VVVVVolume 15olume 15olume 15olume 15olume 15 B. E. 2556B. E. 2556B. E. 2556B. E. 2556B. E. 2556 May 2012May 2012May 2012May 2012May 2012

The Buddha explaning one of his past lives (Vyaghri Jataka) to disciples.

LumbiniLumbiniLumbiniLumbiniLumbiniJO U R N A L OF TH E LU M B I N I NE PA L E S E BU D D H A DH A R M A SO C I E T Y (UK)

May 2012 Lumbini 2

L u m b i n iJournal of The Lumbini Nepalese Buddha Dharma Society (UK)

Lumbini Nepalese Buddha Dharma Society (UK)

Buddha was born more than 2600 years ago at Lumbiniin Nepal. His teachings of existence of suffering andthe way out of the suffering are applicable today as they were

applicable then. The middle way he preached is more appropriate nowthan ever before.

For centuries Buddhism remained the religion of the East.Recently, more and more Westerners are learning about itand practising Dharma for the spiritual and physical well-being and happiness. As a result of this interest manymonasteries and Buddhist organisations have beenestablished in the West, including in the UK. Most have Asianconnections but others are unique to the West e.g. Friends of WesternBuddhist Order.

Nepalese, residing in the UK, wishing to practice the Dharma for theirspiritual development, turned to them as there were no such Nepaleseorganisations. Therefore, a group of Nepalese met in February 1997and founded Lumbini Nepalese Buddha Dharma Society (UK) to fillthis gap. The society is non-political, non-racial, non-profit makingvoluntary organisation and open to all, both Nepalese and non-Nepalese,whatever their faith and tradition.

A d v i s e r sA d v i s e r sA d v i s e r sA d v i s e r sA d v i s e r sBhikkhu Sugandha (Thailand), Lodro Thaye, Bhikkhu Sujankirti,Dr. Ratna Bahadur Sakya

Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Executive Committee Members (UK)Bhikkhu Sumana (President), Mr. Amrit Ratna Sthapit (Vice-President),Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya (Secretary),Mr. Ram Babu Thapaliya (Joint Secretary)

MembersMembersMembersMembersMembersMrs. Nani Shova Shakya, Mr. Gyalsang Tamang, Mr. Sukman Lama,Dr. Dinesh Bajracharya, Dr. Swayambhu Tuladhar and Mr. Sujan Shakya

Organising CommitteeOrganising CommitteeOrganising CommitteeOrganising CommitteeOrganising CommitteeAll Executive Committee Members, Mrs. Pramila Shakya, Dr. RasanaBajracharya, Mrs. Anu Sthapit, Mr. Subha Ratna Shakya, Mrs. MenikaSthapit, Mrs. Padma Tara Sakya, Mrs. Reema Shakya, Mrs. SuchitaTuladhar, Mrs. Durga Thapaliya

Life MembersLife MembersLife MembersLife MembersLife MembersMr. Amrit Ratna Sthapit, Dr. Dharma B. Shakya, Dr. LochanManandhar, Mrs. Nani Shova Shakya, Mrs Sakuna Lama, Miss HimaGurung, Mrs Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Dr.Bhadra Dhoj Karki, Mr. Redwood MA, Mr. Shashi Manandhar, Mr.Rambabu Thapaliya, Mr. Uttam Nepal, Mr. Dinesh Sthapit, Dr. DineshBajracharya, Miss Sophia Somerville, Mrs. Vibeke Dahl, Mrs. AshaSharma, Dr. David Gellener, Mrs. Shanta Gurung, Mrs. Geeta Shrestha

1. To make Buddhism known to the wider public and to help themunderstand the benefits of the Buddha's profound teachings,

2. To have a forum for the meeting of Nepalese residents in the UKand others with an interest in Buddha Dharma as a spiritualpractice for discussion, exchange of ideas, constructive dialogueand to build Nepalese Buddhist community in the UK etc.,

3. To establish links with similar organisations in the UK, Nepal andother countries,

4. To organise voluntary work to help reduce humansuffering in Nepal and other countries, and

5. To promote and publish religious and cultural heritage of Nepal.

Editor:Editor:Editor:Editor:Editor: Amrit Ratna Sthapit

EEEEEditorial Pditorial Pditorial Pditorial Pditorial Panel:anel:anel:anel:anel: Dr Dharma B. Shakya, Ram Babu Thapaliya,Menika Sthapit

Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design:Front Cover Design: Udaya Shakya

Layout:Layout:Layout:Layout:Layout: Amrit Ratna Sthapit

LNBDS OfficeLNBDS OfficeLNBDS OfficeLNBDS OfficeLNBDS Office: Lumbini Nepalese Buddha Dharma Society (UK)11 Mulberry Drive, Slough,Berkshire, SL3 7JU, UK.Web: www.lumbini.org.ukTel: 01753-549 370lumbini1997@hotmail.com

Printed by:Printed by:Printed by:Printed by:Printed by: Jeddo PrintUnit 32, 63 Jeddo Road, London, W12 9ED

LLLLLumbiniumbiniumbiniumbiniumbini is the journal of LNBDS (UK) and published annuallydepending upon funds and written material; and distributed freeof charge as Dharma Dana. It is our hope that the journal willserve as a medium for:

1.Communication between the society, the members and other interested groups.

2.Publication of news and activities about Buddhism in the United Kingdom, Nepal and other countries.

3.Explaining various aspects of Dharma in simple and easily understood language for all age groups.

4.Discussion on Dharma through a readers column.

Lumbini is run purely on donation. Therefore, any donationsare welcome and greatly appreciated. Cheques/Postal ordersshould be made payable to Lumbini Nepalese Buddha DharmaSociety (UK) or LNBDS (UK) and forwarded to the society.

Lumbini for you...

For the forthcoming issues of Lumbini, we welcome yourarticles, anecdotes, short stories or news features, which arelinked to Nepal and/or Buddhism. Send your contributionsand comments to:-

The EThe EThe EThe EThe Editorditorditorditorditor, J, J, J, J, Journal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mournal of LNBDS (UK), 11 Mulberrulberrulberrulberrulberry Dy Dy Dy Dy Drivrivrivrivrive,e,e,e,e,SSSSSlough Blough Blough Blough Blough Berererererkshirkshirkshirkshirkshire, SL3 7JU e, SL3 7JU e, SL3 7JU e, SL3 7JU e, SL3 7JU TTTTTel : 01753-549370,el : 01753-549370,el : 01753-549370,el : 01753-549370,el : 01753-549370,e-mail: lumbini1997@hotmail.come-mail: lumbini1997@hotmail.come-mail: lumbini1997@hotmail.come-mail: lumbini1997@hotmail.come-mail: lumbini1997@hotmail.com

Please include your full name, address and telephonenumber. We regret we cannot acknowledge or returnitems we do not publish.

Articles and opinions expressed in the journal are notnecessarily the opinions of the society.

ObjectivesObjectivesObjectivesObjectivesObjectives

3 Lumbini May 2012

L u m b i n iJournal of The Lumbini Nepalese Buddha Dharma Society (UK)

Volume 15 B.E. 2556 May 2012

Editorial

ContentsLNBDS Executive Committee and Objectives 2

Editorial 3

Vyagri Jatak - Art competition (front cover) 4

Ignorance is the main cause of suffering – 5How correct is this statement? - Dharma Shakya

The Four Sublime Abodes - Dolendra Ratna Shakya 6

Vipassana Meditation in the tradition of Sayagyi 7U Ba Khin and S N Goenka

- Uttam Ratna DhakhwaHabits - Anu Sthapit 8WHO IS WHO IN BUDDHISM IN NEPAL 9(Late Pandit Dibya Bajra Bajracharya)

- Vinaya Ratna DhakhwaIs there still controversy about the Buddha’s birth place? 10

~ Venerable Bhikkhu Sujan

‘Sugat Saurabha’ An Epic Poem from Nepal 11on the Life of the Buddha by Chittadhar Hridaya

~ Subarna Man Tuladhar

Applying Dharma in daily life - Padma Tara Sakya 14

aÚ$ wd{ / dfgj clwsf/- ;Úlgtf dfgGw/ 15

LNBDS Activities and News 19

News about Buddhism 22

Nepal government has declared year 2012 as ‘Visit Lumbiniyear’ to promote the importance of Lumbini and to bringawareness to people and authorities that Lumbini, one ofworld heritage sites needs to be developed without delay.Prince Siddhartha, The Buddha to be, was born in Lumbini,in present day Nepal. This is a great pride to Nepalesepeople. One needs to be aware at this point that once theprince Siddhartha became an Enlightened One, TheBuddha, he transformed himself beyond worldly condition(Laukika) and attained unconditional state (Alaukika),beyond caste and colour without any worldly ID. He isthe teacher of the world and showed path to all that leadsto Nirvana-the supreme bliss. From this standpoint onecan say that The Buddha belongs to all who is inspired byhis teachings and who follow the path he has shown. Werespectfully thank Venerable Sujan for detailed answer to aquestion raised ‘Is there still controversy about the Buddha’sbirth place?’

The great Master is no more with us but the path he hasshown is with us to be followed. To be near the Buddha isto follow the path he had shown. The greatest way to payour respect and to honour the great master is to practisethe Noble teaching.

Life of the Buddha has been written by many writers aroundthe world. People who were inspired by the profoundteachings of the Buddha led them to write in their nativelanguages for the benefit of many. ‘Sugat Saurabha’ an EpicPoem from Nepal on the Life of the Buddha by ChittadharHridaya is one of them. This epic was written in NepalBhasa, Newari, language which is translated into English.We thank with appreciation Mr. Subarna Man Tuladhar,one of translators, for writing this article for our readers’benefit. Hope this will encourage some of us to read fullversion of the book itself.

The Buddha taught how one can overcome suffering. Thecause of suffering is craving and suffering arises due toignorance. In the article written by Dr. Dharma Shakya,he clarifies this in the simple language. To overcomedeluded mind, one needs to be vigilant. To be able to seethings in there true nature is what Buddhist meditationteaches us. Mr. Uttam Ratna Dhakhwa, an Acharya in theVipassana tradition of Sayagyi U Ba Khin and S N Goenkahas kindly answered questions which frequently arise inour mind ‘what is Vipassana meditation?’

Happiness can be gained here and now. ‘Heaven is whereone can get happiness’ is something which the Buddha didnot preach. When one generates universal loving kindness(Metta), compassion (Karuna), sympathetic joy (Mudita)and equanimity (Upekkha), the bliss is here and now. Weare sure that the poem on ‘the four sublime abodes’ by Mr.Dolendra Shakya will inspire our readers.

In who is who in Buddhism in Nepal, we have a briefbiography of Late Pandit Dibya Bajra Bajracharya, who wasone of the well known practitioners in Newar Vajrayanatradition. We thank Mr. Vinaya Ratna Dhakhwa for hiscontinuous support to our society. Similarly, for thoseNepalese who would like to read in their own language,we have included an article on ‘Buddha Dharma andHuman rights’ by Sunita Manandhar which came secondin our joint essay competition held in 2007. Mrs AnuSthapit contributed fitting short article on ‘Habit’ whichwe hope will be an inspiration to our readers to reflect onour life. Mrs. Padma Tara Sakya’s reflection on ‘DharmaPractice in our Daily life’ is also inspirational.

LNBDS would like to announce great news about our 1st

successful art competition held in 2011 in Nepal incollaboration with Young Men’s Buddhist Association(YMBA) of Nepal. This is a new step taken by us to bringawareness and to promote the Buddha’s teaching amongnew generation through art. One of the art works fromthis competition is printed in this issue’s front cover. Thisyear we will hold our 3rd essay competition on “SvST jIvnkolAgI buË i]öA” “Buddha’s teaching for healthy life” incollaboration with the Buddhist Youth Group, Kathmandu.

We hope all our readers will enjoy reading this journal, asmuch as we have enjoyed presenting it to you. May peaceand contentment be with you.

‘B‘B‘B‘B‘Bhavhavhavhavhavatu Satu Satu Satu Satu Sabba Mabba Mabba Mabba Mabba Mangalamangalamangalamangalamangalam’’’’’

May 2012 Lumbini 4

The Buddha explaining the value of Giving (Dana Paramita)and its connection with Namobuddha (Front Cover)

This is one of the art works completed by young artistsfrom Patan, Nepal during the Art Competition organisedby Lumbini Nepalese Buddha Dharma Society (UK) incollaboration with Young Men’s’ Buddhist Association ofNepal (YMBA) held in July 2011 in YMBA premises inPatan, Nepal. It showed the Buddha explaining theimportance of the highest form of Dana Paramita - DanaParamattha Paramita which means giving even one’sown life out of compassion to help others and its connectionwith Namobuddha. This is practised by a bodhisattva whoaspires to be a Buddha.

Namobuddha or Namura as it is popularly known is theone of the holiest Buddhist sites in Nepal. Namura is about30 km from Kathmandu. In one of a past lives, when theBuddha was practising the Behaviour of Bodhisattvas, hesaw a hungry tigress who was on the verge of eating herown cubs. The Bodhisattva was so much moved by thesight that he offered his own body to tigress and her cubsto feed on. There is a carved stone tablet depicting thenBodhisattva offering flesh from his own body to tigress andher cubs. It is said that his hair, bones and so forth weremade into a stupa, now known as NAMO BUDDHA.(Mahasatva Jataka/Vyagri Jataka)

BUDDHA VIHARA FUND APPEAL

With aim of having our own Vihara for the benefits of all we have established a Vihara Fund.

Vihara in Pali, the language used by the Buddha himself, means a dwelling place where Buddhist monks and nunsdwell. In the Buddhist text it is written that to build or participate in any form in building a Vihara is consideredhighly meritorious act. This is the spiritual place where the nobleness is practised by many for the harmonious lifeand salvation of all.

We would like to appeal to all our well-wishers to help the society to fulfil its aim by donating whatever you can.Please forward your donations to LNBDS (UK), 11 Mulberry Drive, Slough, Berkshire SL3 7JU. Chequeshould be made payable to Lumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara FundLumbini Buddha Vihara Fund.

Kill Your Anger'Slay anger and you will be happy, Slay anger and you will not sorrow,

For the slaying of anger in all its forms, With its poisoned root and sweet sting -That is the slaying the nobles praise, With anger slain one weeps no more.'

~ S.I: 161

5 Lumbini May 2012

Buddha described three fires that are burning in every oneof us which cause human suffering. What three fires- fireof greed, fire of hatred or ill will and fire of delusion orignorance (Lobha, Dosha and Moha)?

Although ignorance, attachment and anger are describedas three fires, three delusions or three poisons, IgnoranceIgnoranceIgnoranceIgnoranceIgnoranceis regarded as the main cause of our suffering and is thecause for us remaining in an unenlightened state becausewhen you think it carefully other two poisons –attachment and angerattachment and angerattachment and angerattachment and angerattachment and anger and the rest of the unwholesomemental factors arise because of this single all importantcause.

