CHANGE YOUR ATTITUDE WILLINGLY:
Taking to spiritual development is today seen as a way to stress busting and thus bettering the quality of our lives. This seems to be more relevant in urban living where lifestyle, desires and aspirations is playing havoc in the minds of people. People are getting increasingly edgy, short fused and social grace is taking a beating.
For those who are embarking on this path to tame the mind, to get more calm and composed and therefore lead happy lives, here is a vital tip:
The first mistake that people make is when they embark on this path with an incorrect reference point of beneficiary. Let me explain.
There was a sorcerer in a town in Tibet who used to torment the people with his black magic. Far and wide travelled his stories of how he could bring down hail and destroy villages with his powers. He would rob and kill people at will. He gained great respect out of sheer fear and he revelled in this notorious respect. He would be delighted with his sinister achievements. After few years, a great personal tragedy shook him and he decided he would practice this sorcery no more. In the high mountains lived a lama of repute. He had heard of the deeds of this black magician and was overwhelmed with the suffering the people had to undergo under his ill-used powers. The sorcerer approached the lama and said to him: “Master, I have been a bad man all thee years. I need to redeem myself. Please help me.” The lama suggested: Very well, now that you wish to change, you need to change your attitude first! Just as you did all the evil things to people causing them great suffering, thereby deriving great pleasure from it, you are to exactly reverse the process!” "What do you say, master? I dont understand”, the befuddled sorcerer asked. The lama continued “Well, just as you did harm to others and derived pleasure, now do good to people and derive happiness. Its so simple.” The sorcerer got the message and went on to become one of the greatest masters of our time.
The point here is very simple. We always look at the benefit with this viewpoint: “How will i derive benefit out of my practices and actions”. The shift of this attitude should be in cultivating a mind wherein how others can derive benefit from my practices and actions. The moment shift of the reference point of the true recipient of the beneficiary is made, the pathway is yours for gainful merit. Caution must be exercised to do so with total and happy ‘release’. If we have any restrain within us in doing so, such action will gain us negative karma and push us into lower realm re-births. This is an attitudinal shift which only the person can himself/herself do. The teacher can only suggest, but the work is to be done by the pupil. The awakening of special motivation must arise from within.
Merely, in understanding our suffering and giving us a tip so simple yet profound, the teacher becomes the compassionate one. We cannot expect him/her to physically lift us to better life or out of suffering of afflicted emotions or even rebirth on higher realm. He can only show us the direction. Experiences, we must gain on our own.
Such a shift of attitude, shift of the point of reference of the true beneficiary of actions undertaken, is necessary for all those in public life too. Politicians, Government officials, Social workers for example. Results will be magical, enormous, fast and of great accumulating merit.
Summarizing everything into a single verse by the greatest teacher of Mahayana and Indian scholar, Shantideva:
All the joy the world contains
Has come through wishing happiness for others,
All the misery the world contains
Has come through wanting pleasure for oneself.
Tathagatha realization to you!
['Tathagatha' refers to one who has trod the path to full awakening and so reached the end of suffering and released from life-death cycle. The implication is that the path is open to all who would follow it. In later Mahayana Buddhism, Tathagatha came to mean the essential buddha nature found in every sentient being.]
Wednesday, June 23, 2010
Wednesday, June 2, 2010
INTOXICATION AND THE MIND, Speaking Tree Paper, 5th Dec 2010
The Buddha laid down five guidelines for laity who wished to follow the Dharma.
These were:
1. Avoid killing
2. Avoid lying
3. Avoid sexual mis-conduct (sex outside of marriage, un-natural sex etc)
4. Avoid stealing
5. Avoid intoxication
While all the five are obvious for a peaceful and happy life, this piece in particular delves into the reasons of the issues related to intoxication.
In modern lives where stress is high, social life vibrant, the desire to ‘unwind’ over a glass of wine or one’s favourite tipple, is an accepted norm. Personally i find nothing wrong in this although i do not wish to advocate it. However, if we are mindful of what the Buddha must have actually cautioned us against, these experiences will be better understood and therefore better enjoyed.
We have seen through previous columns that we all have a buddha mind in us. Every sentient being has it. This mind is always present, always clear, always perfect and has always been with us. Infact the natural expression of this omnipresent and omniperfect mind is clarity. The issues arise when this mind is clouded by delusions, defilements, aggressive, and non-virtuous thoughts arising typically out of the five poisons (pride, ignorance, greed jealousy and anger). With this karmic mind - that we out of ignorance identify as and presume to be the ‘base mind’ - we tend to carry out our actions of body, speech and mind, landing us into all sorts of suffering.
Let us for a moment presume that we have made some progress on the path and have actually been able to see, in our meditative sessions, glimpses of our base mind differentiating it from the karmic mind. We ‘see’ a distinct clarity between the base mind and the afflicted mind.
Here is what intoxication does to this clear situation. As alcohol begins to enter our blood stream, it begins to bring in the confusion with it. Slowly as the intoxicant takes effect, the clarity of the base mind and the dullness of the karmic mind begin to get merged. The otherwise black-white starkness gives way to an increasing ‘grey area’ expanse. As more intoxicant floods the blood stream, this state of confusion increases to finally becoming total. The confused mind is in no way able to identify thoughts, speech and action between virtuous and non-virtuous, ethical and unethical, noble and wretched, wise and foolish, friendly and hostile and so on. The ingested volume till such time the confusion sets in and become total, might vary from person to person, but it is inevitable.
So what should one do? I’m not recommending abstinence. Nobody stops you from exercising it either!
What we must necessarily do, when tippling, are two things:
1. Keep a close ‘watch’ on the goings on in the mind. If you sense the greying, one needs to be even more vigilant (than we are at other times) of what is being processed in the mind and therefore what is being churned out in the form of speech and action.
2. Stop indulging when we sense that the confusion is about to get out of ‘hand’. Give time for the levels of intoxicant to settle down.
