sign in sign up
<<
Home , Bhante, Chittadhar Hridaya, Human beings in Buddhism, Nepalese cuisine

LumbiniLumbiniLumbini J OURNAL O F T HE L UMBINI N EPALESE B UDDHA D HARMA S OCIETY (UK) Volume 15 B. E. 2556 May 2012

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

uddha was born more than 2600 years ago at Lumbini in . His teachings of existence of suffering and Lumbini the way out of the suffering are applicable today as they were B Journal of The Lumbini Nepalese Buddha Dharma Society (UK) applicable then. The he preached is more appropriate now than ever before. Lumbini is the journal of LNBDS (UK) and published annually For centuries remained the religion of the East. depending upon funds and written material; and distributed free Recently, more and more Westerners are learning about it of charge as Dharma Dana. It is our hope that the journal will and practising Dharma for the spiritual and physical well- serve as a medium for: being and happiness. As a result of this interest many monasteries and Buddhist organisations have been 1.Communication between the society, the members and other established in the West, including in the UK. Most have Asian interested groups. connections but others are unique to the West e.g. Friends of Western Buddhist Order. 2.Publication of news and activities about Buddhism in the United Kingdom, Nepal and other countries. Nepalese, residing in the UK, wishing to practice the Dharma for their spiritual development, turned to them as there were no such Nepalese 3.Explaining various aspects of Dharma in simple and easily organisations. Therefore, a group of Nepalese met in February 1997 understood language for all age groups. and founded Lumbini Nepalese Buddha Dharma Society (UK) to fill this gap. The society is non-political, non-racial, non-profit making 4.Discussion on Dharma through a readers column. voluntary organisation and open to all, both Nepalese and non-Nepalese, whatever their faith and tradition. Lumbini is run purely on donation. Therefore, any donations Advisers are welcome and greatly appreciated. Cheques/Postal orders Sugandha (Thailand), Lodro Thaye, Bhikkhu Sujankirti, should be made payable to Lumbini Nepalese Buddha Dharma Dr. Ratna Bahadur Society (UK) or LNBDS (UK) and forwarded to the society. Executive Committee Members (UK) Bhikkhu Sumana (President), Mr. Amrit Ratna Sthapit (Vice-President), Lumbini for you... Mr. Dinesh Sthapit (Treasurer), Dr Dharma B. Shakya (Secretary), Mr. Ram Babu Thapaliya (Joint Secretary) For the forthcoming issues of Lumbini, we welcome your Members articles, anecdotes, short stories or news features, which are Mrs. Nani Shova Shakya, Mr. Gyalsang Tamang, Mr. Sukman , linked to Nepal and/or Buddhism. Send your contributions Dr. Dinesh Bajracharya, Dr. Swayambhu and Mr. Sujan Shakya and comments to:- Organising Committee The Editor, Journal of LNBDS (UK), 11 Mulberry Drive, All Executive Committee Members, Mrs. Pramila Shakya, Dr. Rasana The Editor, Journal of LNBDS (UK), 11 Mulberry Drive, Slough Berkshire, SL3 7JU Tel : 01753-549370, Bajracharya, Mrs. Anu Sthapit, Mr. Subha Ratna Shakya, Mrs. Menika Slough Berkshire, SL3 7JU Tel : 01753-549370, e-mail: [email protected] Sthapit, Mrs. Padma Sakya, Mrs. Reema Shakya, Mrs. Suchita e-mail: [email protected] Tuladhar, Mrs. Durga Thapaliya Please include your full name, address and telephone Life Members number. We regret we cannot acknowledge or return Mr. Amrit Ratna Sthapit, Dr. Dharma B. Shakya, Dr. Lochan items we do not publish. Manandhar, Mrs. Nani Shova Shakya, Mrs Sakuna Lama, Miss Hima Gurung, Mrs Anita Rai, Mr. Lil Gurung, Mr. Surya Bajra Yonjan, Dr. Bhadra Dhoj Karki, Mr. Redwood MA, Mr. Shashi Manandhar, Mr. Editor: Amrit Ratna Sthapit Rambabu Thapaliya, Mr. Uttam Nepal, Mr. Dinesh Sthapit, Dr. Dinesh Editorial Panel: Dr Dharma B. Shakya, Ram Babu Thapaliya, Bajracharya, Miss Sophia Somerville, Mrs. Vibeke Dahl, Mrs. Asha Menika Sthapit Sharma, Dr. David Gellener, Mrs. Shanta Gurung, Mrs. Geeta Shrestha Front Cover Design: Udaya Shakya Objectives Layout: Amrit Ratna Sthapit 1. To make Buddhism known to the wider public and to help them understand the benefits of the Buddha's profound teachings, LNBDS OfficeOffice: Lumbini Nepalese Buddha Dharma Society (UK) 11 Mulberry Drive, Slough, 2. To have a forum for the meeting of Nepalese residents in the UK Berkshire, SL3 7JU, UK. and others with an interest in Buddha Dharma as a spiritual Web: www.lumbini.org.uk practice for discussion, exchange of ideas, constructive dialogue Tel: 01753-549 370 and to build Nepalese Buddhist community in the UK etc., [email protected]