What is Ignorance?What is Ignorance?What is Ignorance?What is Ignorance?What is Ignorance?Ignorance is quite a common word in Buddhist texts andteaching. So, what is ignorance? Is it the lack of academicknowledge or lack of academic qualification from collegesor universities? ‘No’ according to Buddhism. We are nottalking about ordinary ignorance e.g. lack of knowledgethat dirty water causes many diseases etc. According toBuddhism ignorance /delusion is not realising the truenature of life, believing impermanent to be permanent,expecting only pleasant things never expecting unpleasantthings; wanting pleasant things all the time and notwanting unpleasant things at any time, expecting one toremain young and healthy all the time; behaving and actingif one is going to live for ever even though every one knowsthat we have to die one day. When an unpleasant thingslike serious illness, deaths of loved ones and personalcalamities like divorces, separations, redundancies etc. orother disasters happen then asking why me, why at thistime of life. This is ignorance according to Buddha’steaching.

When I think of it, it is not only people who are regardedpsychiatrically ill by the society because they behavedifferently to norm of the society who are deluded but allof us who lack realisation of the true nature of life aredeluded to some extent and we act and behave accordinglyjust like psychiatric patients.

The ignorance we are discussing here is not somethingwhich we have acquired in this life from up bringing orfrom training. It is innate, very natural, not somethingsomebody has put in our head as mentioned in Mahayanatexts and has been with us life after life. Nobody has toteach us. It is just there and we act and think almost everysecond very often unconsciously. Until we can eradicatethis innate ignorance which is the first link in dependentorigination we are bound to remain in this Samsaric worldas an unenlightened being.

Ignorance is the main cause of suffering – How correct is this statement? Dharma Shakya, Slough, UK

What is Greed?What is Greed?What is Greed?What is Greed?What is Greed?The belief that there is all important, permanent self isresponsible for unwholesome mental factors includinggreed for excessive material wealth and sensual pleasures.Because of this innate belief we always want to protectthis concept of self. We want to acquire material things asmuch as possible to protect it like nice houses, big cars,lots of money and other physical securities like better jobs,bank balance, pension etc. Not only material things wealso like psychological and emotional securities likewanting others to have similar views and opinions likeours. We would like every one to regard us superior andwould like to be recognised as some one special. This desirefor bigger and better things has no ending. As soon as oneis fulfilled we want some thing better and so on. This isthe nature of desire.

Most of us seemed to spend 100% of body, mind andenergy during our waking hours, may be even in ourdreams, in trying to fulfil our temporary worldly desireseven neglecting our health, families and friends with themistaken views that wealth, fame and power will bring allthe happiness we will ever need in this life. If that is thecase, then I suppose it is Ok to spend all our time likethat. But we know from experience that it is not so. Truehappiness is achieved not just with amassing materialwealth and power; it also needs spiritual practice. Reflectingon impermanence of life and contemplating onunsatisfactoriness of life will help us to cultivate thisbalanced attitude in our mind.

What is Need and what is Greed?What is Need and what is Greed?What is Need and what is Greed?What is Need and what is Greed?What is Need and what is Greed?As a lay person we have many responsibilities.Responsibilities to our spouses, our children, other familymembers, our friends and the society we live in. Hencenot being greedy does not mean that we renounce everything and neglect our own health and well beingcompletely. As a lay person if we can not provide the basicneeds to our near and dear ones then there is somethingwrong with us unless we are physically or mentally disabled.Every living being needs certain basic things for theirsurvival and well being. Even the Buddhist monks andnuns need these. Buddha himself used to ask according toBuddhist books when he met fellow Buddhist monksabout their physical well being and used to ask if theyhave any difficulties with four requisites - food, shelter,robe and medicine. As a lay person we should strive hardto meet our and our family’s needs to maintain physicalhealth and well being. But we need to realise that excessivedesires for material things may bring temporary happinessbut it will not last long. Hence we need to differentiate

May 2012 Lumbini 6

The Four Sublime Abodes Mr. Dolendra Ratna Shakya

If don’t like death, why go on killing?If don’t like to be beaten, why go on beating ?

Indeed, happiness and peace do all really seek,So, be yourself happy and keep others happy too.

Thus, loving-kindness (Maitri) be developed,With love and affection in mind.

Living-creatures of all kinds,

Big-small, strong-weak, haves-have nots,Be they men, birds, animals or worms,

Let move your mind having seen the wretched.Thus, let compassion (Karuna) be developed,

Wiping tears of others.

Having the sight of rich and prosperous,Why you feel depression and distress in mind?

Why you spoil your mind envying them?Instead, get gladdened and be cheerful.

Thus, let appreciative joy (Mudita) be developed,Having seen the prosperity, though not of

your own, at sight.

Joy and sorrow, gain and loss, fame and defame, abuse and praise,

Taking them as your companions,never get disturbed by them.

Having the quality of seeing things equally well,Enjoy their company ignoring their respective nature.

Thus, let equanimity (Upekkha) be developed,Keeping your mind balanced and alert.

Maitri, Karuna, Mudita and Upekkha,These four are the sublime abodes,

Living in them, let’s feel the heavenly bliss,Avoiding the worldly entanglements base,

Being free from the clutches of sufferings (Dukkha),Proceeding towards Nibbana, the real and permanent

peace.

The End

between what is ‘Need’ and what is ‘greed’. These may bedifferent for different people.

What is Ill will or hatred?What is Ill will or hatred?What is Ill will or hatred?What is Ill will or hatred?What is Ill will or hatred?Anyone who prevents us from fulfilment of our desiresbecomes our enemies. We will have various degree of illwill towards them from just mild irritation to murderousthoughts. If we feel any one is better than us we feel jealousand start hating them. Because of this ignorant view nationsgo to wars as happened in Korean and Vietnamese wars -Western capitalist views against Communist proletarianviews with millions of deaths on both sides and untoldsufferings to millions more. This happened because of fearof loosing the present that rose because of ignorant viewof permanent self or ‘I’. ShantidevaShantidevaShantidevaShantidevaShantideva, a great Buddhistscholar, meditator and poet of 8h century AD describedthis ignorance as follows:

“H“H“H“H“Hooooow much suffering and fearw much suffering and fearw much suffering and fearw much suffering and fearw much suffering and fear, and, and, and, and, andHow many harmful things are in existence?How many harmful things are in existence?How many harmful things are in existence?How many harmful things are in existence?How many harmful things are in existence?If all arise from clinging to the ‘I’,If all arise from clinging to the ‘I’,If all arise from clinging to the ‘I’,If all arise from clinging to the ‘I’,If all arise from clinging to the ‘I’,What should I do with this great demon?” -What should I do with this great demon?” -What should I do with this great demon?” -What should I do with this great demon?” -What should I do with this great demon?” -ShantidevaShantidevaShantidevaShantidevaShantideva

When he said all suffering arises from clinging to ‘I’ Ibelieve he was referring to us thinking excessively about‘I’, ‘me’ and ‘mine’ to the total exclusion of other’swellbeing and I believe suffering he was referring to is notonly for suffering caused by natural phenomena like illness,old age, hunger and other natural calamities, some of whichare inevitable but he is also referring to more deepersuffering some of which are man made and are due tomental restlessness and mental turmoil.

BBBBBuddhauddhauddhauddhauddha’’’’’s advice to os advice to os advice to os advice to os advice to ovvvvvererererercome suffering (Dcome suffering (Dcome suffering (Dcome suffering (Dcome suffering (Dukkha):ukkha):ukkha):ukkha):ukkha):Wake up-wake up to the truth of true nature of the worldi.e. changing nature of all things and phenomena; existenceof suffering (unsatisfactoriness) and non-existence ofeverlasting permanent self or ‘I’. That is wisdom accordingto Buddhism-eradication of ignorance. Wisdom is theunderstanding of nature of impermanence; it is theunderstanding of reality. Wisdom comes from mindfulnessand concentration (Geshe Tashi- four noble truth). Thiswill loosen the hold the concept of ‘I’ has on us. It willreduce our innate habit of self centredness and selfcherishing behaviour which all of us have to some extent.It will make us realise that just like us every one wantshappiness and nobody wants suffering. This realisationwill help us to develop equanimity and compassion topeople around us. This is the path to inner peace and truehappiness. According to His Holiness Dali Lama it is notpossible to have true happiness simply from external thingswithout inner peace. Sooner we realise this quicker wewill be able to lead happy and peaceful lives. I would liketo conclude my article with the following quote:‘The real happiness in life starts when you begin to cherishothers’ – Lama Zopa Rinpoche, Kopan Monastery, Nepal.

'Decay is inherent in allcomponent things!

Work out your salvation withdiligence!'

~ D. II. 156

7 Lumbini May 2012

Q 1:Q 1:Q 1:Q 1:Q 1: How long have you been teaching and practisingVipassana meditation according to the Sayagyi U Ba Khinand S N Goenka tradition?A:A:A:A:A: I have been practicing Vipassana since 1982 and teachingsince 1988.

Q 2:Q 2:Q 2:Q 2:Q 2: With your long experience of Vipassana meditationpractice would you explain briefly what is Vipassanameditation and its practical benefits for the benefit of ourreaders?A:A:A:A:A: Vipassana is the cultivation of Sheela, Samadhi & Pannaat experiential level. It enables us to be aware and developunderstanding of deeper psycho-somatic process that isgoing within us. Understanding of this inner reality atexperiential level enables us to remain calm andequanimous while facing challenges of life.

Q 3:Q 3:Q 3:Q 3:Q 3: There are so many meditation techniques taught bydifferent meditation masters. In your opinion do they havesame beneficial results?A:A:A:A:A: I do not know about other meditation techniques. Anymeditation practice that enables us to understand ourdeeper reality at experiential level is beneficial. If thetechnique is based on use of universally acceptable objectof meditation and does not involve imaginations thatshould be beneficial to all.

Q 4: Q 4: Q 4: Q 4: Q 4: You have mentioned about universally acceptableobject of meditation. So what meditation object or objectsare used in this tradition? Please describe briefly for thebenefit of our readers.A:A:A:A:A: Our own breath and body sensations are the twomeditation objects used in this tradition. Both objects arerealities closely related to both our mind and body. Theyare acceptable to people belonging to any religion, anytradition hence universal.

Q 5: Q 5: Q 5: Q 5: Q 5: What advice is given for an aspirant meditator inthis tradition e.g. attending a retreat, continuing with dailypractice, observing Sila (moral code) etc.?A: A: A: A: A: For any aspirant meditator, first 10 day course is a trialperiod. He or she goes through an intense experience in10 days. He or she is then advised to undertake two hourdaily practice, few minutes practice before going to sleepand few minutes after waking up. He or she is also advisedto participate in a weekly one hour group sitting andrefresher 10 day course once a year. The purpose is togradually inculcate habit of awareness and equanimitytowards our own inner reality, which in turn help us moveaway from negativity and reactive behaviour pattern.

Vipassana Meditation in the tradition of Sayagyi U Ba Khin and S N Goenka Mr. Uttam Ratna Dhakhwa

Q 6:Q 6:Q 6:Q 6:Q 6: Many young people think that spiritual practiceincluding meditation is for the old people. How can weconvince them that it is for every one?A:A:A:A:A: Asian people often have hangover of traditional Hindusystem of Ashrams i.e Vidyashram, Grihasthashram,Banaprasthasram and Sanyashashram and that peopleshould go for spiritual practice during Sanyasashram. Youngpeople readily accept Vipassana when experiencedpractioners explain it’s scientific nature and it’s practicalbenefit in day to day life.

Q 7:Q 7:Q 7:Q 7:Q 7: You have mentioned practical benefits of meditation.What are the tangible benefits of Vipassana Meditation inyour experience?A:A:A:A:A: As we practice regularly, we develop habit of being awareof our respiration and body sensation most of the time inour daily life. Whenever we come across challenges of life,we immediately notice changes taking place at gross levelin our respiration (breath becoming heavy) and at a moresubtle level in our sensation (we feel changed sensations inour body). These changes alert us and instead of blindreaction towards those challenges, we learn to remaininternally calm and deal with the challenges calmly. Suchhabit often turns difficult situations into positive situationsfor us. People who have to make frequent difficultdecisions find this habit very fruitful.

Q 8:Q 8:Q 8:Q 8:Q 8: Only a very small percentage of world’s populationpractise Dhamma and meditation. In your experience hasthe people’s attitude to spiritual practice and meditationhas changed in Nepal and overseas?A:A:A:A:A: Although number of people practicing Vipassana is stilllike a drop in the ocean, it is already attracting more andmore people from all walks of life. With recurring crisisin politics, in education system, in business and in almostall spheres of life, people are looking for alternative socialrole models. Good Vipassana meditators are slowlyemerging as potentially good non sectarian social rolemodels for new generation. This is happening in Nepal,in India and now there are indications that it is emergingin western countries and also in mainland China.

Q 9:Q 9:Q 9:Q 9:Q 9: Some one asked us what actually happens duringmeditation. Would you share your personal experiencewith our readers?A:A:A:A:A: As you cultivate pure Sheela (during Vipassanameditation course), your mind tends to become calmerand with this base you cultivate and develop concentrationof mind (Samadhi). Once the mind become calmer andmore concentrated, you start penetrating inner reality ofyour mind body process. You open up to you inner reality

May 2012 Lumbini 8

Different people have different habits. Some peoplehave good habits and some people have bad habits.Habit is sometime called second nature. Man can notgo against his own nature so he can not go against thehabits. The good habits are those which contribute toone’s well being, i.e. verbal, physical and mental. Badhabits are those which are harmful to us. It should bethe aim of all parents to teach good habits to theirchildren from infancy and to root out their bad habits.

That is why the Buddha taught us 2600 years agoabout good habits. Those good practices which theBuddha taught can be known as Five precepts (PancaSila).

1. To abstain from killing. This means not to harmoneself and others in any ways.

2. To abstain from stealing. This means not to takethings which are not given to us.

Lumbini Dana FundThe LNBDS has launched the Lumbini Dana Fund in May 1998

on the auspicious day of Buddha jayanti. The purpose of the fund is to put the Buddha’steachings to practice. Karuna (compassion) is to extend our kindness to others in need.

The fund intends to help poor and orphans in Nepal. Up to now the society hassponsored six orphans from Ramechhap village regularly since 1998, five destituteCancer patients from Nepal in 2003 and regular donation to Dallu orphanage in

Patan from January 2009. LNBDS hopes to expand such noble work. The LNBDS’saim is to concentrate on education, health and religion. The LNBDS depends on your

generosity to make this task a success.Please make cheque payable to the Lumbini Dana Fund

(processes going on in conscious, sub conscious andunconscious mind) of which you were not aware of sofar. This process may often be painful but in the end youfind it quite beneficial and quite calming and peaceful.

Q 10:Q 10:Q 10:Q 10:Q 10: Do you believe that there should be balance betweenmaterial wealth and some form of spiritual practice forthe peace and happiness?

A:A:A:A:A: It is not the material wealth but our attitude towards it

is the problem. Earning money honestly and spending itfor fulfilling our needs and sharing a portion of our incomefor the benefit of others (through charity) prepares a goodground for our spiritual development and for our innerpeace, harmony and happiness.