This is particularly of use at social events. There are people we may have all seen in our lives who make such fools of themselves, that it becomes embarrassing for the accompanying spouse, friend or the host to take hold of the situation. At unfortunate times, the scene turns ugly and violent too. How many times have we heard of the same person who behaved inappropriately the previous evening, to call up to apologize for his/her behaviour? All this only because, the confused mind has been restored from sloth to its true state of clarity.
Tibetan Buddhists say a short prayer before partaking any alcohol or intoxicant which essentially makes an offering of it to the presiding deities and buddhas, but more importantly appeals to them to keep the effects of the substance under the control of the body (digestability) and mind (not confusing it)!
So friends, if we continue to be mindful about ingestion of intoxicants, we will see that they can help us in some ways if they are used rather than bring us suffering by improper acts of body, speech and mind, with its abuse. Going further, if the regulars use this “intoxication meditation” to see what is actually happening to their minds, each and every time, they can easily give it up or remain way below confusion levels.
Cheers to life and living!
Girish Deshpande
(The author is a Pune based Dharma practitioner)
These were:
1. Avoid killing
2. Avoid lying
3. Avoid sexual mis-conduct (sex outside of marriage, un-natural sex etc)
4. Avoid stealing
5. Avoid intoxication
While all the five are obvious for a peaceful and happy life, this piece in particular delves into the reasons of the issues related to intoxication.
In modern lives where stress is high, social life vibrant, the desire to ‘unwind’ over a glass of wine or one’s favourite tipple, is an accepted norm. Personally i find nothing wrong in this although i do not wish to advocate it. However, if we are mindful of what the Buddha must have actually cautioned us against, these experiences will be better understood and therefore better enjoyed.
We have seen through previous columns that we all have a buddha mind in us. Every sentient being has it. This mind is always present, always clear, always perfect and has always been with us. Infact the natural expression of this omnipresent and omniperfect mind is clarity. The issues arise when this mind is clouded by delusions, defilements, aggressive, and non-virtuous thoughts arising typically out of the five poisons (pride, ignorance, greed jealousy and anger). With this karmic mind - that we out of ignorance identify as and presume to be the ‘base mind’ - we tend to carry out our actions of body, speech and mind, landing us into all sorts of suffering.
Let us for a moment presume that we have made some progress on the path and have actually been able to see, in our meditative sessions, glimpses of our base mind differentiating it from the karmic mind. We ‘see’ a distinct clarity between the base mind and the afflicted mind.
Here is what intoxication does to this clear situation. As alcohol begins to enter our blood stream, it begins to bring in the confusion with it. Slowly as the intoxicant takes effect, the clarity of the base mind and the dullness of the karmic mind begin to get merged. The otherwise black-white starkness gives way to an increasing ‘grey area’ expanse. As more intoxicant floods the blood stream, this state of confusion increases to finally becoming total. The confused mind is in no way able to identify thoughts, speech and action between virtuous and non-virtuous, ethical and unethical, noble and wretched, wise and foolish, friendly and hostile and so on. The ingested volume till such time the confusion sets in and become total, might vary from person to person, but it is inevitable.
So what should one do? I’m not recommending abstinence. Nobody stops you from exercising it either!
What we must necessarily do, when tippling, are two things:
1. Keep a close ‘watch’ on the goings on in the mind. If you sense the greying, one needs to be even more vigilant (than we are at other times) of what is being processed in the mind and therefore what is being churned out in the form of speech and action.
2. Stop indulging when we sense that the confusion is about to get out of ‘hand’. Give time for the levels of intoxicant to settle down.
This is particularly of use at social events. There are people we may have all seen in our lives who make such fools of themselves, that it becomes embarrassing for the accompanying spouse, friend or the host to take hold of the situation. At unfortunate times, the scene turns ugly and violent too. How many times have we heard of the same person who behaved inappropriately the previous evening, to call up to apologize for his/her behaviour? All this only because, the confused mind has been restored from sloth to its true state of clarity.
Tibetan Buddhists say a short prayer before partaking any alcohol or intoxicant which essentially makes an offering of it to the presiding deities and buddhas, but more importantly appeals to them to keep the effects of the substance under the control of the body (digestability) and mind (not confusing it)!
So friends, if we continue to be mindful about ingestion of intoxicants, we will see that they can help us in some ways if they are used rather than bring us suffering by improper acts of body, speech and mind, with its abuse. Going further, if the regulars use this “intoxication meditation” to see what is actually happening to their minds, each and every time, they can easily give it up or remain way below confusion levels.
Cheers to life and living!
Girish Deshpande
(The author is a Pune based Dharma practitioner)
Thursday, May 27, 2010
Bodhichitta ( Mind of Awakening)
Loving-kindness, the root of practice
This is the root of all the Dharma practices: generating the Bodhicitta [loving-kindness]. If one can really generate genuine Bodhicitta within one's mind, then it is very easy to move nearer to ultimate liberation. Bodhicitta is known as the awakening mind. The awakening mind is without partiality and equally benefits all sentient beings. If we have the thought of doing something good and beneficial only for our families and friends and then we want to create all kinds of obstacles for someone we don't like or whom we consider to be an enemy, this is not Bodhicitta.
Generating Bodhicitta, the awakening mind, is for the purpose of benefiting all sentient beings without any exception. Even living creatures such as ants, in their ultimate nature, they also have the Buddha nature. Even cockroaches. There is no difference in the size of the form. In the teachings it says that there is no limit to space, that space is immeasurable, and similarly there is no limit of sentient beings. Their number is immeasurable. Hence we have to generate the kind of Bodhicitta that is immeasurable for all these immeasurable numbers of beings.