3. To establish links with similar organisations in the UK, Nepal and Printed by: Jeddo Print other countries, Unit 32, 63 Jeddo Road, London, W12 9ED 4. To organise voluntary work to help reduce human suffering in Nepal and other countries, and Articles and opinions expressed in the journal are not necessarily the opinions of the society. 5. To promote and publish religious and cultural heritage of Nepal.

May 2012 Lumbini 2 Lumbini Contents Journal of The Lumbini Nepalese Buddha Dharma Society (UK) LNBDS Executive Committee and Objectives 2 Volume 15 B.E. 2556 May 2012 Editorial 3 Vyagri Jatak - Art competition (front cover) 4 Editorial Ignorance is the main cause of suffering – 5 How correct is this statement? - Dharma Shakya Nepal government has declared year 2012 as ‘Visit Lumbini The Four Sublime Abodes - Dolendra Ratna Shakya 6 year’ to promote the importance of Lumbini and to bring awareness to people and authorities that Lumbini, one of Vipassana Meditation in the tradition of Sayagyi 7 world heritage sites needs to be developed without delay. U Ba Khin and S N Goenka Prince Siddhartha, The Buddha to be, was born in Lumbini, - Uttam Ratna Dhakhwa in present day Nepal. This is a great pride to Nepalese Habits - Anu Sthapit 8 people. One needs to be aware at this point that once the prince Siddhartha became an Enlightened One, The WHO IS WHO IN 9 Buddha, he transformed himself beyond worldly condition (Late Pandit Dibya Bajra Bajracharya) (Laukika) and attained unconditional state (Alaukika), - Ratna Dhakhwa beyond caste and colour without any worldly ID. He is the teacher of the world and showed path to all that leads Is there still controversy about the Buddha’s birth place? 10 to -the supreme bliss. From this standpoint one ~ Venerable Bhikkhu Sujan can say that The Buddha belongs to all who is inspired by ‘Sugat Saurabha’ An Epic Poem from Nepal 11 his teachings and who follow the path he has shown. We on the Life of the Buddha by Chittadhar Hridaya respectfully thank Venerable Sujan for detailed answer to a ~ Subarna Man Tuladhar question raised ‘Is there still controversy about the Buddha’s birth place?’ Applying Dharma in daily life - Padma Tara Sakya 14 The great Master is no more with us but the path he has aÚ$ wd{ / dfgj clwsf/- ;Úlgtf dfgGw/ 15 shown is with us to be followed. To be near the Buddha is to follow the path he had shown. The greatest way to pay LNBDS Activities and News 19 our respect and to honour the great master is to practise News about Buddhism 22 the Noble teaching. Life of the Buddha has been written by many writers around In who is who in Buddhism in Nepal, we have a brief the world. People who were inspired by the profound biography of Late Pandit Dibya Bajra Bajracharya, who was teachings of the Buddha led them to write in their native one of the well known practitioners in Newar languages for the benefit of many. ‘Sugat Saurabha’ an Epic tradition. We thank Mr. Vinaya Ratna Dhakhwa for his Poem from Nepal on the Life of the Buddha by Chittadhar continuous support to our society. Similarly, for those Hridaya is one of them. This epic was written in Nepal Nepalese who would like to read in their own language, Bhasa, Newari, language which is translated into English. we have included an article on ‘Buddha Dharma and We thank with appreciation Mr. Subarna Man Tuladhar, Human rights’ by Manandhar which came second one of translators, for writing this article for our readers’ in our joint essay competition held in 2007. Mrs Anu benefit. Hope this will encourage some of us to read full Sthapit contributed fitting short article on ‘Habit’ which version of the book itself. we hope will be an inspiration to our readers to reflect on The Buddha taught how one can overcome suffering. The our life. Mrs. Padma Tara Sakya’s reflection on ‘Dharma cause of suffering is craving and suffering arises due to Practice in our Daily life’ is also inspirational. ignorance. In the article written by Dr. Dharma Shakya, LNBDS would like to announce great news about our 1st he clarifies this in the simple language. To overcome successful art competition held in 2011 in Nepal in deluded mind, one needs to be vigilant. To be able to see collaboration with Young Men’s Buddhist Association things in there true nature is what (YMBA) of Nepal. This is a new step taken by us to bring teaches us. Mr. Uttam Ratna Dhakhwa, an in the awareness and to promote the Buddha’s teaching among Vipassana tradition of and S N Goenka new generation through art. One of the art works from has kindly answered questions which frequently arise in this competition is printed in this issue’s front cover. This our mind ‘what is Vipassana meditation?’ year we will hold our 3rd essay competition on “SvST jIvnko Happiness can be gained here and now. ‘ is where lAgI buË i]öA” “Buddha’s teaching for healthy life” in one can get happiness’ is something which the Buddha did collaboration with the Buddhist Youth Group, . not preach. When one generates universal loving kindness (Metta), compassion (Karuna), sympathetic joy () We hope all our readers will enjoy reading this journal, as and equanimity (Upekkha), the bliss is here and now. We much as we have enjoyed presenting it to you. May peace are sure that the poem on ‘the four sublime abodes’ by Mr. and contentment be with you. Dolendra Shakya will inspire our readers. ‘Bhavatu Sabba Mangalam’ 3 Lumbini May 2012 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 artists Namobuddha or Namura as it is popularly known is the from Patan, Nepal during the Art Competition organised one of the holiest Buddhist sites in Nepal. Namura is about by Lumbini Nepalese Buddha Dharma Society (UK) in 30 km from Kathmandu. In one of a past lives, when the collaboration with Young Men’s’ Buddhist Association of Buddha was practising the Behaviour of , he Nepal (YMBA) held in July 2011 in YMBA premises in saw a hungry tigress who was on the verge of eating her Patan, Nepal. It showed the Buddha explaining the own cubs. The was so much moved by the importance of the highest form of Dana Paramita - Dana sight that he offered his own body to tigress and her cubs Paramattha Paramita which means giving even one’s to feed on. There is a carved stone tablet depicting then own life out of compassion to help others and its connection Bodhisattva flesh from his own body to tigress and with Namobuddha. This is practised by a bodhisattva who her cubs. It is said that his hair, bones and so forth were aspires to be a Buddha. made into a , now known as NAMO BUDDHA. (Mahasatva Jataka/Vyagri Jataka) 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

BUDDHA VIHARA FUND APPEAL With aim of having our own Vihara for the benefits of all we have established a Vihara Fund. Vihara in , the language used by the Buddha himself, means a dwelling place where Buddhist monks and nuns dwell. In the Buddhist text it is written that to build or participate in any form in building a Vihara is considered highly meritorious act. This is the spiritual place where the nobleness is practised by many for the harmonious life and 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. Cheque should be made payable to Lumbini Buddha Vihara FundFund.