(Lumbini Nepalese Buddha Dharma Society (UK) wouldlike to thank Mr. Uttam Ratna Dhakhwa for sharing hisexperience with our readers. We wish him success in hisnoble effort.)

3. To abstain from sexual misconduct. Thismeans not to misuse one’s senses for sensualgratificatiton.

4. To abstain from telling lies. This means not touse one’s words in wrongful way to hurt others.

5. To abstain from taking intoxication and drugs.This means not to intake any substances whichclouds our clear thinking.

These five precepts are very powerful disciplines inhuman lives. These precepts help us to overcomenegative habits in our lives and cultivate good habitsdaily. So who ever follows these disciplines, theyobviously come under good habited people. Whoever do not follow these disciplines will harbour badhabits. Therefore in the Buddha’s teaching, these fiveprecepts are known as foundation of good habitswhich will help us to become good.

HabitsHabitsHabitsHabitsHabits Anu Sthapit, London

9 Lumbini May 2012

WWWWWHOHOHOHOHO I I I I ISSSSS WWWWWHOHOHOHOHO I I I I INNNNN B B B B BUDDHISMUDDHISMUDDHISMUDDHISMUDDHISM I I I I INNNNN N N N N NEPEPEPEPEPALALALALAL

Late Pandit Dibya Bajra Bajracharya

Pandit Dibya Bajra Bajracharya (1919 – 1999 AD) camefrom a very renowned and learned family of Bajrachayas ofKathmandu, Nepal. He was one of the grandson of thenwell known royal physician Nil Bajra and eldest son of reputedVaidya Durga Bajra Bajracharya.

As he came from the family of Vaidyas (traditional medicalpractitioners) he had usedearlier part of his life learning,enhancing and propagatingAyurbeda. He had alsograduated in literature fromKasi Viswovidyalaya in 1938AD. He had learnt Sanskritfrom very educated Brahminteachers in Nepal. Hisknowledge of Sanskritlanguage was profound andhe also knew Pali language.

As he had developed healthproblem in the latter part ofhis life, he could not pursuehis professional life of beingan Ayurbeda practitioner. Itwas then that he had startedserious study of Buddhismon his own. His profoundknowledge of Sanskrit hadbeen very useful in hispursuit. He had taught Palilanguage to Bhikchus (leIf')and Bhikchunis (leIf'0fL) of Nepal in that connection.

As a tribute to his mother who passed away in 1979 AD, hehad started conducting talk programs on Asta SahasrikaPrajnaparamita (ci6 ;xl;|sf k|1fkf/ldtf) and Abhi Dharma(clewDd). He had also described Gurumandal Samadhi(meditation) (u'?d08n ;dflw) in full length. Later he delivereda very long discourse on Bodhi Charyavatar (af]lw rof{jtf/) forover a month in Lalitpur, Nepal which was appreciated bymany Buddhist devotees. Consequently, he was requestedto translate the holy text of Bodhi Charyawater from Sanskritto Nepal Bhasa by Bodhi Prakasan Kendra (a BuddhistPublishing House) in the commemoration of 15th WorldBuddhist Conference held in Nepal in 1986 AD. Later he

was entrusted to translate the abridged version of NavaMahayani Sutra (gj dxfofgL ;'q) from Sankrit to Nepali byMr. Bhakti Das Shrestha, a reputed Buddhist contemporaryscholar of Nepal. Second edition of the book had beenpublished from Taiwan. With this publication, existence ofLankawatar Sutra (nÍfjtf/ ;'q), Gandha Bhuha Sutra (uGwAo'x

;'q), Dasa Bhumik Sutra (bze'lds ;'q), Guhya Samaj Sutra(u'Xo ;dfh ;'q), Asta SahasrikaPrajanaparamita Sutra (ci6;xl;|sf k|1fkf/ldtf ;'q) came tolight to other Buddhistcountries other than Nepal,especially Japan and Taiwan.As a result, Lotus ResearchCenter, Lalitpur, publishedhis translation of those HolyScriptures in Nepal Bhasa.His other manuscripts likeSicchya Suchaya (lzIff ;d'Rro),Nispansa Yagawali (lgikGgof]ujnL), Sadhan Mala (;fwgdfnf) are presently with LotusResearch for publication.Besides, there are several othermanuscripts of Mahayanaschool translated by himwhich are ready for printing.

To conclude, Pandit DibyaBajra Bajracharya was widely

acclaimed by scholars far and wide for his knowledge ofMahayana and Bajrayana schools of Buddhism. Hiscontribution as a translator of many Mahayani literatures intoNepali and Nepal Bhasa had enriched Neplalese literature.Even though similar work had been done by foreign scholars,he had excelled in his work because of his originality as hewas born and brought up in the environment conducive tothe topic. So his contribution to revive Mahayana andBajrayana schools of Buddhism in Nepal and abroad will becherished for a long time.

(The society would like to acknowledge the contribution ofMs. Sumati Bajracharya and Mr. Bhuwan Dhakhwa in thepreparation of this brief biography)

Mr. Vinaya Ratna Dhakhwa

We wish all our supporters a happy and a prosporous Buddha Jayanti 2556May konwledge of Wisdom prevail the world. ~ LNBDS

May 2012 Lumbini 10

Q.Q.Q.Q.Q. Venerable sir, There has been a long standing debategoing on regarding the birth place of the Buddha –Lumbini, that India has been trying to propagate it as anIndian territory where as we know it is in Nepal. Will youplease give your view on this? Thank you. – KrishnaChakhun

A. A. A. A. A. A few years ago one of the Thai scholars published abook claiming that Buddha was born in Thailand. Underthe basis of Buddhist culture and some similarities in dailylife, he suggested that the Buddha was born in Thailand.Similarly, a Tharu scholar, one of the ethnic groups ofNepal, claimed its lineage to the Buddha and its originality.I believe there are many more who is trying in differentways to claim their relation to the Buddha and his placeof birth. It is not a new issue and will not end peoplesearch for identity and originality. Therefore, one shouldnot be surprised to hear proclamation of India that theBuddha was born in India, not in Nepal. After all theBuddha preached for 45 years in various towns and citiesof India until his Parinirvana at Kushinagar. Many researchworks and excavation investigations have alreadyestablished clearly that the site is in Nepal. The questionis what is the reaction of Nepalese government and itspeople towards India’s claim?

Lumbini is one of the holiest Buddhist pilgrimages siteon the earth where the Buddha was believed to be bornon the full moon day on Friday in the month of Vaisakhain the year 623 B.C. However, this site was unknownuntil 1st December 1896 until Dr. Anton A. Fuhrerdiscovered the Ashokan Pillar, nine feet above the groundand 10 feet below the surface and 6 feet above the base.The stone engraved edicted pillar was established tocommemorate King Ashoka’s visit to the holy place. Oneof the sentences on it says; Hida Budhe JatetiLuminigamme – ‘Budddha was born here in LumbiniVillage’.

Although, the inscription definitely defines the place ofBuddha’s birth, controversy on the Buddha’s birth placebegan when a news on Ashokan inscription was publishedin local newspaper the ‘Daily Asha’ on August 24, 1928in Kapileswara, Orissa. A few scholars, especially fromOrissa, India, presented such controversies because ofnationalistic pride and view, which is their right, althoughacademically, anthropologically and historically it appearedas ‘not genuine’ and spurious copy of the record’ etc. Prof.Nabin K. Sahu, a historian from Orissa published a bookin 1959 and wrote ‘Buddha was born in Orissa’ - ‘the realbirth place of Buddha is Kapileswara; not Lumbini ofNepal’. It appeared that this claim was made on the basisof cultural similarity and probably misinterpretation of

Is there still controversy about the Buddha’s birth place?(Venerable Sujan was kind enough to answer this question which was raised at our Buddha Jayanti Celebration 2011.)

Alexander Cunningham’s work, which was written beforediscovery of Ashokan Pillar in Lumbini.

It is quite amazing to note that an inscription has beendiscovered from Kapileswar which contains the samesubject matter as found in the Tarai Pillar inscription. Thescripts of it belong to the time of Ashok and a script writernamed “Chundraya” had written them. He had signed hisname in Kharostri script. In this inscription it is foundwritten that Buddha Dev was born in Orrisa”- [Buddhismin Orissa - 1959, pp 1-2].

On the basis of facts, description of Chinese Pilgrims,Geographical structure, archeological facts, the AshokanPillar and Maya Devi Temple, and most recent discoveryof Marker Stone in Lumbini Garden provided clear pictureof the place where the Buddha was born. Further more,on the pillar itself was written ‘the Buddha was born herein Lumbini.’ All these provided ample proof that theBuddha was born in Lumbini, which lies in present dayNepal. It is sad to bring to attention hear of the fact thatNepalese accept the Buddha as the icon of the country.However it seems that the people and government ofNepal have not only neglected his birthplace but also havehesitated to accept his teaching. It was international andBuddhist organizations, in particular UNESCO, thatinitiated a master plan of the site and draw Nepalese peopleand government’s attention to it; whereas in India,particularly in Orissa, they continue to contribute greatlyto the growth and development of Buddhist sites. BothNepalese government and Nepalese people should learnfrom these developments and consider seriously in thepreservation, promotion as well as conservation of theLumbini.

Furthermore, the Buddha once said, ‘one who sees theDhamma sees me’. So, debate on where he was born couldbe regarded as irrelevant. On the basis of the facts so farpresented the evidence of his birth in Lumbini in presentday Nepal is beyond doubt. Therefore, rather than wastingtime in the controversy where the Buddha was born, whichhas already been established it is better to cultivate yourselfinto his teaching and know who we really are and fulfillthe purpose of one’s own birth.

Further reading:

1. Harihar Raj and Mrs Indu Joshi, Antiquities of BuddhaShakyamuni Birth Place in the Nepalese Tarei, Publishedby The Nepal Studies: Past and Present (Kath: Printed atNepal Press)

2. Bhikkhu Sudarshan Mahasthavir, Lumbiniya Kichalaya,(Kath: Pub. by Srikirti Vihar, Kirtipur) B. K. Rana: Nepal’sLumbini: where the Buddha was born (The HimalayanVoice, 2010)

11 Lumbini May 2012

‘Sugat Saurabha’ An Epic Poem from Nepal on the Life of the Buddha byChittadhar Hridaya

Subarna Man TuladharThe Sugata Saurabha is an epic poem that retells the storyof the Buddha’s life. It was published in 1947 in theNepalese language, Newari, by Chittadhar Hridaya, oneof the greatest literary figures of 20th-century Nepal. Thetext is remarkable for its comprehensiveness, artistry, andnuance. It covers the Buddha’s life from birth to deathand conveys his basic teachings with simple clarity. It isalso of interest because, where the classical sources aresilent, Hridaya inserts details of personal life and culturalcontext that are Nepalese. The effect is to humanize thefounder and add the texture of real life. A third point ofinterest is the modernist perspective that underlies theauthor’s manner of retelling this greatspiritual narrative. This rendering, in along line of accounts of the Buddha’s lifedating back almost 2,000 years, may bethe last ever to be produced that conformsto the traditions of Indic classic poetry.It will not only appeal to scholars ofBuddhism but will find use in coursesthat introduce students to the life of theBuddha.

Lumbini is the first canto of his epic,SUGAT SAURAV. Situated betweenKapil Bastu, Sidhartha Gautam’s nativetown where he spent 29 years of his lifeas a prince and Devadaha, SidharthaGautam’s mother’s natal home town,Lumbini is the most glorious and mostauspicious land because SidharthaGautam was born here. It was a pleasure garden entertainedby the people of Kapilbastu in Buddha’s time.

The canto, Lumbini, presents a scenic picture. The mellowlight of the sun, the merry note of the sweet birds and thedramatic sight of flora and fauna conjure up to the reader’smind the magnificent scene and the quietness of theverdant grove.

The poet ‘Hridaya’ did not believe in the supernatural.For the historical portrayal of the nativity of ShakyamuniBuddha in the canto ‘Birth’, he was reluctant to followthe footsteps of his predecessors who described the Buddhasuper normally. No supernatural elements as described in‘Lalitbister’ can be found in his description of the Buddha’sbirth. In the authorised religious texts, the Buddha isdepicted as one who has taken seven steps immediatelyafter his birth and from each step he had taken, lotusbloomed. But Chittadhar put this element of the

supernatural as follows so as not to hurt the feelings ofthe believers:

“The chief of the army was ordered in to be shown him,then.The Baby was turned over for seven attendants to hold. The passing of the new born baby through their handsthat was as delicate as lotusesSeemed to the Shakya army chief like a baby crawlingover lotus blossoms!” (Page 38: 1, 2, 3 & 4 lines)

The other feature of this canto is the vivid description ofthe red carpet welcome accorded to the new-born baby in

Kapilbastu. While describing the city ofKapilbastu, the poet was successful ingiving a fine portrayal of the Nepaleseart, architecture and painting in theminutest detail. Likewise, by way ofdescribing the musical band thatmarched at the top of the welcomeprocession, the poet portrayed clearly thewhole gamut of musicalaccomplishments of the Nepalesepeople.

The creative genius of the poet can befound unfolded in the canto, ‘Mother’.This canto begins with the demise of theQueen, Maya Devi, mother of Sidharthaand ends in the prophesy of the sage Asitthat the child would either be a universalmonarch or a great sage. The poet who

himself lost his mother when he was but a boy, has givena pathetic description of the loss of Sidhartha’s mother bydeath. The last rite of the queen was made to be performedin accordance with the Newari custom, the intention ofthe poet here being to show an acquaintance with theNewari funeral rites.

Although the poet Chittadhar in the canto, ‘Family Tree’branded Sidhartha as one belonging to Shakya clan of solardynasty, in the canto, ‘ A Pleasant Childhood’ Sidharthais depicted as one who has been bred and brought up as aNewar. He was given to wear pyucha bracelet when hewas two months young. His rice feeding ceremony wasperformed when he was six months young. A garland ofrice cake called yomari was put around his neck when hewas two years of age. All these customary performancesbear eloquent testimony to the fact that he was treated asa Newar. The poet in this canto also, unlike other writerswho have tried their hands at writing Buddha’s biography,

May 2012 Lumbini 12

took good care not to depict Sidhartha as someonesupernormal. In the authorised Buddhist texts it isdescribed that when young Sidhartha was taken toShankya’s sacred shrine room, the stone images of godsand goddesses that dotted the shrine room fell prostrateon the floor to show respect and reverence to princeSidhartha. But Chittadhar instead of giving descriptionto such supernatural happenings displayed his superbcraftsmanship simply by saying that in the presence of theprince the stone images of gods and goddess paled andlooked dim.

Likewise Sidhartha was given to understand in this cantoNewari nursery rhymes folk songs and literature, juvenileNewari expressions etc.