If Bodhicitta, the awakening mind, is within your mindstream from birth, then of course it is very good! But if one cannot generate in that way or have that kind of quality, at least one can understand the necessity and importance of Bodhicitta. Based on that one can receive the Bodhisattva vows from a master and also from the body, speech and mind supports - like shrines and altars. As we receive the Bodhisattva vows, we can apply all this into practice, and the fact that we have been born as human beings becomes something really meaningful.
Within our mind-streams, there are all kinds of mental afflictions or defilements that are called the five poisons (pride, ignorance, greed, envy and anger). These are the main causes by which we experience all the kinds of sufferings and problems in Samsara. That is why our most important responsibility as a practitioner is how we can get rid of this afflicted mind, how we can abandon it and how we can suppress these poisons.
It is difficult in the beginning to really generate Bodhicitta, the positive thought of benefiting all other sentient beings, within one's mind. But if we constantly think of it and try to contemplate and to train ourselves to get through all these practices, then it will become easy, like a habit. All the Buddhas and Bodhisattvas of the past, in countless numbers like the stars of the sky, all these Enlightened Beings were in the beginning the same as us - just sentient beings. They were not born from the beginning as Buddhas.
So with this precious human birth, when we have all this intellectual understanding, we have to really contemplate and think about what is the best benefit that one can really achieve within this lifetime. We could just complete our worldly activities. But that is still just cultivating the same kinds of causes and conditions, and we will just rebound into Samsara again. We will not achieve the ultimate happiness. Even if we have really high rank or we have all kinds of luxuries and material belongings, or we have fame and very good friends and many subjects or attendants, still there is no real essence there from which we can benefit. So if we spend our whole lifetime just to get success still we will find there is nothing there that we can rely on. Everything is so impermanent and changeable.
You all have some intellectual understanding so you can think and examine for yourself and understand what is really going on. One should examine and think over what one has really done and what benefits one is really getting within one's lifetime. Even if one is very rich, very wealthy, very intellectual, very wise - if we look into ourselves, into our own minds, we can understand just how much experience of peace or happiness is really there.
(From a discourse given by HH Penor Rinpoche, Namdroling Monastery - Bylakuppe, who attained Parinirvana in March 2009. Translated by Khenchen Tsewang Gyatso Rinpoche. More on: www.palyul.org)
Girish Deshpande, is a Pune based Nyingma Buddhist and Dharma practitioner
This is the root of all the Dharma practices: generating the Bodhicitta [loving-kindness]. If one can really generate genuine Bodhicitta within one's mind, then it is very easy to move nearer to ultimate liberation. Bodhicitta is known as the awakening mind. The awakening mind is without partiality and equally benefits all sentient beings. If we have the thought of doing something good and beneficial only for our families and friends and then we want to create all kinds of obstacles for someone we don't like or whom we consider to be an enemy, this is not Bodhicitta.
Generating Bodhicitta, the awakening mind, is for the purpose of benefiting all sentient beings without any exception. Even living creatures such as ants, in their ultimate nature, they also have the Buddha nature. Even cockroaches. There is no difference in the size of the form. In the teachings it says that there is no limit to space, that space is immeasurable, and similarly there is no limit of sentient beings. Their number is immeasurable. Hence we have to generate the kind of Bodhicitta that is immeasurable for all these immeasurable numbers of beings.
If Bodhicitta, the awakening mind, is within your mindstream from birth, then of course it is very good! But if one cannot generate in that way or have that kind of quality, at least one can understand the necessity and importance of Bodhicitta. Based on that one can receive the Bodhisattva vows from a master and also from the body, speech and mind supports - like shrines and altars. As we receive the Bodhisattva vows, we can apply all this into practice, and the fact that we have been born as human beings becomes something really meaningful.
Within our mind-streams, there are all kinds of mental afflictions or defilements that are called the five poisons (pride, ignorance, greed, envy and anger). These are the main causes by which we experience all the kinds of sufferings and problems in Samsara. That is why our most important responsibility as a practitioner is how we can get rid of this afflicted mind, how we can abandon it and how we can suppress these poisons.
It is difficult in the beginning to really generate Bodhicitta, the positive thought of benefiting all other sentient beings, within one's mind. But if we constantly think of it and try to contemplate and to train ourselves to get through all these practices, then it will become easy, like a habit. All the Buddhas and Bodhisattvas of the past, in countless numbers like the stars of the sky, all these Enlightened Beings were in the beginning the same as us - just sentient beings. They were not born from the beginning as Buddhas.
So with this precious human birth, when we have all this intellectual understanding, we have to really contemplate and think about what is the best benefit that one can really achieve within this lifetime. We could just complete our worldly activities. But that is still just cultivating the same kinds of causes and conditions, and we will just rebound into Samsara again. We will not achieve the ultimate happiness. Even if we have really high rank or we have all kinds of luxuries and material belongings, or we have fame and very good friends and many subjects or attendants, still there is no real essence there from which we can benefit. So if we spend our whole lifetime just to get success still we will find there is nothing there that we can rely on. Everything is so impermanent and changeable.
You all have some intellectual understanding so you can think and examine for yourself and understand what is really going on. One should examine and think over what one has really done and what benefits one is really getting within one's lifetime. Even if one is very rich, very wealthy, very intellectual, very wise - if we look into ourselves, into our own minds, we can understand just how much experience of peace or happiness is really there.
(From a discourse given by HH Penor Rinpoche, Namdroling Monastery - Bylakuppe, who attained Parinirvana in March 2009. Translated by Khenchen Tsewang Gyatso Rinpoche. More on: www.palyul.org)
Girish Deshpande, is a Pune based Nyingma Buddhist and Dharma practitioner
Saturday, May 22, 2010
RELIGION & DHARMA
There often arises debate over Religion and (Buddha)Dharma. While there is no greater affinity between the two, the differences between the two are very great too. Let’s explore the nuances in brief: (for reasons to understand, ‘Religion’ referred hereunder is the one most widely followed in India)
1. Religion is said to be personal, keeping it to oneself and not let it be displayed in public. To the contrary, Dharma is social, essentially and fundamentally.
