morality or reality. It is concerned only with satifaction of its wishes. It is guided by the pleasure principle. The pursue of sensual happiness in sensual pleasure. It occur to life of existence,clinging,craving feeling and contact, the governing makes the entire process a lawful on is forced called Kamma.It refer to violitional action.Such violation come to express outward through manifest bodily and verbal action consiedered particular as a moral force capable of producing for the agent result that correspond to the ethical quality of the action.
All human behaviour is the result of interaction between the biological organism and its enviroment.Therefore all human being physiological need such as food,Shelter,cloth , air and water. The nature of human being like to be on the safer side and avoid physical damage and hazardous.Ego function as the manager of personality.It obey the principle of reality.It control select and decide what insticts of the Id are to be satisfied and what manner it can be done.That's why every human being need for belongingness and love such as love to belong a particular group and with the prestige in that group. So second process of essential requirment is craving for existence of self lead to esteem need.It is general psychology of human being that it like to be at the top position to have status in the society and acceptance in his own group.
Human behaviour can be understood only in term of one own emotional and intellectual comprehension.There are important differentes between individual and they must be recognized and allowed for. At certain period of human life,super ego work on morality principle. It represents the value of society.Human personality is the result of the interaction among the syste.The presence of a powerful ego ensures a well balanced personality. The dominance of super ego lead to a neurotic personality while supremacy Id over ego and super ego ends up in the development of delinque personality.Need for self growth and identification available to a person for self growth and to prove his capabilities for his remarkable identification. On the other hand application to Dhamma in way of life.The Dhamma in its brodest sense is the imment invariable order of the universe in which truth, lawful regularity and virtue are inextically merged.This cosmic Dhamma is reflected is the human mind as the aspiration for truth spirtual beauty and goodness; it is express in human conduct as wholesome bodily,verbal and mental action.The Dhamma has institution embodiment as well as expression in the live of individual who look it as their source of guidence in the proper conduct of life.
The final stage of human need for cognitive understanding of self and the world around him,it is said that all his/her needs are fulfilled.It is the top most need in the need hirechy,which governs the person at spirituality and very few person achieve it. Human suffering is undesirable and should be allevitaed.The last stage human essential is liberation.It has refers to who has elimanated all defilement and attain full liberation is this life.Different culture and religion use different word form.The final goal of Buddha teaching the unconditional state beyond the round of birth.
Human motivation is complex and frequently obsvure.Each individual by the very fact of his/her existence of worth. Every individul survive for craving for essential such requirment.we have strong desire will coming tomorro of future achieve in the way of life.There are common human needs for growth and development of individual.Each individual is like all other human being in some aspect and like no other individual.Every individual has within him/her , the potential form this is follow that people has capacity to change.Society has an obligation to help those who do not have the means for the realization of their potential.
Reference
Bikku Bodhi(2005) In the Buddha Word
IGNOU(2005) social work intervention
IGNOU(2005) Introduction of life education.
by Rajiv Chowdhury
All Human being are part of society and everyone in society has different desire,social role and duties.While performing his role and duties, individual faces many problem in one or other form, which hinder his performance as a social being. Over the year global socities have witness shift in life patten. Redical changes are being brought into life,lifestyle so called through progress and reform. The recent phenomenon of globalization and consumerism have created diversity of life style and illusion of essential requirment of human being meaning of existence. Along with these changes social problem and personal diffcult continue to increase and multiply.I would like to examine essential desire of human being and personility.
Human being has a number of essential need, requirment for satisfaction.If these need are not fulfilled it may result is frustation followed by crisis.Problem due to non fullfillment or inability to perform his social role problem of social function cause distress to the individual.Id is present at the time of birth. It doesn't know any morality or reality. It is concerned only with satifaction of its wishes. It is guided by the pleasure principle. The pursue of sensual happiness in sensual pleasure. It occur to life of existence,clinging,craving feeling and contact, the governing makes the entire process a lawful on is forced called Kamma.It refer to violitional action.Such violation come to express outward through manifest bodily and verbal action consiedered particular as a moral force capable of producing for the agent result that correspond to the ethical quality of the action.
All human behaviour is the result of interaction between the biological organism and its enviroment.Therefore all human being physiological need such as food,Shelter,cloth , air and water. The nature of human being like to be on the safer side and avoid physical damage and hazardous.Ego function as the manager of personality.It obey the principle of reality.It control select and decide what insticts of the Id are to be satisfied and what manner it can be done.That's why every human being need for belongingness and love such as love to belong a particular group and with the prestige in that group. So second process of essential requirment is craving for existence of self lead to esteem need.It is general psychology of human being that it like to be at the top position to have status in the society and acceptance in his own group.
Human behaviour can be understood only in term of one own emotional and intellectual comprehension.There are important differentes between individual and they must be recognized and allowed for. At certain period of human life,super ego work on morality principle. It represents the value of society.Human personality is the result of the interaction among the syste.The presence of a powerful ego ensures a well balanced personality. The dominance of super ego lead to a neurotic personality while supremacy Id over ego and super ego ends up in the development of delinque personality.Need for self growth and identification available to a person for self growth and to prove his capabilities for his remarkable identification. On the other hand application to Dhamma in way of life.The Dhamma in its brodest sense is the imment invariable order of the universe in which truth, lawful regularity and virtue are inextically merged.This cosmic Dhamma is reflected is the human mind as the aspiration for truth spirtual beauty and goodness; it is express in human conduct as wholesome bodily,verbal and mental action.The Dhamma has institution embodiment as well as expression in the live of individual who look it as their source of guidence in the proper conduct of life.
The final stage of human need for cognitive understanding of self and the world around him,it is said that all his/her needs are fulfilled.It is the top most need in the need hirechy,which governs the person at spirituality and very few person achieve it. Human suffering is undesirable and should be allevitaed.The last stage human essential is liberation.It has refers to who has elimanated all defilement and attain full liberation is this life.Different culture and religion use different word form.The final goal of Buddha teaching the unconditional state beyond the round of birth.
Human motivation is complex and frequently obsvure.Each individual by the very fact of his/her existence of worth. Every individul survive for craving for essential such requirment.we have strong desire will coming tomorro of future achieve in the way of life.There are common human needs for growth and development of individual.Each individual is like all other human being in some aspect and like no other individual.Every individual has within him/her , the potential form this is follow that people has capacity to change.Society has an obligation to help those who do not have the means for the realization of their potential.
Reference
Bikku Bodhi(2005) In the Buddha Word
IGNOU(2005) social work intervention
IGNOU(2005) Introduction of life education.
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