The canto ‘Education’ begins with the description of thehermit school which Sidhartha first attended and ends inarriving at a decision to send a team of marriage brokersto Dandapani’s house to ask for his daughter in marriageto Sidhartha. The another interesting feature, of this cantois the solemnisation of Vratabandha ceremony of PrinceSidhartha in accordance with Newari custom. The poetby so doing has introduced to non-Newars what theceremony is about, what rites are performed in itscelebration and why. One other highlight of this canto isthe argument that the prince Sidhartha had with Devdutta.Devdutta, who chose to stand on the way to Siddhartha’sprogress and prosperity, had his first encounter withSidhartha about a duck-hunt. The episode of duck-hunthas been an index to what kind of person Sidhartha wouldbe in future.

In the canto ‘The Great Renunciation” the poet hasdescribed in an elaborate manner how the prince Sidharthawhile going round the city chose to live the life of areligions mendicant. Although his father King Sudhodanaleft no stone unturned to entangle the prince in theluxurious life of the palace, it all ended in smoke whenthe prince on his trip round the city saw the old, the sick,and the dead—all sights of suffering. At the sight of thesesufferings prince Sidhartha decided to leave the lay life.The poet has not presented in this epic supernormalhappenings associated with Sidhartha’s great renunciationthat usually find mention in those authorised Buddhisttexts. The prince could get out of the palace not becausethe gate flung open by itself as mentioned in the authorisedBuddhist texts, but because thunder crashed over the gatecausing it break to splinters and it needed no opening.Likewise the prince was able to get out of the palacewithout being noticed by anyone else merely because therewas an elephantine rain that night. Thus what the poetdescribes is very down to earth.

The canto ‘Yasodhara’ revolves round, Yosodhara who wasaffected most by the prince’s renunciation. The poet whosuffered the pang of separation from his consort when hewas in jail knew very well what Yosodhara’s suffering mustbe like. This canto, therefore, presents in a heart touchingway the pang of separation Yasodhara suffered. It was inthe autumn season that the great renunciation of the princetook place. In this canto the poet has, therefore,contextually described what the autumn season is like andwhat festivals and traditional rites are performed by Newarsin this season.

‘The Enlightenment’ is one of the important cantos ofSugat Saurav. This canto obviously centers round theattainment of enlightenment by Sidhartha. From thiscanto onwards the poet has given up describing Sidharthaas a person belonging to any particular tradition or ethnicgroup. The Buddha has not been depicted as a divine beingmanifested in human shape as described in Lalitvistar andother authorised Buddhist texts. Sidhartha in quest oftruth went for different schools and teachers, but all invain. Ultimately under a bo-tree in Gaya when hemeditated, enlightenment dawned in his mind and hebecame the Buddha, the Enlightened one. After havingconquered the mara, the evil temptation in all forms, hebecame the enlightened. Poet Chittadhar has not depictedmara in the epic in the forms of supernatural beingsstanding on the way to his enlightenment. They aredepicted as states of mind that arise in the mind such askama, krodha, moha, trisna etc. The season of spring hasbeen depicted as the chief of the army of the mara andflowers, wind and birds have been used as his weapons.Determined to attain enlightenment when Sidharthaconquered the mara in the form of kama, krodha, moha,trisna, enlightenment dawned his mind. The four nobletruths that there is suffering, all sufferings have their origin,there are ways to end suffering and the ways to endsuffering are eight fold noble paths are well described.

Poet Hridaya has portrayed in the canto ‘The BasicTeachings’ the fundamental characteristics of the Buddhistreligion. Soon after the attainment of enlightenment howthe Buddha travelled far and wide to propagate his belief,how a large number of people left lay life and donnedthemselves in saffron robes under the influence ofBuddhism, how great merchants like Anathapindakabecame his devoted lay disciple, was mentioned in thiscanto. Four noble truths, eight fold noble paths are alsodescribed here. The poet seems to have taken the help ofBuddha charitra by Aswaghosh and Buddhacharya byRahul Sakrityayan in his presentation of Buddha’steachings. This canto is more descriptive than poetic.

13 Lumbini May 2012

The canto ‘The Great Lay Disciple’ does not in any wayunfold the poetic genius of Hridaya, nevertheless he hassuccessfully managed to incorporate here Newar culture,its norms and values as far as possible. Although the mainobjective aimed at is to portray how the Buddha’s doctrinefound popularity far and wide dramatically in a short spanof time, the poet here has brought into lightAnathapindika, the great lay disciple of the Buddha whohad offered selflessly to the Sangha what he had. Onefeature of this canto is Dana offerings to the communityof ordained Buddhist monks. Food offerings made to theBuddha and his community of monks by Anatha Pindakais much like that of Samayak, the largest Newar Buddhistfestival in which giant images of Dipankar Buddha aredisplayed and all of the Vajracharya Sangha in theKathmandu Valley is fed. This festival is performed oncein twelve year.

The Buddha has been presented in the canto ‘A Disputeover Water’ as the apostle of peace who preventedbloodshed from taking place. A dispute arising from thedistribution of water of the Rohini River took such aserious turn between the Shakyas and Koliyas that theysoon stood ready to enter into a war. It was about thistime that the Buddha turned up to resolve their differences.

In every poetic composition artistic sentiments called rasasare necessary. In this canto Chhittdhar has strived to giveexpression to heroism (Vira ras) one of the nine artisticsentiments. He has also blended in the local materials theflavour of his own artistic expressions.

The scene of army men coming out of their houses aresimilar to those who join the procession called KhadgaYatra holding sanctified and empowered swords duringMohani festival in the valley of Kathmandu.

The concluding canto of Sugat Saurav ‘Befor EnteringNirvana is descriptive in its form. It centres roundBuddha’s visits together with his disciple to different placesfor delivering sermon and his entering nirvana.Formulations of codes of conduct for monks are some ofthe highlights of the canto. The circumstances leading tothe death of Sariputra also is described here. The spread ofBuddha’s teachings in all directions and among all the crosssections of the people is mentioned here. The poet focusedon some of the Buddha’s views which he liked most. Hisview expressed in the following lines is one among them.

“Verify it with the discourses I have preached andVinaya rules to vouch for their accuracy.

Accept it gladly if it is accurate; if not, discard it.”(Page 350)

Likewise the poet describes Nirvana as follows:

“Just as a light goes out when it runs short ofoil

Similarly, one purged of defilements, attain nirvana”(Page 355)

Concluding Remarks

In the canto “Family Tree” while shedding light on theregime of Sudhodana, the poet has put forth his view ongood governance which goes to make him a democrat.Likewise other canto also depicts Hridaya as a socialreformer, soft liner, human right activist, realist, nationalistand down to earth poet who is dead against iron-cagedbeliefs, irrational customs and who has regard and respectfor social norms and lets women enjoy equality with men.One desirous of knowing Chhitthdar Hridaya needs toread his epic “Sugat Saurav” if he is to get a real acquaintancewith him.

”Sugat Saurav” is a remarkable contribution to Buddhistdoctrinal erudition that is sure to remain influential formany years to come. It is a great work of art noble in itsconception and perfect in its execution. Its finecraftsmanship, its down-to-earth description ofextraordinary features of the Buddha, its simple andsuggestive style, its high spiritual appeal, its straight forwardnarration, its homely images and illustration, its vivid andgraphic accounts of Newar rites——all combine to make“Sugat Saurav” a really great and grand epic poem.

I should, however, add that in the book “Sugat Saurav”the description given of Gautam Buddha makes him outto be a Newar and it is untrue. People have criticised it onthis ground. In this regard all that Chittadhar Hridaya hassaid in defence boils down to this: “The Lord Buddhaonly acquired the title of Buddha after he had attainedenlightenment. In the cantos which follow ‘TheEnlightenment’ the description given of the Buddha hasnot departed from authorised religious texts in the slightestdegree. To describe the Buddha inaccurately would certainlybe wrong. But it is quite another thing to make the samecomplaint about Siddhartha Gautam before he hadbecome the Buddha (The Enlightened One).”

Literature, no matter what language, is indeed the heritageof the world. It is the duty of academic institutions tohelp all languages take advantage of such heritage.

(We are grateful to Mr. Subarna Man Tuladhar for givingus permission to edit his original article to suit the objectivesof our society’s journal. Sugat Saurav was originally writtenby poet Chittadhar Hridaya in Nepal Bhasa - the originallanguage of Kathmandu valley. One of the translations ofthe original epic into English was done by Todd T. Lewisand Subarna Man Tuladhar –editor)

May 2012 Lumbini 14

Applying Dharma in daily life Padma Tara Sakya

Dharma in this context means Buddhist Spiritual Practice.This is not exclusive to the people who practice BuddhaDharma or Buddhism. Having similar virtuous qualitiesis common to practitioners in other faiths as well. Todevelop or practice good qualities like loving kindnessand compassion one does not have to belong to any faithat all.

Nobody wants suffering in life; everybody is looking forhappiness and peaceful existence. One should practiceobserving moral precepts, not harming others physically,verbally or mentally.

All religions teach us to be humble, decent, patient andhonest to be happy in life. Material things do not giveany long lasting happiness. We need to treat others withrespect as you want to be treated. We should always tryto solve problems by discussing or by skilful means.

We should train our Body, Speech and Mind. We shoulddo everything mindfully, not in impulse. It is not nice tobe angry. Nobody wants to be angry but if it can’t behelped but at least don’t react on it. So it is better to watchor just observe the anger when it comes and understandthat I am angry and I don’t want to be angry, that itselfreduces the strength of anger. Remember, our mind is theboss; the body follows its instructions. We should neverhurt any being through our physical form and never doany wrong physical action.

Taming the speech is much harder. Some people’s speechcan unintentionally hurt others’ feelings. As the DalaiLama says “when we are angry we are blind to reality.Anger may bring us a temporary burst of energy, but thatenergy is blind and it blocks the part of brain thatdistinguishes right from wrong. To deal with our problems,we need to be practical and realistic. If we are to be realistic,we need to use our human intelligence properly, whichmeans we need a calm mind.” People’s speech can make

or break others. Proper and gentle speech has got immensevalue.

Taming mind is more difficult than taming body andspeech. Mind gives emotional feelings, like pain andpleasure. It is very difficult to keep it under control. It islike a monkey which jumps from one tree to another everyfew minutes. Meditation is the best way to keep your mindcalm. It is very important to keep your mind under controlas it is the boss and it gives instructions and which ourbody follows. If you are mentally unhappy you can’t bephysically happy either.

Theoretical knowledge is very useful but equally valuableis showing understanding and consideration to others. Weshould respect our potential, but understand that there isno space for pride and feelings of superiority. We all haveequal potential.

Boddhichitta is the basis and support for the Mahayanapath and all the qualities of a Buddha. Like gold it won’tbe tarnished whatever one does to it. The three causalcharacteristics of Boddhichitta are the great compassion,the realization of emptiness and the mind of enlightenment.

After all as Dalai Lama puts it, “the very purpose ofspirituality is self-discipline, rather than criticizing others.We should evaluate and criticize ourselves. Ask yourself,what am I doing about my anger, my attachment, mypride and my jealousy? These are the things we shouldcheck in our day-to-day lives.”

As Ven. Lobsang Gyatso wrote in his book “Boddhichitta”there are four seals: four philosophical assertions distinctiveto Buddhism, namely that all compounded things areimpermanent, all contaminated things are (in the natureof ) suffering, all phenomena are empty and selfless, andnirvana is peace and bliss.

May all beings be free from pain and suffering!

'As a tree cut down sprouts forth again if its roots remain uninjured and strong, even sowhen the propensity to craving is not destroyed, this suffering arises again and again.'

~ Dhammapada 338

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15 Lumbini May 2012

cfhsf] kl/l:yltdf x/]s I]fqdf, x/]s ;dodfdfgj clwsf/sf] sÚ/f p&L/xG% . x/]s dfgj:jtGq, ;DdfgkÒj{s e]bjf/lxt, c?af^ zf]lift,lkl*t geO{sg af+Rg] clwsf/ g} dfgj clwsf/xf] . x/]s dflg;sf] g};lu{s clwsf/ g} dfgjclwsf/ xf] . olb sf]lx JolSt, dfgj eP/ af+Rg]xf] eg] p;nfO{ dfgj clwsf/af^ alGrt ugÚ{xÚ+b}g.cfh dfgj clwsf/ ;Úlgl:rt ugÚkg]{ sÚ/fdf dfgjclwsf/jfbLx?n] cfjfh p&fO/x]sf %g eg] sÚg}s]xL sfd gldn]sf] v)*df dfgj clwsf/sf] xggeof] cyjf dfgj clwsf/ ljkl/t sfo{ eof] egLlj/f]wsf] cfjfh lgsfNg]x?sf] ;+Vof klg lbgfgÚlbga(\b}uPsf] kfOG% .cfhsf] o:tf] ;dodf xfdLn] aÚ$ wd{nfO{ km]/L Psk^s ;Dem]/ aÚem]/ cgÚ;/)f ug{ kg]{ b]lvG% . aÚ$wd{ cfh / lxhf]sf] dfq wd{ xf]O{g, of] cfh eGbfnueu 2600 jif{ klxnf g} eujfg uf}td aÚ$n]dfgjhftLsf] ;+u;+u} ;DkÒ)f{ k|f)fLx?sf] p$f/ ug{k|ltkfbg ugÚ{ ePsf] wd{ xf] . cfkmÚ rqmjtL /fhfxÚg kfpg] df}sfnfO{ ;d]t %f]*]/ Ps hgf;j{;fwf/)f JolQmn] h:t} hLjg ljtfP/ axÚhglxtfo axÚhg ;Úvfosf] cfjfh #Gsfp+b} cufl*a(\gÚ ePsf zflGtsf gfos eujfg uf}td aÚ$sf]cjwf/f)ff dfgj clwsf/sf] cjwf/)ff;+u ldNbf]hNbf]ePsf] kfO{G% .;DkÒ)f{ k|f)fL ;ÚvL xÚg, bÚMvaf^ dÚQm eP/ ;Úvsf]sf/)f vf]Hg ;j{ k|yd eujfg aÚ$sf] k~rzLnnfO{cgÚz/)f ugÚ{kb{% . k~rzLnsf] kf+rj^f zLnn]x/]s k|f)fLsf] clwsf/nfO{ ;Úlgl:rt ub{% . k~rzLnleq dfgjclw/sf/sf] sÚ/f pNn]v ePsf] kfOG% .sÚg} klg k|f)fLsf] lx+;f gugÚ{, s;}sf] klg rLhj:tÚsf] rf]/L gugÚ{, c;To jf emÚ̂ f] sÚ/f gaf]NgÚ,k/:qL jf k/kÚ?if;+u Jolerf/ gugÚ{ / sÚg} klgk|sf/sf] dfbs kbfy{ jf cDjn ;]jg gugÚ{ g}k~rzLn kfngf ugÚ{ xf] . olb x/]s JolQmn] oLkf+r zLndfq kfng ug{ ;s]sf] v)*df klgpgLx? sÒsd{af^ ^f(f /xgÚsf ;fy;fy} x/]sn]dfgj clwsf/ k|fKt ug{ ;lsG% . To;}n] ;Eo;dfhsf] :yfkgf ug]{ xf] eg] x/]sn] k~rzLnaÚem]/ To;sf] cgÚ;/)f ug{ kb{% .l*;]Da/ 10 1948 sf] oÚgfO^]* g];gsf];fwf/)f ;efsf] k|:tfj 217 -s_ 3 af^ u|x)ful/Psf] #f]if)fkqdf hDdf lt; -30_ j^f wf/f /ljleGg pkwf/fx? ;d]t pNn]v ul/Psf] % . To;}u/L ljleGg ;dodf ljleGg k|sf/sf #]fif)ffkqx?klg lgsflnPsf] kfOG% . o;/L pNn]v ul/PsfljleGg dfgj clwsf/sf ljleGg wf/f / pkwf/fx? dWo] s]lx wf/f / pkwf/fnfO{ aÚ$wd{;+u Psk^s bf+h]/ x]/f}+ .;a} AolQm clwsF/df :jtGq / ;dfg %g\ - aÚ$