2. Religion is an indefinite word with no fixed meaning. The meaning has evolved differently over time. Dharma has a specific meaning which is ’path to cessation of suffering’.
3. Dharma is based on righteousness i.e. right relations between man and man in all spheres of life. Religion is based on man’s relation with God mostly for personal gains.
4. If one man exists there is no place for Dharma. Wherever two men exist finding a place for Dharma is a must. In other words, society cannot do without Dharma. Not so with Religion since it is based on man-God relation.
5. Religion based on belief in God is based on speculation and superstition. Dharma does not believe in God and therefore not in speculation, supernatural, or superstition.
6. Morality & Ethics is the root of Dharma. Without it there is no Dharma. Morality & Ethics in Dharma arises from direct need for man to love man. There is no place to please God or obtain his sanction for this. It is for one’s own good that man should love man & all other beings. In Religion morality comes as side wind to maintain peace & order. The content of Religion is God, soul, prayers, worship, sacrifices, rituals & ceremonies. There is no place in it for one’s relation with sentient beings. All religions preach morality & ethics but morality is not the root of religion.
7. Unlike Religion, belief in sacrifices for appeasement or otherwise is not Dharma.
8. Religion puts all emphasis on knowledge. Dharma puts emphasis on education and application of knowledge for alleviating suffering of every sentient being.
9. Unlike religion, belief in the books being infallible is not what Dharma professes.
10. Unlike religion, belief in soul is not Dharma.
11. Unlike religion, union with Brahma is not Dharma.
12. Unlike religion, God being the creator of the universe is a non-belief of Dharma.
13. Purity & Perfection of body speech & mind is Dharma.
14. Living in happiness is Dharma. Liberation of soul after death is Religion.
15. Belief of permanent soul is not Dharma. Soul is central assumption to Religion.
16. Unflinching belief in karma (deeds of body, mind & speech) is Dharma.
17. Release of passion & craving to attain liberation/nirvana is Dharma. Roads to liberation in Religion are different and unconvincing. (eg: Laukik (material centric), Yogic (temporary & leading ascetic life), Upanishadic & Brahmnic (both based on unification of soul with Brahma, a theory debunked by the Buddha convincingly )
18. Reading books on dharma is not Dharma. Practicing teachings in every day life is Dharma.
19. Infinity-Finity of universe, Eternalism, Nihilism is not the teaching of Dharma since it does not address the questions of cessation of suffering nor bring happiness and hence is considered irrelevant in Dharma.
20. Sila (Virtue), Maitri (Loving kindness) and Karuna (Compassion) and Pradnya (Understanding) are corner stones of Dharma. Proper understanding of these leaves no room for speculation. Without these society can neither live peacefully nor grow unitedly. Religion is based on speculations.
21. Dharma breaks down barriers between man & man, increases tolerance and acceptance. Religion tends to erect walls in between them, tending to reduce tolerance.
22. Dharma teaches that worth of man and not birth must be his measure. Religion lays emphasis on birth, caste etc
23. Dharma, by nature being Middle Path has no room for hardline fundamentalists. Religion has shown fundamentalist tendencies.
24. Religious texts (Vedas, Upanishads etc) are considered infallible and hence not open to questioning even with proof (thru perception or inference). The Dharma is open to questioning with proof (by perception or inference).
25. Dharma teaches equality. Religion classifies according to type of work (chaturvarna). Hence, Dharma is equalizing, Religion is classifying.
26. Religion is concerned with revealing the beginning of things, origin of the world, journey of the soul, constructing the universe. Dharma is not, since it brings no value to increasing happiness hence un-profitable. Dharma’s purpose is to reconstruct the world.
Such is the nature of Religion & Dharma.
Girish Deshpande
(The author is a student of Buddha Dharma. Extracts have been taken from various Buddhist publications)
1. Religion is said to be personal, keeping it to oneself and not let it be displayed in public. To the contrary, Dharma is social, essentially and fundamentally.
2. Religion is an indefinite word with no fixed meaning. The meaning has evolved differently over time. Dharma has a specific meaning which is ’path to cessation of suffering’.
3. Dharma is based on righteousness i.e. right relations between man and man in all spheres of life. Religion is based on man’s relation with God mostly for personal gains.
4. If one man exists there is no place for Dharma. Wherever two men exist finding a place for Dharma is a must. In other words, society cannot do without Dharma. Not so with Religion since it is based on man-God relation.
5. Religion based on belief in God is based on speculation and superstition. Dharma does not believe in God and therefore not in speculation, supernatural, or superstition.
6. Morality & Ethics is the root of Dharma. Without it there is no Dharma. Morality & Ethics in Dharma arises from direct need for man to love man. There is no place to please God or obtain his sanction for this. It is for one’s own good that man should love man & all other beings. In Religion morality comes as side wind to maintain peace & order. The content of Religion is God, soul, prayers, worship, sacrifices, rituals & ceremonies. There is no place in it for one’s relation with sentient beings. All religions preach morality & ethics but morality is not the root of religion.
7. Unlike Religion, belief in sacrifices for appeasement or otherwise is not Dharma.
8. Religion puts all emphasis on knowledge. Dharma puts emphasis on education and application of knowledge for alleviating suffering of every sentient being.