aÚ$ wd{ / dfgj clwsf/aÚ$ wd{ / dfgj clwsf/aÚ$ wd{ / dfgj clwsf/aÚ$ wd{ / dfgj clwsf/aÚ$ wd{ / dfgj clwsf/ ;Úlgtf dfgGw/

zf;gdf sf}zfDjL leIfÚx?n] cfoÚ:dfg ;fl/kÒqnfO{eGgÚeP cgÚ;f/ ÆsÚg} Pshgf leIfÚnfO{ cfkm\gf]cnu cfzg b]pm, geP agfP/ b]pm, t/ aÚ$leIfÚx?sf] cfzg glgsfn . lgsfn]df bÚSs^cfklQ xG% . ef]hgdf klg ;dfg b]pm .Æ of]sÚ/faf^ aÚ$ zf;gdf c? leIfÚx?nfO{ h:t} aÚ$leIfÚx?nfO{ klg ;dfg clwsf/ ePsf] b]lvG% .s;}nfO{ klg :j]R%frf/L lsl;dn] kqmfp, yÚgfO{cyjf b]z lgsfnf ul/g] %}g . aÚ$ sfndf chftzqÚn] b]jbQsf] nxnx}df nfuL cfkmgf] aÚaf lalDa;f/nfO{ h]ndf yÚgL cfkmÚ /fhf eof] . To;kl% /fhfljlDa;f/nfO{ s]xL gVjfO{sg h]nleq} ef]sef]s}/fvL /Xof] . cGtdf %Ú/fn] kfO{tfnfb]lv lr/]/ gÚg/ t]n %/]/ df/\of] . To;kl% cfkmÚn] sÚsd{ u/]sf]n]chft ;qÚn] kZrftfk u/L eujfg uf}td aÚ$sf]z/)fdf uof] . olx uNtLsf] sf/)f b]jbQn] /utafGtf u/L g}f dlxgf;Dd lj/fdL k/L cf]%\ofgd}/Xof] . eujfg aÚ$sf] z/)fdf hfg nfu]sf] klgh]tjgsf] cufl* kÚUg] ljlQs} hdLg kmf ]̂/ hldg-k[YjL_ leq *Új]/ g/sdf hGd eof] . o;/Ls;}nfO{ :j]R%frf/L kÒj{s kqmfp u/]/ yÚg]df p;n]g/fd|f] sd{sf] ef]u ugÚ{kg]{ sÚ/fdf dflysf] sÚ/fn]k|i^ ub{% . ;fy} s;}nfO{ klg oftgf cyjflgb{oL, cdfgljo cyjf ckdfghgs Jojxf/ cyjfb)* lbg xÚ+b}g eGg] sÚ/fnfO klg k|i^ ub{% .jf+bf jf bf; agfO{ s;}nfO{ klg /flvg] %}g ;a}k|sf/sf] bf;Tj / bf; Jofkf/ lgif]w ul/g] .aÚ$sfndf /fhf pb]gsf dxf/fgL :ofdfjtLsLvÚHhGt/f gfdsf n+u*L bfl; lbOg . pgnfO{dxf/fgL :ofdfjtLn] lbgxÚ+ cf& siff{kf)fsf] kmÒnlsGg k&fp+y] . Ps lbg kmÒnlsGg uPsf] ;dodfvÚHhQ/fn] eujfg aÚ$n] wd{ b]zgf ul//fVgÚePsf]b]lv%g\ . eujfg aÚ$sf] wd{ b]zgf ;Úg]/ pgLTolx >f]tfkGg eO{g . To;kl% cf& sif{k)fsf]kmÚn lsg]/ nlug . lxhf] cl:t eGbf a(L kmÚnb]v]/ dxf/fgL :ofdjtLn] ;f]w]sf] a]nfdf bfl;vÚHhQ/fn] cfkmÚn] eÒnu/]sf] ;fy} eujfg eÚ$sf]wd{ b]zgfn] cfkmÚn] rfn gkfPsf] sÚ/f atfOg .To;kl% :ofdfjtL klg pgsf] sÚ/fdf k|efljteP/ ÆxfdL aflx/ hfg ;Sb}gf}+ ltdLn] lbgx+ wd{b]zgf ;Úg]/ xfdLnfO{ eGg cfpgÚ .Æ eg/] elgg\ .o;/L vHhQ/f bf;L eP/ klg /fgL :ofdfjtLn]pgnfO{ uÚ?cfdfsf] :yfgdf /flvg\ . To;\kl%:ofdfjtL / pgsf ;lvx?n] bfl; vÚHhQ/faf }̂aÚ$sf] lzIff xfl;n ul/g\ . ;fy} bf;L vÚHhQ/fs}sÚ/fdf k|efljt eP/ dxf/fgL :odfjtL aÚ$ zfzgdfuO{g . To;}u/L aÚ$sfndf cgfylkl)*ssf ;DkÒ)f{bfl;nfO{ klg eujfg aÚ$n] g} dÚQm ugÚ{ ePsf]lyof] . To;}u/L Ps lbg ;ÚhftfsL bfl;n] eujfgaÚ$ Wofgdf jl;/fVgePsf] b]Vg] ljQs} Æ;fIfftb]jtf g} vL/ bfg :jLsf/ ug{ k|s^ xÚgeof]Æ

May 2012 Lumbini 16

eg]/ eGg] ljlQs} ;Úhftfn] olb of] sÚ/f ;ToePsf] v)*df pg\nfO{ bfl;af^ dÚQm ul/lb] arglbO{g\ . o;/L eujfg aÚ$sf] k|efjn] g} ;ÚhftfsLbfl; klg dÚQm eO{g\ . aÚ$ zf;gdf olb bf;bfl;k|jlht eof] eg] p;nfO{ bf; jf bfl; cgÚ;f/glnOsg Ps hgf leIfÚ ;/x ;Ddg ;Tsf/ugÚ{kg]{ / bfg lbgkg]{ sÚ/f pNn]v ul/Psf] % .To;}ul/ s?af;Lx?n] ;lgk \̂&fgdf Wofgdf cEof;ug]{ a]nfdf bf;bfl;x? klg ;a} hgf ;+u;+u} a;]/ug]{ sfo{n] klg bf; k|yfdf kl/jt{g cfPsf] b]lvG% .o;/L eujfg aÚ$sf] zf;gdf bf;bfl; /fVg gxÚg]/ bf;bfl;nfO{ klg ;dfg Jojxf/ ugÚ{kg]{ sÚ/fnfO{k|i^ kfb{% .sÚg}klg wd{ jf cf:yfsf] cfj:ostf / dfkb)*cgÚ;f/ plrt g]tfnfO{ pQ/flwsf/L$f/f tflndlbg], lgoÚQm ug]{, %fGg] jf v^fpg] Joj:yf % .o:tf] Joj:yf aÚ$ sfndf g} aÚ$ zf;gdf ePsf]kfO{G% . aÚ$ sfndf ;jeGbf klxn] wd{ k|rf/ ug]{qmddf tL; hgf leIfÚx?nfO{ eujfg aÚ$n] nf]sfhgsf]lxt / ;Úvsf] nflu uf+puf+p, gu/gu/df wd{b]zgfug{ k&fpgÚePsf] lyof] . o;/L tL;jf^f]df tL;hgf leIfx?nfO{ wd{ k|rf/ u/fpgÚePsf] lyof] eg]aÚ$ :jo+ csf]{ Pp^f af^f]lt/ nfu]/ wd{ k|rf/ug{ePsf] lyof] . To;}ul/ eujfg 55 jif{ xÚ+bfcfoÚidfg cfgGbnfO{ cf& lgod kfngf ug]{ ;t{df:yflo lglh ;]jssf] ?kdf %fGgePsf] lyof] .o;/L aÚ$wd{df cfj:ostf / dfkb)* cgÚ;f/plrt g]tfnfO{ pQ/flwsf/Låf/f tflnd lbg], lgoÚStug]{, %fGg] / v^fpg] sfo{ ePsf] b]lvG% .k|To]s JolQmnfO{ ljrf/ tyf cleJolQmsf] clwsf/% . aÚ$ zf;gdf x/]s lbg eujfg a$n] wd{b]zgf ug]{ ;dodf olb sf]xLs;}sf] sÚg} lsl;dsf]lh!f;f jf pT;Ústf ePsf] v)*df :jtGq ?kn]p;n] cfkm\gf] lh!f;f cyjf pT;ÚstfnfO{ eujfgaÚ$;fdÚ /fv]sf] b]lvG% . aÚ$sfndf gfddfq lng]ljlQs} ;a}hgf */fpg] c+uÚlndfn h:tf] Hofgdf/fn]klg eujfg aÚ$;+u :jtGq ?kn] s/fsfgL u/L k|jlhteof] . To;}ul/ cfkm\gf] ;j{:j x/)feO{ dfgl;sl:ylt c;ÚGtng ePsf] k^frf/fn] klg cfkm\gf] bÚMv/ a]bgfnfO{ eujfg aÚ$sf] cufl* /fv]sf] lyof] .o;/L aÚ$sfndf g} aÚ$ zf;gdf Hofgdf/f, *f+sf,bf;bfl;, af}nfxf, /fhf, dxf/fgL cflb ;a} hgfn]cfkm\gf] ljrf/nfO{ :jtGqtf kÒj{s cleJoQm u/]sf]b]lvG% .;a} JolQm hGdhft ;dfg Pj+ clwsf/df ;dfgePsf]n] k/:k/df eft[Tjsf] efjgfn] Jojxf/ ug{kb{% .eujfg uf}td aÚ$ hfltjfbsf] lj/f]wL xgÚxÚG% .Æg hRrf j;nf] xf]lt, h hRrf xf]lt a|fXd)ff],sDdgf t;nf] xf]lt, sDdgf xf]lt a|fXd)ff] Æcyf{t hGdn] sf]lx r)*fn xÚb}g, hGdn] sf]lxa|fXd)f klg x+Úb}g . sd{n] r)*fn xÚg] xf] eg]sd{n] g} a|fXd)f klg xÚG% . of] ufyfn] sÚg}JolQm pRr hftsf] cyjf gLr hftsf] gxg],p;sf] sd{n] g} p;nfO{ pRr hft jf gLr

hftsf] >])fLdf /fVg] sÚ/fnfO{ k|i^ kfb{% . hftnfO{geO{ sd{nfO{ dfGotf lbgÚ kg]{ ljrf/ /fVgÚxÚg]eujfg aÚ$sf cgÚ;f/ a|fXd)f, If]lqo, j}Zo jf;Úb| h;n] klg csÚ;n sfo{ u/]sf] v)*df d[TokZrft ltgLx?sf] g/sdf hGd xÚG% . To;}ul/hgÚ;Ús} hfltn] cfuf] afn]klg tfk TolQg} lng;lsG%, hfltut cfwf/df al( jf sd xÚ+b}g eGg]pbfx/)f klg lbgÚePsf] % . To:t} aÚ$sfndfcfgGb dxf:ylj/n] ;dfhaf^ c%Út eg]sfr)*flnsfsf] xftaf^ kfgL lkpg] ljlQs} r)*flnsfsf]dg uef{lDjt ePsf] lyof] . p;sf] dgdg}cfgGb:ylj/nfO{ k|]dul/ pxf+sf] kl% kl% nfu]sf]lyof] . t/ kl% eujfg aÚ$wsf] wd{ b]zgf ;Úg]/;f]tfkGg eO{g\ . o;/L aÚ$ zf;gdf c%Út klg;f]tfkGg eO{g . To;}ul/ kf]*] ;ÚlgtfnfO{ klgleIfÚ;+#df ;fldn u/]sf] lyof] hf] cx{Gt klgeof] . To;}ul/ el@/f, cfgGb, clg?$, d[ulsldan,b]jbQx?;+u pknL xhfd klg k|jlht ePsf]lyof] . pkfln xhfd eujfg aÚ$ zf;gsfndfljg/fw/ klg xgÚeof] . o;/L eujfg aÚ$n] aÚ$zf;gsfndf hflto lje]bnfO{ x^fO{ ;a} AolQmx?;+ueft[Tjsf] efjgfn] Jojxf/ ugÚ{ePsf] b]lvG% .dftflktf jf l:ylt cgÚ;f/ afnaflnsfsf] sfgÒgLcleefjsf] cfkm\gf ] wd{ jf cf:yf cgÚ?kafnaflnsfnfO{ xÚsf{pg kg]{, cfkmÚn] ljZjf; u/]sf]g}lts lzIffnfO{ Wofgdf /fvL kl/jf/ leqsfhLjg ;+ul&t ug] clwsf/ % . ;a}eGbf klxn] kÒj{lbzf dfg]/ dfg ;Tsf/ u/L /fv]sf cfdfaÚjfn]cfkm\gf ;Gtfg jf %f]/f%f]/Lx?nfO{ slxNo} sÒdfu{b]vfp+b}gg\ . cfdfaÚaf cfkm\gf ;Gtfgsf] csÚznsfo{sf] ljkfs b]vfO{lbg, sÚzn sfo{df k|f]T;fxglbg] sfd ub{%g\ . aÚ$sfndf cgfwlkl)*s dxfhgn]cfkm\gf %f]/fnfO{ ;Údfu{lt/ nfg k};f lbP/ kmsfO{kmÚnfO{ ;ÚlzlIft, zLnjfg / ;bfrf/ u/]sf]kfO{G% . To;} ul/ eujfg aÚ$;+u pxf+sf kÒq/fxÚnn] cfkm\gf] c+z dfu u/]kl%, aÚ$ wd{ ;a}eGbfpQd wd{ egL aÚem]/ /fxÚnnfO{ aÚ$ zf;gdfleq\ofpgÚePsf] lyof] . To:t} /fhu[xsf] Ps >]i&sGof k|jlht xÚg] O{R%f xÚ+bfxÚ++b} klg cfkm\gf aÚafn]cgÚdlt glbPkl% k|jlht xÚg kfO{gg\ . ;f] sGofljjfx kZrft cfkm\gf] >Ldfgsf] cgÚdtL lnP/ aÚ$zf;gdf cfO{g\ . o;/L aÚ$ zf;gdf cfdfaÚafcyjf cleefjsnfO{ ;a}eGbf klxnf] bhf{df /fv]sf]kfO{G%.;j{xTof, ;j{xTof ug]{ if(oGq, ;j{xTof ug]{ k|of;cflb sfo{x? b)*lgo xg%g\ . aÚ$ wd{df k+rzLnsf];a}eGbf klxnf] zLn Æk|f)ffltkftf j]/dl)f l;Svfkb+;dflwofldÆ xf] . o;df x/]s k|f)fLnfO{ ;a{k|ydk|f)fL lx+;f ug{ gxÚg] sÚ/fdf ;r]t agfOlbG% .cfh ;dfhdf ljleGg sf/)fn] ubf{ k|f)fL lx+;f e}/x]sf] kfO{G% . olb s;};+u cln a(L wg ;DklQePsf] b]v]df p;sf] xftvÚ§f ef+r]/ jf p;nfO{df/]/ p;sf] ;DklQ nÚ̂ ]/ nfG% . aÚ$ wd{dfk|f)fLlx+;f u¥of] eg] k|ltuQlt;\y]/ leIfÚn] h:t}bÚMv kfO{G% eGg] sÚ/f klg pNn]v ul/Psf] % .

17 Lumbini May 2012

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We Wish All Our SuppotersA Happy and A Prosporous Buddha Jayanti 2555

May Knowledge of Wisdom prevail the world. ~ LNBDS

aÚ$ wd{df kf+r rLhsf] Jofkf/ h:t}, z:q Jofkf/,k|f)fL Jofkf/, df+; Jofkf/, ljif Jofkf/ /nfuÒkbfy{sf] Jofkf/ u/]/ uÚhf/f ug{ gxÚg] sÚ/fpNn]v ul/Psf] % . aÚ$sfndf Ps lbg eujfgaÚ$ sf]zn /fHosf] Ps ufpmdf leIff^gsf nflulx*\gÚePsf] lyof] . To;} a]nf af^f]sf] Ps %]pdfs]xL afnaflnsfx?n] u+u^fnO{ ;dftL To:sf] vÚ§fef+Rb} kmfNb} /dfO{ /x]sf] eujfg aÚ$n] b]VgÚeP% . Pshgf aRrfn] km]l/ csf]{ u+u^f] lng] lalQs}eujfg aÚ$n] eGgÚeof]Æ afaÚ ;a} k|f)fLsf] ;Ú/Iff /cfTdsNof)fsf] clwsf/ xÚG% .Æ o;/L eujfg aÚ$n]lx+;fnfO{ lgGbf ugÚ{ xÚG% . k|f)fL lx+;faf^ cnu/xgÚ k]|/)ff lbgÚxÚG% .dfgj hLjgaf^ oÚ$ pGdÚng ug{ ;j{k|yd ljZjJofkLcf)fljs ljjfb x^fpg], ljZjdf dfgj ;Eotfsf];Dj${ ug{, xfd|f] eÒd)*nsf hghftLsf] zflGtsf]kljq clwsf/ % . aÚ$ wd{nfO{ zflGtsf] wd{?kdf dflgG% . x/]s b]zn] eujfg aÚ$nfO{zflGtsf gfossf] ?kdf lnO{G% . aÚ$ sfndfslkna:tÚ / sf]lno gu/sf] aLrdf kg]{ /f]lxgLgbLdf af+waf+wL bÚa} /fHosf hgtfn] v]tL ug]{ub{y] . Ps ;do kfgL sd ePkl% pgLx?af+wsf] nflu cfkmÚ cfkmÚ g} em}emu*f ug{ yfn] .of] emu*f sd{rf/Laf^ cdfTos+xf / cdfGoaf^/fhsÒndf ;d]t kÚu]% . To;kl% pgLx?n] oÚ$ug]{ #f]if)ff u/] . of] sÚ/f ;Úg]/ eujfg aÚ$n] /f]lx)fLgbLsf] lsgf/df cfzg agfP/ a:gÚ eof] .To;kl% oÚ$sf nflu cfPsf ;a}hgf aÚ$sf]pkb]z ;Úg]/ zfGt eP . o;} a]nf 250 hgfzfSo / 250 hgf sf]lnox? k|jlht eP . olbof] oÚ$ ePsf] eP xhf/f}+ dflg;x? dg]{ lyP .t/ eujfg aÚ$sf] wd{ b]zgfn] s;}sf] klg Hofghfg kfPg . To:t}ul/ aÚ$sfndf ;d|f^ czf]sn]cfkm\gf] u)ftGqnfO{ lj:tf/ ug]{ qmddf w]/} k^soÚ$ u/] . t/ Pslbg oÚ$ ;lsg] ljlQs} oÚ$eÒlddf kms]{/ x]bf{ pgn] oÚ$df d/]sf JolQm,rf]̂ k^s nfu]sf JolQmx?sf] sf]nfxn, ?jfjfl;,d[Tosf] bf]wf/df k/]sf] JolQmx?sf] bolgo cj:yfb]v]/ cfkmÚn] cfkm}nfO{ lwSsfb}{ kZrftfk ul/;d|f^ czf]sn] z:q c:q %f]*]/ eujfg aÚ$sf]z/)fdf uPsf] lyP . kl% ;d|f^ czf]s dxfg;dfh;]jL ePsf lyP . pgL aÚ$wd{ Jojxf/dfptfg{df cu| lyP . plg >fd)f]/ lgof]wsf] pkb]z;ÚgL aÚ$ zf;gdf k|j]z u/]sf] ePklg Oltxf;df;a}eGbf klxn] c:ktfn, kzÚ lrlsT;fno agfpg]klxnf] JolQm lyP . To;} ul/ pgn] sÚjf,Ogf/, lj>fdu[o, cf/fdfu[x cflb klg agfpgnufP . o;/L Ps hgf lx+;s /fhf klg eujfgaÚ$sf] z/)fdf uP/ ;bfrf/L / zLnjfg ePsflyP . To;}n] cfh klg ;a} aÚ$wd{sf] ;f/nfO{lnP/ cufl* a(g kg{] b]lvG% .af}nfxf jf dfgl;s ?kn] c;fdfGo alGbx?nfO{aflGbu[x jf yÚgfdf /flvg] %}g, ;s];Dd rf+*f]ltgnfO{ dgf]/f]u ;+:yfdf nfg] Joj:yf ldnfO{g]

%. aÚ$ sfndf >fj:tsL >]i&L sÒnsGof pd]/kÚu]kl% cfkm\g} #/sf] g]fs/;+u eflug . s]lxjif{kl% pgsf] >Ldfg h+undf ;k{n] ^f]]s]/ d/] .To;kl% cfkm\gf bÚO %f]/fnfO{ sfvL RofKb} dfOtlt/ lxl*g . dfOtlt/ hfg] af^f]sf] vf]nf tg]{qmddf Pp^f %f]/fnfO{ afhn] nUof] / csf]{nfO{vf]nfn] aufP/ nUof] . o:tf] lj/x / a]bfgfaf]s]/ cfPsL tL sGof dfOt kÚUg gkfp+b} af }̂dfPshgf JolQmaf^ /fte/sf] kfgLn] ubf{ cfkm\gf]#/ eTs]/ ;a}hgf d/]sf] vj/ ;ÚgfPkl% pgs]fdg /fVg] &fpm ePg . pgL Tolx+ slxn] xf+:gyflng, slxn] ?g yflng . pgn] cfkmÚ gf+u} ePsf]sÚ/fsf] klg rfn kfOgg\ . Ps lbg aRrfx?sf]xÚnn] af}nfxL cfO{, af}nfxL cfO{ eg]/ (Ú+ufn] xfg]kl%s+xf hfpm s+xf hfpm eP/ h]tjg ljxf/df uPsLtL sGofn], eujfg aÚ$n] Æxf]; u/ jlxgL .ÆeGgÚePkl% cfkÚm gf+u} ePsf] rfn kfO{g\ . To];kl% eujfg aÚ$n] Æg;lGt kÚQf tf)ffo glktf glk aGwjf, cGts]gflwkGg:; gflTy cflt;Ú tf/)f .Æcyf{t g %f]/fn] tfg{ ;S% g aÚaf g afGwjn],d[ToÚ xÚg] a]nfdf ;Sb}g aGwjn] .Æ . o;/L eujfgaÚ$sf] pkbz ;Úg]/ k^frf/f >f]tfkGg eOg\ .To;kl% k|jlht klg eOg\ . o;/L aÚ$ zf;gdfcfPsL Pp^L af}nfxL klg >f]tfkGg eO{ cfkm\gf];+u;+u} huts} sNof)f ug{ ;Sg] l:ylt ;Dd kÚlugcfkmgf] %gf]̂ sf] wd{ jf cf:yf lng] clwsf/nfO{lgoGq)f ug{ sfo{df s;}nfO{ klg anhkmt ul/g]%}g . cfkm\gf] :j]R%fn] wd{ dFGg kfpg ;lsG% .eujfg aÚ$sf] k|efjn] p?j]n sfZok / pgsfkf+r ;o lzNkx? bgL sfZok / pgsf tLg ;olzNkx?, uof sfZok / pgsf bÚO ;o lzNkx?aÚ$ zfzgdf cfO{ k|jlht ePsf lyP . To;}ul/cfkm\gf] >Ldfg ljKkln;+u lj%f]* ePsL eb|fslknfogLkf+r jif{ ;Dd h}g ;fwÚx?;+u a;L h}g ;fwÚgLeO{g\ . To;kl% aÚ$ zf;gdf leIfÚ)fL zf;g:yfkgf ePkl% eb|fslknfogL af}$ leIfÚ)fL eO{g\ .To;}ul/ rÚNnuGwf/ ljHhfn] kf/+u ePsf] aR%If]qsf a|fXd)f sÚnsf lklnGb aR% eujfg aÚ$;+udxfuGwf/ ljBf % eGg] yfxfkfP/ Tof] ljB l;SgaÚ$ zf;gdf cfPsf lyP . o;/L aÚ$ sfndf aÚ$wd{df k|j]z u/]/ k|jlht xÚg], >f]tfkGg / c/xGtxÚg]x?sf w]/} g} e]l^G%g\ .gf/LnfO{ kÚ?if ;/xsf] ;dfg cjf:yf ljgf e]befj;ÚljlZrt ug{ ;a} plrt pkfox? ul/g]%g\ . aÚ$zf;gdf ;j{k|yd k|hfklt uf}tdLnfO{ k|jlht u/]sf]g} gf/LnfO{ :yfg lbPsf] . To;}u/L ;of} +kl/rflnsfx?;+u ozf]w/f klg k|jlht eO{g\ .To:t} >fj:tLsf axÚkÚlqsf gfdn] lrlgg] ;f])ffu[lx)fLls >Ldfg eujfg aÚ$sf] pkb]zn] k|jlhg ePkl%%f]/f / aÚxf/L gfgfyl/sf sÚ/fn] lbSs eO{g\ .To;kl% a[$f cj:yfdf eujfg aÚ$sf] z/)fdfuP/ k|jlht eO{g\ . eujfg aÚ$n] of] r] j:;;t+hLj] ck:;+ wDddÚQd+, Psfx+ hLljt+ ;]øof] k:;Gtf]wDddÚQdlGtÆ cyf{t hÚg ;o aif{ af+RgÚ eGbf

May 2012 Lumbini 18

gb]lvsg pQd wd{, /fd|f] Pslbg af+Rg] b]v]/pQd wd{ egL ufyf ;ÚgfO{/xgÚ ePkl% leIfÚ)fL>f]tf c/xGt xÚgÚeof] . To;}ul/ cfkm\gf] %f]/f d/]/ ljrlnt eP/ eujfg aÚ$sf] z/)fdf cfO{cfkm\gf] %f]/fnfO{ arfO{lbg cgÚ/f]w ug]{ s[iff uf}tdLnfO{eujfg aÚ$n], Æsf]xL klg gd/]sf] £f/af^ PsdÚ&\&L;:o{Ú lnP/ cfPdf To;af^ cf}iflw agfP/ lbg]eGgeof] . To;kl% pgL >fj:tLsf] #/#/ uO{;:o{+Ú vf]Hg hf+bf sÚg}klg #/df sf]xL klg gd/]sf]e]§fpg ;lsgg\ . To;kl% sÚg} pkfo gePkl%eujfg aÚ$s} z/)fdf cfO{g\ . eujfg aÚ$sf]pkb]zn] wd{rIfÚ k|fKt ul/g\ . To;kl% k|jlht eO{/ s]lx ;dokl% c/xGt klg eO{g\ . aÚ$ zf;gdfcu| pkfl;sfx?sf] gfd o;/L pNn]v u/]sf] kfO{G%.eujfg aÚ$sf] z/)fdf cfpg] ;a}eGbf klxnf]pkfl;sf ;Úhftf pkfl;sf, bfg sfo{df cu|)fLljzfvf dxf]kfl;sf, axÚ>tdf >]i& vÚHhQ/f pkfl;sf,d}qL ljxf/L cu)fL dxf/fgL :ofdfjtL, WofgLdfcu|)fL pQ/f pkfl;sf, k|l)ft tfg lbg cu|)fLpkfl;sf ;ÚlDgdf, lgZrn k|;Ggtfdf cu|)fLsfTofogL, ljZjf;Ldf cu|)fL gsÚndftf, ;Úg]/ dfq}vÚ;L ug]{df cu|)fL sfln pkfl;sf . o;/ bzhgfpkfl;sfx?nfO{ cu|)fL pkfl;sfsf] >])fLdf /flvPsf]% . To;}ul/ cu|)fL leIfÚ)fLx?sf] gfd klg pNn]vul/Psf] kfO{G% . h:t} lr//fqo!df cu|)fL k|hfkltuf}tdL, k!fjfgdf cu|)fL v]df dxf:Yj/)fL /pKknj))ff dxf:Ylj/)fL, ljgow/df cu|)fL d f̂rf/fdxf:ylj/)fL, wd{slys, WofgL / ljo{jfgdf cu|)fL;sÚnf dxf:ylj/)fL, k|!fnfeLdf cu|)fL e@sRrfgf-o;f]w/f_ . o;/L aÚ$zf;gsfndf ;dy{jfg leIfÚ)fLx?klg w]/} ePsf] kfO{G% . aÚ$sfndf Pslbg /fhfk|;]glhtsf dxf/fgL dlNnsfn] %f]/L kfPsf] va/;ÚgfPkl% /fhfsf] cgÚxf/ dlng ePsf] lyof] .of] sÚ/fnfO{ aÚ$n] aÚem]/ eGgÚeof], Ægf/L kÚ?if eGbf>]i& xÚG% .Æ of] sÚ/fn] klg aÚ$ wd{df n}+luse]befj gePsf] sÚ/f k|i^ kfb{% .ljgf sÚg} x:tIf]k ljrf/ u|x)f ug]{ / l;dfgf h];Ús} ePtfklg ljgf /f]stf]s sÚg}klg dfWodåf/fljrf/ k|fKt ug]{, vf]Hg] / k|rf/ ug]{ clwsf/k|To]s JolQmnfO{ xÚg]% . kflnefiffnfO{ aÚ$sflngefiff eg]/ lng] ul/G% . eujfg aÚ$n] ljleGghfts syf ;fy} ufyfdf klg kfln efiff g} k|of]uu/]sf] kfO{G% . o;n] hÚg &f+pdf hÚg efiffeflifsf JolQmx?sf] afxÚNo % Tolx efifaf^ hÚg;Ús}sÚ/f k|rf/ u/]klg ;a}n] ;/n (+un] aÚem\g ;lsG%eGg] sÚ/fnfO{ k|i^ kfb{% .