9. Unlike religion, belief in the books being infallible is not what Dharma professes.
10. Unlike religion, belief in soul is not Dharma.
11. Unlike religion, union with Brahma is not Dharma.
12. Unlike religion, God being the creator of the universe is a non-belief of Dharma.
13. Purity & Perfection of body speech & mind is Dharma.
14. Living in happiness is Dharma. Liberation of soul after death is Religion.
15. Belief of permanent soul is not Dharma. Soul is central assumption to Religion.
16. Unflinching belief in karma (deeds of body, mind & speech) is Dharma.
17. Release of passion & craving to attain liberation/nirvana is Dharma. Roads to liberation in Religion are different and unconvincing. (eg: Laukik (material centric), Yogic (temporary & leading ascetic life), Upanishadic & Brahmnic (both based on unification of soul with Brahma, a theory debunked by the Buddha convincingly )
18. Reading books on dharma is not Dharma. Practicing teachings in every day life is Dharma.
19. Infinity-Finity of universe, Eternalism, Nihilism is not the teaching of Dharma since it does not address the questions of cessation of suffering nor bring happiness and hence is considered irrelevant in Dharma.
20. Sila (Virtue), Maitri (Loving kindness) and Karuna (Compassion) and Pradnya (Understanding) are corner stones of Dharma. Proper understanding of these leaves no room for speculation. Without these society can neither live peacefully nor grow unitedly. Religion is based on speculations.
21. Dharma breaks down barriers between man & man, increases tolerance and acceptance. Religion tends to erect walls in between them, tending to reduce tolerance.
22. Dharma teaches that worth of man and not birth must be his measure. Religion lays emphasis on birth, caste etc
23. Dharma, by nature being Middle Path has no room for hardline fundamentalists. Religion has shown fundamentalist tendencies.
24. Religious texts (Vedas, Upanishads etc) are considered infallible and hence not open to questioning even with proof (thru perception or inference). The Dharma is open to questioning with proof (by perception or inference).
25. Dharma teaches equality. Religion classifies according to type of work (chaturvarna). Hence, Dharma is equalizing, Religion is classifying.
26. Religion is concerned with revealing the beginning of things, origin of the world, journey of the soul, constructing the universe. Dharma is not, since it brings no value to increasing happiness hence un-profitable. Dharma’s purpose is to reconstruct the world.
Such is the nature of Religion & Dharma.
Girish Deshpande
(The author is a student of Buddha Dharma. Extracts have been taken from various Buddhist publications)
POLITICS FOR GENEXT!
IS POLITICS A VIABLE CARRER ALTERNATIVE FOR GENEXT?
An emphatic YES! Allow me to elaborate:
On one hand India is a young nation. The average age of India today is a youthful 27 yrs! 50% of India is born after 1983. Their needs, wants, requirements in all areas that affect their day-to-day being are driven differently. These areas, when tabulated & understood fall into one of these 9 categories: Social, Political, Agricultural, Cultural, Educational, Industrial, Economic, Security & Health Care.
On the other, what we have witnessed in India over the past 60 years is quite the opposite. Sample this: The 1st Lok Sabha had just 1 MP in the age group 71-90yrs & 86MP’s in the 56-70yrs. The corresponding figures for the 14th LS are 38 & 201! And a man dominated one at that. Clearly Male Geriatric Politics is unabashedly nurtured in Indian political system. Result? Regressive policies, ridiculously outdated definitions on morality, mismatched & archaic education system, ancient laws to check contemporary crimes, non-existent women health care, gender atrocities falling to abysmal levels to female foeticide & infanticide, economic & physical squalor, lack of will and energy in doing, intensive inertia in moving ahead with times, etc are things we see around us everyday. The decay in governance is almost total.
Reason? Whether it is the pot hole on our roads, or terror strikes, or water shortage, power shortage... there is one common thread that runs thru all this. And that of Systemic Failure. The reason behind this is that winning elections has become an end in itself. Often this is achieved by wily, dubious means, manoeuvring the system that has gone unchecked for decades. Unenlightened, uneducated, insensitive people who have nothing but personal agendas to pursue are sitting in decision implementing positions, making laws that you & i have to follow. There is no accountability, no responsibility of position at all. At the same time, the middle class youth have stayed away from active politics. It's “ uncool” factor added to more of them staying away.
The steady decline in the quality of political managers, at all levels of governance, on account of dynasty, candidate winnability, goondaism & money power, sycophancy, fudged voter list, unimplemented EC Rules (49-O), is so complete that none want to get into this cesspool. For the common youth, whether it is the administration, executive or judiciary, in all these 3 vital arms of governance, faith in being assisted at the ‘first point of contact’ is non-existent. The rot is complete! Politics is degenerated into a ‘dirty’ word. Nobody wants to even talk about ‘dirty politics’ let alone foraying into it.
And the youth of India has only watched in horror. Many are fleeing. Many more are disinterested & even frightened to seize the runaway bull by the horn. Others revel in their own stupor of not wanting to look beyond their nose tips. Yet some bravehearts are voicing their anger, anguish, frustration thru street marches, gheraos, candle light walks, protests and the sorts.
The question is what next?
Emotions die out. Frustrations continue and we learn to cope with it. Candles burn out. Energies sap. Marches get us nowhere close to being heard. Violent protests get us into jail. And the average middle class youth, progressive minded, educated, well meaning, with reasonable awareness does not go around molesting girls in pubs for cheap publicity!
The way out is only ONE. Thru the ballot, into the System.
Competent and professionally qualified youth with the right skills MUST take to politics & good governance fearlessly and proactively. Openly discuss political issues. Stage protests & andolans. Conduct debates. Hold street plays. Host TV shows to throw up worthy names as candidates. Stand up for rights. Demand explanations on accountability of public resources used. Take up credible courses in public administration, governance & urban development. Contest elections on credible political platforms such as PPI. Win seats. Get into the System. Reach decision implementing positions. Raise progressive bills. Argue in favour of their benefits. Make them into laws. Drive Systemic Change. Make the system efficient & effective enough to deliver so as to positively impact the quality of life of the last Indian at the very bottom of the stack!
This is possible. Very achievable. Remember politics is not dirty, the politician has made it look that way to keep us away from it! Mahatma Gandhi was a politician, but he was clean. "Politics is inextricable from my being", he said.