o;/L ljleGg sÚ/fnfO{ vf]tn]/ x]g]{ xf] eg] dfgjclwsf/sf gfossf] ?kdf eujfg aÚ$ / aÚ$wd{nfO{ lng ;lsG% . aÚ$ wd{df slxn] klgsÚg}klg ;dodf klg dfgj clwsf/sf] xgg ePsf]kfO{b}g . To;}n] aÚ$ bz{g ;DkÒ)f k|f)fLsf] ;femfbz{g xf] . o;n] hLjg k@ltsf] dfu{ b]vfO{lbG% .cfh ljZjdf nueu Ps cj{ dflg;x?n] eujfgaÚ$sf] bz{gnfO{ u|x)f ul/;ssf] % . aÚ$sf]lzåfGt rLg, hfkfg, leotgfd, >Ln+sf, yfO{Nof)*,jdf{ cflb b]zx?df ;d]t kÚuL;s]sf] %g\ . d}qLs?)ff, dÚlbtf / pk]Iffn] g} ;DkÒ)f{ k|f)fLx?nfO{cuf*L a(fp¤% . ;Ton] g} dfgj clwsf/nfO{;Úlgl:rt ub{% .aÚ$ wd{n] clwsf/ lng] sÚ/fdf dfq geO{sgst{Ao kfngf ug{Úkg]{ sÚ/fdf klg hf]* lbG% .st{Jo kfngf ug{ ;s]df dfq dfgjclwsf/ ;Úlgl:rtxÚG% . olb sf]lx dflg; ;ÚvL xÚg rfxG% eg]p;n] ;j{k|yd cfkm\gf] Jojxf/ / ljrf/dfkl/jt{g NofpgÚ kb{% .blIf)f PlzofnL b]zsf] dfgjclwsf/ s]Gb|åf/f;fj{hlgs k|ltj]bg cgÚ;f/ dfgj clwsf/ xggxÚg] b]zdf g]kfn t]>f] :yfgdf /flvPsf] % . xfdLx/]s jif{ dfgjclwsf/ lbj; dgfp%F}+ t/ eujfgaÚ$ / aÚ$wd{nfO{ Psk^s kms]{/ x]b}{gf}+ . eujfgaÚ$n] b]vfpgÚ ePsf] af^f]df lx*\g ;s]sf] v)*df;dfhdf JofKt ljs[ltnfO{ lg/fs/)f ug{ ;lsG% .;dfhsf] ljs[lt lg/fs/)f ug{Ú eg]sf] g} dfgjclwsf/ ;Úlgl:rt ug{Ú xf] . o;/L cfh xfdL aÚ$wd{ / aÚ$ bz{gsf] dfu{lt/ nfUg] xf] eg] ;DkÒ)f{k|f)fLsf ;fy} cfkm\gf] clwsf/ klg ;Úlgl:rtxÚG% . To;}n] cfh aÚ$ wd{ / bz{gnfO{ ;a}eGbfklxnf] dfgj clwsf/ dfGb} eujfg aÚ$sf] pkb]znfO{z}bflGts ?kdf dfq g/fvL Jojxfl/xs ?kdf;dfhdf k|lt:yfkg ug{ ;s]sf] v)*df sÚg} klgk|f)fLsf] dfgjclwsf/ xgg xÚg ;Sb}g .(This article, Buddha Dharma and Human rights, whichcame 2nd in our essay competition held in Nepal on February2007. We are publishing this article for the benefit of ourreaders. Article that won 1st prize was published in 2007LUMBINI. We continue to hold such competition in Nepalto promote the teaching of the Buddha among youngsters.This year we are holding our 3rd essay competion on “SvSTjIvnko lAgI buË i]öA” “Buddha’s teaching for healthy life”.Our society is organising the competition in collaboration withthe Buddhist Youth Group, Kathmandu. - Editor)

Worldy Conditions'Gain, loss, fame and ill-fame, Blame, praise, happiness and sorrow,

Impermanent are these things among men, Not lasting but subject to change.'~ A. IV. 153

19 Lumbini May 2012

I offer Thee, The Buddha, these flowers, May this virtue aid in my emancipation.Our bodies undergo decay, even as these flowers must fade.

LNBDS (UK) Activities and News 2011/2012

25552555255525552555ththththth Buddha Jayanti Celebration in London UK Buddha Jayanti Celebration in London UK Buddha Jayanti Celebration in London UK Buddha Jayanti Celebration in London UK Buddha Jayanti Celebration in London UK(May 2011)(May 2011)(May 2011)(May 2011)(May 2011)

Lumbini Nepalese Buddha Dharma Society (UK)celebrated 2555th Buddha Jayanti in the afternoon ofSunday, 22nd May 2011 at the usual venue of PrioryCommunity Centre, Acton, London. The programmestarted with Buddha Puja, administration of five precepts(Panca Sila) and chanting according to Mahayanatradition.

Mr Ganesh P Adhikari representing Nepalese Embassyin London spoke about the Buddha’s message of peaceand hoped that Nepal will experience a lasting peace before2556th Buddha Jayanti.

Venerable Bhikkhu Sumana, President of our society gavea talk on one of the important concepts in Buddhism“Applying Dependent Origination in daily life” andAcharya Narayan Rijal from Byoma Kusuma BuddhaDharma Sangha gave an excellent talk on one of the mainprinciples of Mahayana Tradition “Bodhisattva ideal andits benefit”. This was followed by guided meditation byVenerable Bhikkhu Sujan.

We introduced question and answer session this year tomake the programme more interactive which from thelively discussion. We felt that this was higly appreciatedby congrigation and we aim to continue this in future.

A short film on Boudhanath courtesy of Min BahadurShakya of Nagarjun Institue of Exact Sciences was shownwhich every one enjoyed. After the film Venerable monkschanted blessing and distributed Paritran threads to thosewho wished to have it. The programme ended with lightrefreshment provided generously by members, friend andwell wishers.

To mark the occasion, the society’s journal LUMBINI2011 with the main Buddha Statue in Rajakiya Vihara,Lumbini, Nepal in the front cover was released anddistributed as a Dharma Dana for the benefit of readers.

Mr. Sushil Singh, Director of nepalisamajuk.com tookphotos for their website.

Pabitra Raj Tuladhar conducted the celebrationprofessionally. Sujan with the help from Ujjwal and otherprovided excellent sound system. Thanks to everyone’s helpand support the celebration went smoothly to every one’ssatisfaction.

OOOOOne day meditation and Dne day meditation and Dne day meditation and Dne day meditation and Dne day meditation and Dana offerings to ana offerings to ana offerings to ana offerings to ana offerings to VVVVVenerableenerableenerableenerableenerablemonks at Sri Saddhatissa International Buddhistmonks at Sri Saddhatissa International Buddhistmonks at Sri Saddhatissa International Buddhistmonks at Sri Saddhatissa International Buddhistmonks at Sri Saddhatissa International BuddhistCentre, LondonCentre, LondonCentre, LondonCentre, LondonCentre, London

The society has started its new activity by organising oneday meditation and Dana offering to venerable monks atSri Saddhatissa International Buddhist Centre, 309-311Kingsbury Road, London, NW9 9PE since July 2010.Because of the interest shown by participants attendingthis event and at the advice of our society’s presidentVenerable Bhikkhu Sumana and advisor VenerableBhikkhu Sujan the society is continuing this programmebi-monthly on the first Sunday of the month.

2600 Sambuddha Day Celebration at Hammersmith2600 Sambuddha Day Celebration at Hammersmith2600 Sambuddha Day Celebration at Hammersmith2600 Sambuddha Day Celebration at Hammersmith2600 Sambuddha Day Celebration at HammersmithTTTTTooooown Hwn Hwn Hwn Hwn Hall, London (Mall, London (Mall, London (Mall, London (Mall, London (May 2011)ay 2011)ay 2011)ay 2011)ay 2011)

2600 Sambuddha Day was celebrated on Sunday, 29th May2011 at the Hammersmith Town Hall in London withvarious programme like Dhamma talk, culturalprogramme etc. to mark the 2600th years of the Buddha’senlightenment at Bodhgaya.

This event was jointly organised by various Buddhistorganisations of UK at the initiation of the LondonBuddhist Vihara and the Buddhist society. Our societytook active part in its organisation and showed a ManjuShree Dance performed by Miss Bimla Maharjan whichwas highly appreciated by the audience. All together aboutone thousand people attended this celebration.

HM Government Buddhist Reception at Whitehall,HM Government Buddhist Reception at Whitehall,HM Government Buddhist Reception at Whitehall,HM Government Buddhist Reception at Whitehall,HM Government Buddhist Reception at Whitehall,London (London (London (London (London (JJJJJune 2011)une 2011)une 2011)une 2011)une 2011)

This was the first time representatives of Lumbini NepaleseBuddha Dharma Society (UK) had been invited by theUK government for such event.Venerable Bhikkhu Sumana and Dr. Dharma BhaktaShakya attended celebratory reception at the invitation of

May 2012 Lumbini 20

Rt. Hon Baroness Warsi at the Admiralty House inWhitehall, London on Monday, 13th June 2011 eveningto represent our society. Nepalese ambassador, otherambassadors, representative from wide range of BuddhistOrganisations, Viharas and groups including chairman andmembers of Nepalese Buddhist Community Centre (UK)attended the reception.

Prime Minster David Cameron could not attend thefunction because of the ongoing debate on National HealthServices reform in the House of Commons. Rt HonBaroness Warsi welcomed the representatives on behalf ofthe UK government and commended the contributionsmade by Buddhist Communities to British Society. Inreply Venerable Bhikkhu Seelawimala, Head of the LondonBuddhist Vihara and Sangha Nayaka of Sri Lankan SanghaSabha thanked the Baroness Warsi on behalf of theBuddhist Communities for the invitation and told thegathering that Buddhist communities were happy to havecontributed to British Society in living in good faith withother faith communities for the peace and harmony ofthe society.

Sumana Bhante at Borough of Surrey Heath CouncilSumana Bhante at Borough of Surrey Heath CouncilSumana Bhante at Borough of Surrey Heath CouncilSumana Bhante at Borough of Surrey Heath CouncilSumana Bhante at Borough of Surrey Heath Councilmeeting (meeting (meeting (meeting (meeting (JJJJJuly 2011)uly 2011)uly 2011)uly 2011)uly 2011)

Our society’s president Venerable Bhikkhu Sumana alongwith Lt. Kaji Sherpa chairman of Buddhist CommunityCentre UK attended full council meeting at the invitationof Cllr Tim Dodds, the Mayor of the Borough of SurreyHeath on Wednesday, 13th July 2011 to bless the meetingand to say a few words on Dhamma. Sumana Bhantespoke about the importance of right decision before thevoting at the beginning of the meeting..

Art competition in collaboration with YMBA, NepalArt competition in collaboration with YMBA, NepalArt competition in collaboration with YMBA, NepalArt competition in collaboration with YMBA, NepalArt competition in collaboration with YMBA, Nepal(((((JJJJJuly 2011)uly 2011)uly 2011)uly 2011)uly 2011)

An art competition in collaboration with Young Men’sBuddhist Association of Nepal was held in July 2011.Twenty youths from different organisation took part inthe first phase of the competition which was held onSaturday, 2nd July 2011 at YMBA premises. The chairmanof the selection panel senior artist of Nepal Mr. BatsuGopal Vaidya announced the five best artists. They werePrakash Maharjan, Ashish Shakya, Roshana Bajracharya,Rubin Shrestha and Swaroop Shakya. The chief guest andadvisor of the YMBA Mr. Tirtha Man Shakya distributedcertificate of appreciation to all 22 candidates.

The second phase of the competition was held on Saturday9th July 2011 at the same premises. Five best artists chosenfrom the first phase took part in completing the art workon the story of Prince Mahasattva. They were given thecertificate of excellence along with the cash prizes at theend of competition.

Mrs Suchita Tuladhar attended the second phase of thecompetition on our society’s behalf. We hope to holdsimilar art competition in 2013.

FFFFFamily Pamily Pamily Pamily Pamily Picnic at icnic at icnic at icnic at icnic at WWWWWest est est est est WWWWWittering Bittering Bittering Bittering Bittering Beach, each, each, each, each, WWWWWest Sest Sest Sest Sest Sussexussexussexussexussex(((((JJJJJuly 2011)uly 2011)uly 2011)uly 2011)uly 2011)

The society organised a family picnic at West WitteringBeach, Chichester, Hampshire on Sunday, 24th July 2011.Most of the executive committee members, some wellwishers and their families attended and enjoyed the picnicat the sea side. We felt that such kind of events bringmutual understanding and up lift working spirit amongmembers.

2626262626ththththth A A A A AGM NGM NGM NGM NGM Nepalese Depalese Depalese Depalese Depalese Doctorsoctorsoctorsoctorsoctors’ Association UK in’ Association UK in’ Association UK in’ Association UK in’ Association UK inPPPPPlymouth (lymouth (lymouth (lymouth (lymouth (JJJJJuly 2011)uly 2011)uly 2011)uly 2011)uly 2011)

21 Lumbini May 2012

Members of the society attended 26th annual generalmeeting of Nepalese Doctors’ Association UK held inPlymouth from 29-31st July 2011 and promoted society’sactivities. Many doctors showed keen interest in Buddha’steaching.

LNBDS (UK) meeting (September 2011): LNBDS (UK) meeting (September 2011): LNBDS (UK) meeting (September 2011): LNBDS (UK) meeting (September 2011): LNBDS (UK) meeting (September 2011): An executivecommittee meeting was held at Swayambhu and Suchita’sresidence in Kent on Sunday, 25th September 2011. Thiswas the first time the meeting was held from the morningwith Bhojan Dana (mid day meal) offering to Venerablemonks. The morning half of the meeting was devoted toDhamma discussion and meditation and afternoon halfof the meeting was devoted to business matter of thesociety. Venrable Tissa, a visiting Nepali monk from SriLnaka gave a very inspiring talk during the morningsession.

OOOOOne day meditation and Dne day meditation and Dne day meditation and Dne day meditation and Dne day meditation and Dana offering (ana offering (ana offering (ana offering (ana offering (JJJJJanuaranuaranuaranuaranuaryyyyy2012): 2012): 2012): 2012): 2012): This was held on Sunday, 22nd January 2012from 9.00 AM – 4.00 PM at Sri Saddhatissa InternationalBuddhist Centre (Kingsbury Vihara) 309 - 311 KingsburyRoad, London, NW9 9PE. About twenty people tookpart on this day.

LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (LNBDS (UK) meeting (JJJJJanuaranuaranuaranuaranuary 2012): y 2012): y 2012): y 2012): y 2012): The firstmeeting of executive committee in 2012 was held at RamBabu and Durga’s residence in Charlton, London on 8thJanuary 2012. This meeting followed the same format asthe one held in September 2011.

One day meditation and Dana offering (March 2012):One day meditation and Dana offering (March 2012):One day meditation and Dana offering (March 2012):One day meditation and Dana offering (March 2012):One day meditation and Dana offering (March 2012):The second one day meditation and Dana offering in 2012was held on Sunday, 4th March 2012. The format of theprogramme was as in January meditation.

Buddhist and Christian Dialogue (March 2012):Buddhist and Christian Dialogue (March 2012):Buddhist and Christian Dialogue (March 2012):Buddhist and Christian Dialogue (March 2012):Buddhist and Christian Dialogue (March 2012):Sumana Bhante and Dharma Shakya attended this dialogueon 5-3-2012 at the Buddhist Society, London at theinvitation of the Archbishop of Canterbury Dr. RowanWilliams and the Buddhist Society. Venerable BhikkhuSeelawimala, the head of the London Buddhist Viharachaired the meeting and Ajahn Amaro, Abbot of theAmaravati Buddhist Monastery, Ven. Cheuh Ru Shih ofLondon Fo Guang Temple and Prof Kemmyo Taro Satoof Three Wheels Temple in London read from theBuddhist texts on Karaniya Metta Sutta, the Heart Sutraand Three types of Buddha-kaya (body) respectively.

Dr. Rowan Williams, the Archbishop of Canterbury gavehis comments on all three of them in turn. He told usmindfulness, wakefulness and watchfulness in all fourpositions are deeply imbedded in Eastern Christian religionand also unconditional love and letting go of ‘ego’ areresonant of Buddhist teachings. Archbishop of Canterburyalso told the meeting that emptiness is the hardest conceptfor the Christians to grasp although emptiness is frequentlyused in middle ages especially in Germany. On Three Kayas

Dr. Williams said there is no similar concept in Christianitybut Mahayana Buddhists talk about three Kayas andChristians talk about Trinity.

Geshe Tashi Tsering of Jamyang Buddhist Centre, Londonalso commented on ‘Emptiness’. He said this is not aneasy term at all to understand. It is an extension of theoryof ‘Selflessness’ (Anatta).

The meeting was well attended by both Buddhists andChristians. After reading of the Sutra there were briefquestion and answer session. At the end of whichSeelawimala Bhante thanked His Grace and others forattending and expressed the view that this type of dialogueshould be held regularly for the development of friendshipand understanding. The meeting ended with lightrefreshment.

Meeting with Buddhist Group in KathmanduMeeting with Buddhist Group in KathmanduMeeting with Buddhist Group in KathmanduMeeting with Buddhist Group in KathmanduMeeting with Buddhist Group in Kathmandu(March 2012):(March 2012):(March 2012):(March 2012):(March 2012):

Mr. Amrit Ratna Sthapit (LNBDS - Vice President/Founder President) and Mrs. Anu Sthapit (LNBDS -Organising Committee) met with members of theBuddhist Youth Group (Kathmandu) on 6th March 2012in Kathmandu to finalise the forth coming essaycompetition on “SvST jIvnko lAgI buË i]öA” “Buddha’steaching for healthy life” our society is organising incollaboration with the Buddhist Youth Group,Kathmandu. This will be the 3rd such competition ourtwo organisations will be holding.

LNBDS (UK) meeting (March 2012): LNBDS (UK) meeting (March 2012): LNBDS (UK) meeting (March 2012): LNBDS (UK) meeting (March 2012): LNBDS (UK) meeting (March 2012): Anotherexecutive committee meeting was held on 18-3-2012according to new form at Shubha and Nani Shova’sresidence in Southall, Middlesex. Venerable BhikkhuSumana gave feedback from the above Buddhist andChristian dialogue and Dr. Swayambhu Tuladhar sharedhis experience of 10 day Vipassana retreat he attended inDecember 2011 in Kathmandu.

LNBDS (UK) meeting (ALNBDS (UK) meeting (ALNBDS (UK) meeting (ALNBDS (UK) meeting (ALNBDS (UK) meeting (April 2012): pril 2012): pril 2012): pril 2012): pril 2012): This meeting washeld at Dinesh and Menika’s place on Sunday 29th April2012 to finalise 2556th Buddha Jayanti (Vesak)programme to be held on Sunday, 13th May 2012 at theHarrow Borough Football Club, London.

May 2012 Lumbini 22

NNNNNeeeeews about Bws about Bws about Bws about Bws about BuddhismuddhismuddhismuddhismuddhismFFFFFirst Girst Girst Girst Girst Gautama Bautama Bautama Bautama Bautama Buddha Puddha Puddha Puddha Puddha Peace Aeace Aeace Aeace Aeace Awarwarwarwarward (Md (Md (Md (Md (May 2011):ay 2011):ay 2011):ay 2011):ay 2011):President of Nepal Dr. Rambaran Yadav presented the firstever international peace award worth 50.000 US dollarsto ex-mayors of Nagasaki and Hiroshima Dr. Tada Toshiand Tomi Hisa Tao at a function held at Lumbini on 17th

May 2011. This award giving ceremony was organised byLumbini Development Trust. On this occasion the VicePresident of Nepal Mr. Parmananda Jha congratulatedboth ex-mayors for winning this peace award. (Courtesy-www.nepalmandal.com)

VVVVVisit Lisit Lisit Lisit Lisit Lumbini umbini umbini umbini umbini YYYYYear 2012 (Oear 2012 (Oear 2012 (Oear 2012 (Oear 2012 (October 2011): ctober 2011): ctober 2011): ctober 2011): ctober 2011): Nepalgovernment at its cabinet meeting held on 17-10-2011has decided to make 2012 as ‘Visit Lumbini Year’. Themeeting also decided to form a Lumbini DevelopmentNational Guidance Committee for the furtherdevelopment and promotion of Lumbini as a Buddhistpilgrimage place. Mr. Puspa Kamal Dahal, chairman ofthe united communist party of Nepal will be the chairmanof the said committee. Mr. Mohammed Wakil Muslman(Member of Parliament), Dr. Mangal Siddhi Manandhar,Dr. Minendra Rijal, Mr. Manoj Bahadur Shrestha, ViceChairman of Lumbini Development Trust and six wellknown personalities from different walk of life will beother members of the team. The aim of this committeewill be to promote Lumbini as a historic and tourist placeof importance.

In this connection the chairman of the committee MrPuspa Kamal Dahal visited USA in September 2011. Hewas planning to meet UN Secretary General Mr. Ban Ki-moon and others for help. Mr. Ban Ki-moon has shownkeen interest in Lumbini and Buddhism since he becameUN Secretary General. Because of his interest he metPrime Minster of Nepal Dr. Babu Ram Bhattarai whenthe later attended 66th UN General Assembly and assuredhim of his commitment to help in the furtherdevelopment of Lumbini. (Courtesy- www.nagariknews.com &Nepali Sandesh UK)

New Chairman of Akhil Nepal Bhikkhu Sangha (2-New Chairman of Akhil Nepal Bhikkhu Sangha (2-New Chairman of Akhil Nepal Bhikkhu Sangha (2-New Chairman of Akhil Nepal Bhikkhu Sangha (2-New Chairman of Akhil Nepal Bhikkhu Sangha (2-10-2011): 10-2011): 10-2011): 10-2011): 10-2011): Venerable Bhikkhu Ashogosh Mahasthvir hasbeen elected as the chairman of the Akhil Nepal BhikkhuSangha following the passing away of former chairmanthe Most Ven. Buddhaghosha Mahasthavir on 24th

September 2011 at the age of 90. Buddhagosh Bhantewas the founder of Buddhist education (Nepal BaudhaPariyatti Sikksa) and the abbot of Sri Sumangala Viharain Patan.

Second Dhammapada Recitation completed (24-12-Second Dhammapada Recitation completed (24-12-Second Dhammapada Recitation completed (24-12-Second Dhammapada Recitation completed (24-12-Second Dhammapada Recitation completed (24-12-2011): 2011): 2011): 2011): 2011): A special function was held at Jagat Sundar BonaKothi, Kathmandu to mark the completition of secondDhammapada Recitation competition organised byBuddhist Youth Group of Kathmandu. All togetherstudents from six Pariyati (Buddhist Education) Centresand Buddhist organisations from Kathmandu, Patan andBhaktapur took part in this competition. DipankarPariyati centre came first, Boudha Jana Pariyati second andShakyasingh Pariyati and adult education centre camethird. The chief guest and the Vice-Chancellor of LumbiniBuddhist University Dr. Triratna Manandhar gave awaythe certificates. The director of the Lotus Research Centre,Dr. Bhadra Ratna Bajracharya also was present during theoccasion. The president of the Buddhist Youth Group,Mr. Triratna Tuladhar presided over the function. (Courtesy-SandhyaTimes).

Centenary of completion of Steps to Swayambhu (9-Centenary of completion of Steps to Swayambhu (9-Centenary of completion of Steps to Swayambhu (9-Centenary of completion of Steps to Swayambhu (9-Centenary of completion of Steps to Swayambhu (9-1-2012): 1-2012): 1-2012): 1-2012): 1-2012): This year marks the 100th years of completionof steps to famous Buddhist temple and world heritagesite of Swayambhu. The steps were completed after 5 yearsof construction in 1912 CE (1968 BS). It was financedpersonally by a rich business man of Kathmandu. SubbaTirtha Raj Manandhar. A special function to mark thecentenary of completion of steps is planned to be held byhis surviving son Mr. Laxmi Raj Manandhar. (Courtesy-SandhyaTimes)

Membership of the SocietyMembership of the SocietyMembership of the SocietyMembership of the SocietyMembership of the SocietyMembers whose valued memberships are due for renewal and new members who would like to support the society by becominga member are requested to complete the section below and return it to the society’s address 11 M11 M11 M11 M11 Mulberrulberrulberrulberrulberry Dy Dy Dy Dy Drivrivrivrivrive, Se, Se, Se, Se, Slough,lough,lough,lough,lough,BBBBBerererererkshirkshirkshirkshirkshire, SL3 7JU e, SL3 7JU e, SL3 7JU e, SL3 7JU e, SL3 7JU with your cheque made out to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK). Wevery much hope you will support the society by renewing your membership or by becoming a member.

MMMMMembership embership embership embership embership for 1 year: IIIIIndividual ndividual ndividual ndividual ndividual -£ 10.00, FFFFFamily - amily - amily - amily - amily - £ 25.00, Life MLife MLife MLife MLife Membership - embership - embership - embership - embership - £ 150.00

I/We would like to support the LNBDS’s work and would like to renew my membership/join the society.

Name:…………………………………………………… Address:…………………………………........……

…………………………………………………………………………… Tel:……………………………….....

Email:……………………………………………………….

I/We enclose the membership fee for the year of £ ................................ to renew my membership/join the society.

In addition, I/We wish to donate £ .................................. Total amount enclosed £ .................................

Signature: ............................................................ Date: ................................................

23 Lumbini May 2012

E-mail: admin@greenwichlondoncollege.co.ukWebsite: http://www.greenwichlondoncollege.co.uk

Greenwich London College

Conquer anger by love, evil by good;conquer the miser with liberality, and the liar with truth.

(Dhammapada 223)

Spinnaker House, 142 Greenwich High Road, Greenwich, London SE10 8NNTel: 020 8293 9374

We wish all readers Happy 2556th Buddha Jayanti!We wish all readers Happy 2556th Buddha Jayanti!We wish all readers Happy 2556th Buddha Jayanti!We wish all readers Happy 2556th Buddha Jayanti!We wish all readers Happy 2556th Buddha Jayanti!

We extend our heartiest wishes for your prosperity & longevity onthe auspicious occasion of 2556th Buddha Jayanti.

Lotus Restaurant(Nepalese Cuisine)

2 New Broadway, Uxbridge Road, Hillingdon, UB10 0LHTel: 01895 234 679/01895 251 991

http://www.lotus-nepal.com'We cater for all special occasions and group bookings are welcome'

Contact: Shubha Ratna Shakya and Shyam Darshan Kunwar

Watchful of speech, well restrained in mind, let him do no evil with the body;let him purify these three ways of action, and attain the path made known by the Sages.

(Dhammapada 281)

New President of Dharmodaya Sabbha (10-1-2012):New President of Dharmodaya Sabbha (10-1-2012):New President of Dharmodaya Sabbha (10-1-2012):New President of Dharmodaya Sabbha (10-1-2012):New President of Dharmodaya Sabbha (10-1-2012):Nyanapurnika Bhante has been elected as a new presidentof Dharmodaya Sabbha. This year it is the turn ofTheravada Buddhist to lead the organisation. With theelection of new president the former president Pandit BadriRatna Bajracharya became chairman of Advisorycommittee. (Courtsey Sandhya Times)

Kumar Kashyap Mahasthabir Bhante passed awayKumar Kashyap Mahasthabir Bhante passed awayKumar Kashyap Mahasthabir Bhante passed awayKumar Kashyap Mahasthabir Bhante passed awayKumar Kashyap Mahasthabir Bhante passed away(26-2-2012): (26-2-2012): (26-2-2012): (26-2-2012): (26-2-2012): The Most Venerable Kumar KashyapMahaasthavir, Tripitakacharya and the 6th SanghaAnunayaka of Nepal passed away at the age of 85, onSunday, 26th February 2012 in Kathmandu, Nepal. Hewas one of the five monks exiled by Juddha Shamsher,then Prime Minister of Rana Regime in Nepal, forpropagating Buddhism in Nepal. He was one of the earliest

monks who worked tirelessly despite hardship for thepropagation of Theravada Buddhism in Nepal. His demiseis an irreparable lost for the Sangha and TheravadaBuddhism in Nepal. We wish Bhante to attain the supremebliss of Nibbana.

Lumbini and Asokan column in new hundred rupeeLumbini and Asokan column in new hundred rupeeLumbini and Asokan column in new hundred rupeeLumbini and Asokan column in new hundred rupeeLumbini and Asokan column in new hundred rupeeNepali note (26-3-2012): Nepali note (26-3-2012): Nepali note (26-3-2012): Nepali note (26-3-2012): Nepali note (26-3-2012): It was learnt that the NepalRastriya Bank has forwarded its proposal of a new designhundred rupee notes with photos of Lumbini and Asokanpillar to promote the birth place of the Buddha to financeministry for approval. If approved by the cabinet the newnotes will be in circulation within six months. The bankhas also proposed to include following “The birth placeof Buddha” just above the signature of the governor.

May 2012 Lumbini 24