PPI believes that young Indians must consider politics as a viable career option just for one reason. Better Governance. “I am for better Governance” should be the mantra ringing the air incessantly till change occurs!
Professionals Party of India is the answer to the youth of today, showing them the way out of the mess we are in. Join the movement. Come, let’s reclaim our India.
Jai Hind. Jai Ho!
Regards & Prayers
Girish Deshpande
Core Group Member & Media Coordinator
Professionals Party of India
www.ppi.net.in
Action for Better Governance!
An emphatic YES! Allow me to elaborate:
On one hand India is a young nation. The average age of India today is a youthful 27 yrs! 50% of India is born after 1983. Their needs, wants, requirements in all areas that affect their day-to-day being are driven differently. These areas, when tabulated & understood fall into one of these 9 categories: Social, Political, Agricultural, Cultural, Educational, Industrial, Economic, Security & Health Care.
On the other, what we have witnessed in India over the past 60 years is quite the opposite. Sample this: The 1st Lok Sabha had just 1 MP in the age group 71-90yrs & 86MP’s in the 56-70yrs. The corresponding figures for the 14th LS are 38 & 201! And a man dominated one at that. Clearly Male Geriatric Politics is unabashedly nurtured in Indian political system. Result? Regressive policies, ridiculously outdated definitions on morality, mismatched & archaic education system, ancient laws to check contemporary crimes, non-existent women health care, gender atrocities falling to abysmal levels to female foeticide & infanticide, economic & physical squalor, lack of will and energy in doing, intensive inertia in moving ahead with times, etc are things we see around us everyday. The decay in governance is almost total.
Reason? Whether it is the pot hole on our roads, or terror strikes, or water shortage, power shortage... there is one common thread that runs thru all this. And that of Systemic Failure. The reason behind this is that winning elections has become an end in itself. Often this is achieved by wily, dubious means, manoeuvring the system that has gone unchecked for decades. Unenlightened, uneducated, insensitive people who have nothing but personal agendas to pursue are sitting in decision implementing positions, making laws that you & i have to follow. There is no accountability, no responsibility of position at all. At the same time, the middle class youth have stayed away from active politics. It's “ uncool” factor added to more of them staying away.
The steady decline in the quality of political managers, at all levels of governance, on account of dynasty, candidate winnability, goondaism & money power, sycophancy, fudged voter list, unimplemented EC Rules (49-O), is so complete that none want to get into this cesspool. For the common youth, whether it is the administration, executive or judiciary, in all these 3 vital arms of governance, faith in being assisted at the ‘first point of contact’ is non-existent. The rot is complete! Politics is degenerated into a ‘dirty’ word. Nobody wants to even talk about ‘dirty politics’ let alone foraying into it.
And the youth of India has only watched in horror. Many are fleeing. Many more are disinterested & even frightened to seize the runaway bull by the horn. Others revel in their own stupor of not wanting to look beyond their nose tips. Yet some bravehearts are voicing their anger, anguish, frustration thru street marches, gheraos, candle light walks, protests and the sorts.
The question is what next?
Emotions die out. Frustrations continue and we learn to cope with it. Candles burn out. Energies sap. Marches get us nowhere close to being heard. Violent protests get us into jail. And the average middle class youth, progressive minded, educated, well meaning, with reasonable awareness does not go around molesting girls in pubs for cheap publicity!
The way out is only ONE. Thru the ballot, into the System.
Competent and professionally qualified youth with the right skills MUST take to politics & good governance fearlessly and proactively. Openly discuss political issues. Stage protests & andolans. Conduct debates. Hold street plays. Host TV shows to throw up worthy names as candidates. Stand up for rights. Demand explanations on accountability of public resources used. Take up credible courses in public administration, governance & urban development. Contest elections on credible political platforms such as PPI. Win seats. Get into the System. Reach decision implementing positions. Raise progressive bills. Argue in favour of their benefits. Make them into laws. Drive Systemic Change. Make the system efficient & effective enough to deliver so as to positively impact the quality of life of the last Indian at the very bottom of the stack!
This is possible. Very achievable. Remember politics is not dirty, the politician has made it look that way to keep us away from it! Mahatma Gandhi was a politician, but he was clean. "Politics is inextricable from my being", he said.
PPI believes that young Indians must consider politics as a viable career option just for one reason. Better Governance. “I am for better Governance” should be the mantra ringing the air incessantly till change occurs!
Professionals Party of India is the answer to the youth of today, showing them the way out of the mess we are in. Join the movement. Come, let’s reclaim our India.
Jai Hind. Jai Ho!
Regards & Prayers
Girish Deshpande
Core Group Member & Media Coordinator
Professionals Party of India
www.ppi.net.in
Action for Better Governance!
ENCROACHMENTS IN INDIA - A Systemic Failure (version: DNA, 8/2/'10)
ENCROACHMENTS REFLECT SYSTEMIC FAILURE:
One illegal vendor on one street, one unauthorized food hawker in one area, just a part of one footpath with a shed without permission and other such one-of-its-kind transgressions of the law can be termed as odd grassroots level stumbling, rare in nature. They can therefore be addressed and solved quickly at grass root level. However, when one sees a multitude of illegal vendors on every street, unauthorized food hawkers in every area, each pedestrian footpath with kiosks that have no permission, all doing brisk business for years, all over the country, then there is one phrase that sums up such a situation. Systemic Failure.
Encroachments have come to sustain themselves in all kinds of shapes, forms and permissions too! I write this piece as a humble foot soldier of the Professionals Party of India, to highlight the situation in one such city, a wannabe metro, Pune. Sadly, peeping outside the window of your home, you will be able to identify with a similar situation in your city too. So is the case in every other Indian city.
Sample this:
•Eateries, vendors, other petty services gnawing into precious motor carriage width and footpaths, many thriving with the blessings of local goons & politicians
•Sudden display of sympathy by administration towards every immigrant into the city/area to carry out business on the road never mind even if it is at the inconvenience of thousands of domiciled citizens
•Bringing religion on the street in the form of places of worship at rickshaw & tempo stands
•Authorities turning a Nelson’s eye to the blatant use of basement parking for commercial businesses
•Unwise permissions doled out by municipal bodies to high rise commercial buildings in serene residential areas and on roads having tiny widths, by sheer manipulation of the rule book
•Corrupt practices of governing bodies/departments in connivance with builders/developers for cheap gains
•Political hoardings especially those conveying birthday wishes and felicitations
•Untimely and delayed take over of open spaces by municipal authorities from area developers and delay in commencement of civic benefit projects that snowball into complex legal cases
•Massive backlog of civil/land cases currently in courts actually benefit the perpetrators of encroachments
•Govt. high-handedness, VIP-ism…the list is tiresome.
So what are the solutions? Solutions to any problem, anywhere, in any matter always need to be addressed at two levels. These are to be implemented professionally at both levels. So also in the case of illegal and unauthorized encroachments.
1.Firefight: Existing encroachments to be removed forthwith with no discrimination. Rule for one is rule for all. If it cropped up illegally it must go lawfully. As soon as a new encroachment is noticed by authorities or brought to notice by citizens, a swift series of action need to be initiated in a sustained manner to the extent that the encroacher never dares to get back. Not here and not anywhere in the city. Nowhere in the country too.
2.Systemic: These solutions can be brought about only through professionally motivated governance. Its attempt is forever directed towards ensuring that the same problems never resurface. This is ensured through introduction of checks and balances, ethical conduct, transparent accountability, revamping outdated laws making them more contemporary, laying down deterring rules, implementing them thoroughly without vested interest & bias and by finding time-bound alternatives (In the encroachment scenario, by finding an alternate site / solution for vendors to do what is their constitutional right i.e. earn a living respectfully and legally).
PPI believes that if a ‘thoroughly professional code of conduct’ approach is taken by existing officers and public servants at every level, not just encroachment but all civic issues can be tackled with ease, thereby improving the quality of life of each one of us in every city. Further, by getting enlightened people to leadership positions the need for citizens’ forums - that are forced to be formed as a result of poor governance - will reduce substantially. The energy pool thus released can then be sharply focussed on higher-end socio-psycho-economic development issues to get our cities a first world status. The elementary question is: Is the attitude of the middle class, the empowered class, ready for a collective make-over before our country gets one? Get Involved!
Girish Deshpande
Member, Core Group
Professionals Party of India (PPI)
www.ppi.net.in
Motivated for Better Governance!
One illegal vendor on one street, one unauthorized food hawker in one area, just a part of one footpath with a shed without permission and other such one-of-its-kind transgressions of the law can be termed as odd grassroots level stumbling, rare in nature. They can therefore be addressed and solved quickly at grass root level. However, when one sees a multitude of illegal vendors on every street, unauthorized food hawkers in every area, each pedestrian footpath with kiosks that have no permission, all doing brisk business for years, all over the country, then there is one phrase that sums up such a situation. Systemic Failure.
Encroachments have come to sustain themselves in all kinds of shapes, forms and permissions too! I write this piece as a humble foot soldier of the Professionals Party of India, to highlight the situation in one such city, a wannabe metro, Pune. Sadly, peeping outside the window of your home, you will be able to identify with a similar situation in your city too. So is the case in every other Indian city.
Sample this:
•Eateries, vendors, other petty services gnawing into precious motor carriage width and footpaths, many thriving with the blessings of local goons & politicians
•Sudden display of sympathy by administration towards every immigrant into the city/area to carry out business on the road never mind even if it is at the inconvenience of thousands of domiciled citizens
•Bringing religion on the street in the form of places of worship at rickshaw & tempo stands
•Authorities turning a Nelson’s eye to the blatant use of basement parking for commercial businesses
•Unwise permissions doled out by municipal bodies to high rise commercial buildings in serene residential areas and on roads having tiny widths, by sheer manipulation of the rule book
•Corrupt practices of governing bodies/departments in connivance with builders/developers for cheap gains
•Political hoardings especially those conveying birthday wishes and felicitations
•Untimely and delayed take over of open spaces by municipal authorities from area developers and delay in commencement of civic benefit projects that snowball into complex legal cases
•Massive backlog of civil/land cases currently in courts actually benefit the perpetrators of encroachments
•Govt. high-handedness, VIP-ism…the list is tiresome.
So what are the solutions? Solutions to any problem, anywhere, in any matter always need to be addressed at two levels. These are to be implemented professionally at both levels. So also in the case of illegal and unauthorized encroachments.
1.Firefight: Existing encroachments to be removed forthwith with no discrimination. Rule for one is rule for all. If it cropped up illegally it must go lawfully. As soon as a new encroachment is noticed by authorities or brought to notice by citizens, a swift series of action need to be initiated in a sustained manner to the extent that the encroacher never dares to get back. Not here and not anywhere in the city. Nowhere in the country too.
2.Systemic: These solutions can be brought about only through professionally motivated governance. Its attempt is forever directed towards ensuring that the same problems never resurface. This is ensured through introduction of checks and balances, ethical conduct, transparent accountability, revamping outdated laws making them more contemporary, laying down deterring rules, implementing them thoroughly without vested interest & bias and by finding time-bound alternatives (In the encroachment scenario, by finding an alternate site / solution for vendors to do what is their constitutional right i.e. earn a living respectfully and legally).
PPI believes that if a ‘thoroughly professional code of conduct’ approach is taken by existing officers and public servants at every level, not just encroachment but all civic issues can be tackled with ease, thereby improving the quality of life of each one of us in every city. Further, by getting enlightened people to leadership positions the need for citizens’ forums - that are forced to be formed as a result of poor governance - will reduce substantially. The energy pool thus released can then be sharply focussed on higher-end socio-psycho-economic development issues to get our cities a first world status. The elementary question is: Is the attitude of the middle class, the empowered class, ready for a collective make-over before our country gets one? Get Involved!
Girish Deshpande
Member, Core Group
Professionals Party of India (PPI)
www.ppi.net.in
Motivated for Better Governance!
BODH GAYA FACT FILE
How to get there:
1. Flight:
-Although Gaya has an airstrip, usually all charter flights land here carrying large groups. Sporadic flights operate from Kolkata to Gaya from where Bodh Gaya is 45mins by road. Taxis or rickshaws await to take you. Rates to be negotiated.
-Flights to Patna are from Delhi, Mumbai, Kolkata, Varanasi and other major cities of India from where taxis can be hired to reach Bodh Gaya.
2. Train:
-Any train that reaches Patna Jn. (120kms, 5hrs) or Gaya Jn. (25kms, 1hr) may be taken from the extensive Indian railway network.
-From Patna numerous options like taxis, buses and inter-city (local) trains are available.
-From Patna jn, costs are rs. 50-60 each way by bus, rs. 1200-1500 for private cab. Avoid local passenger trains which are invariably over crowded and sometimes unsafe too.
-From Gaya Jn. share auto costs rs. 30 and private auto rs. 150. Taxi options from Gaya are limited but exist.
Where to stay: Gaya: Usually people don’t stay at Gaya unless they have an early morning train out from there, as i did. Hotels do exist but none with too much comfort. Look around for some deals around the station. Hotel Ajatsatru is one such, right opposite.
Bodhgaya: Numerous options from budget with share bath, some monasteries rent out rooms (which are clean with private baths are great value for money but come with emphasis on peaceful living, no board facilities and need ahead booking) or few high end hotels with a/c rooms are also available in bodh gaya. Range: rs. 300 to 2500.
What to expect:
-On such self searching trips people are supposed to go with no expectations! As tourist however, expect the usual outside of the temple...hawkers selling religious fare, eateries, bookshops, travel agencies, taxi drivers, cycle rickshaws, flower sellers, people in suffering asking for alms..etc.
- A walk around the little town are sights of underdeveloped Bihar outback...small shanties bursting with child population, poverty, open sewers, strewn garbage, roadside eateries, dust & grime. However, one also sees magnificent temples developed by several nations (Thailand, Japan, Bhutan, Korea...), all jostling for space alongside each other.
- Once inside the main temple (Mahabodhi) you are transformed to another realm....clean, quiet, leafy, meditation gardens, ponds, flowers, aroma....peace.
What to see:
- A trip to every monastery or temple is recommended, each having exclusive architecture inside & outside with immaculate gardens & sprawling lawns
- The ASI museum is a let down not because of the contents but the apathy in the display of the excavations.
- A walk inside the temple premises late eve is a fabulous experience. Don’t miss it!
- Visit to places of worship of other faiths too can be visited.
- Trips can be undertaken to Varanasi (250kms), Sarnath (outside Varanasi)
What to seek:
Hope for liberation for oneself & all sentient beings thru Buddha Dharma!
Girish Deshpande, an urban seeker!
1. Flight:
-Although Gaya has an airstrip, usually all charter flights land here carrying large groups. Sporadic flights operate from Kolkata to Gaya from where Bodh Gaya is 45mins by road. Taxis or rickshaws await to take you. Rates to be negotiated.
-Flights to Patna are from Delhi, Mumbai, Kolkata, Varanasi and other major cities of India from where taxis can be hired to reach Bodh Gaya.
2. Train:
-Any train that reaches Patna Jn. (120kms, 5hrs) or Gaya Jn. (25kms, 1hr) may be taken from the extensive Indian railway network.
-From Patna numerous options like taxis, buses and inter-city (local) trains are available.
-From Patna jn, costs are rs. 50-60 each way by bus, rs. 1200-1500 for private cab. Avoid local passenger trains which are invariably over crowded and sometimes unsafe too.
-From Gaya Jn. share auto costs rs. 30 and private auto rs. 150. Taxi options from Gaya are limited but exist.
Where to stay: Gaya: Usually people don’t stay at Gaya unless they have an early morning train out from there, as i did. Hotels do exist but none with too much comfort. Look around for some deals around the station. Hotel Ajatsatru is one such, right opposite.
Bodhgaya: Numerous options from budget with share bath, some monasteries rent out rooms (which are clean with private baths are great value for money but come with emphasis on peaceful living, no board facilities and need ahead booking) or few high end hotels with a/c rooms are also available in bodh gaya. Range: rs. 300 to 2500.
What to expect:
-On such self searching trips people are supposed to go with no expectations! As tourist however, expect the usual outside of the temple...hawkers selling religious fare, eateries, bookshops, travel agencies, taxi drivers, cycle rickshaws, flower sellers, people in suffering asking for alms..etc.
- A walk around the little town are sights of underdeveloped Bihar outback...small shanties bursting with child population, poverty, open sewers, strewn garbage, roadside eateries, dust & grime. However, one also sees magnificent temples developed by several nations (Thailand, Japan, Bhutan, Korea...), all jostling for space alongside each other.
- Once inside the main temple (Mahabodhi) you are transformed to another realm....clean, quiet, leafy, meditation gardens, ponds, flowers, aroma....peace.
What to see:
- A trip to every monastery or temple is recommended, each having exclusive architecture inside & outside with immaculate gardens & sprawling lawns
- The ASI museum is a let down not because of the contents but the apathy in the display of the excavations.
- A walk inside the temple premises late eve is a fabulous experience. Don’t miss it!
- Visit to places of worship of other faiths too can be visited.
- Trips can be undertaken to Varanasi (250kms), Sarnath (outside Varanasi)
What to seek:
Hope for liberation for oneself & all sentient beings thru Buddha Dharma!
Girish Deshpande, an urban seeker!
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