May 2012 Lumbini 4 Ignorance is the main cause of suffering – How correct is this statement? Dharma Shakya, Slough, UK Buddha described three fires that are burning in every one What is Greed? of us which cause human suffering. What three fires- fire The belief that there is all important, permanent self is of greed, fire of hatred or ill will and fire of delusion or responsible for unwholesome mental factors including ignorance (Lobha, Dosha and )? greed for excessive material wealth and sensual pleasures. Because of this innate belief we always want to protect Although ignorance, attachment and anger are described this concept of self. We want to acquire material things as as three fires, three delusions or , Ignorance much as possible to protect it like nice houses, big cars, is regarded as the main cause of our suffering and is the lots of money and other physical securities like better jobs, cause for us remaining in an unenlightened state because bank balance, pension etc. Not only material things we when you think it carefully other two poisons – also like psychological and emotional securities like attachment and anger and the rest of the unwholesome wanting others to have similar views and opinions like mental factors arise because of this single all important ours. We would like every one to regard us superior and cause. would like to be recognised as some one special. This desire What is Ignorance? for bigger and better things has no ending. As soon as one Ignorance is quite a common word in and is fulfilled we want some thing better and so on. This is teaching. So, what is ignorance? Is it the lack of academic the nature of desire. knowledge or lack of academic qualification from colleges Most of us seemed to spend 100% of body, mind and or universities? ‘No’ according to Buddhism. We are not energy during our waking hours, may be even in our talking about ordinary ignorance e.g. lack of knowledge dreams, in trying to fulfil our temporary worldly desires that dirty water causes many diseases etc. According to even neglecting our health, families and friends with the Buddhism ignorance /delusion is not realising the true mistaken views that wealth, fame and power will bring all nature of life, believing impermanent to be permanent, the happiness we will ever need in this life. If that is the expecting only pleasant things never expecting unpleasant case, then I suppose it is Ok to spend all our time like things; wanting pleasant things all the time and not that. But we know from experience that it is not so. True wanting unpleasant things at any time, expecting one to happiness is achieved not just with amassing material remain young and healthy all the time; behaving and acting wealth and power; it also needs spiritual practice. Reflecting if one is going to live for ever even though every one knows on of life and contemplating on that we have to die one day. When an unpleasant things unsatisfactoriness of life will help us to cultivate this like serious illness, of loved ones and personal balanced attitude in our mind. calamities like divorces, separations, redundancies etc. or other disasters happen then asking why me, why at this What is Need and what is Greed? time of life. This is ignorance according to Buddha’s As a lay person we have many responsibilities. teaching. Responsibilities to our spouses, our children, other family members, our friends and the society we live in. Hence When I think of it, it is not only people who are regarded not being greedy does not mean that we renounce every psychiatrically ill by the society because they behave thing and neglect our own health and well being differently to norm of the society who are deluded but all completely. As a lay person if we can not provide the basic of us who lack realisation of the true nature of life are needs to our near and dear ones then there is something deluded to some extent and we act and behave accordingly wrong with us unless we are physically or mentally disabled. just like psychiatric patients. Every living being needs certain basic things for their The ignorance we are discussing here is not something survival and well being. Even the Buddhist monks and which we have acquired in this life from up bringing or nuns need these. Buddha himself used to ask according to from training. It is innate, very natural, not something Buddhist books when he met fellow Buddhist monks somebody has put in our head as mentioned in about their physical well being and used to ask if they texts and has been with us life after life. Nobody has to have any difficulties with four requisites - , shelter, teach us. It is just there and we act and think almost every robe and medicine. As a lay person we should strive hard second very often unconsciously. Until we can eradicate to meet our and our family’s needs to maintain physical this innate ignorance which is the first link in dependent health and well being. But we need to realise that excessive origination we are bound to remain in this Samsaric world desires for material things may bring temporary happiness as an unenlightened being. but it will not last long. Hence we need to differentiate

5 Lumbini May 2012 between what is ‘Need’ and what is ‘greed’. These may be different for different people. The Four Sublime Abodes What is Ill will or hatred? Mr. Dolendra Ratna Shakya Anyone who prevents us from fulfilment of our desires becomes our enemies. We will have various degree of ill If don’t like , why go on killing? will towards them from just mild irritation to murderous If don’t like to be beaten, why go on beating ? thoughts. If we feel any one is better than us we feel jealous Indeed, happiness and peace do all really seek, and start hating them. Because of this ignorant nations So, be yourself happy and keep others happy too. go to wars as happened in Korean and Vietnamese wars - Thus, loving-kindness (Maitri) be developed, Western capitalist views against Communist proletarian With love and affection in mind. views with millions of deaths on both sides and untold sufferings to millions more. This happened because of fear Living-creatures of all kinds, of loosing the present that rose because of ignorant view Big-small, strong-weak, haves-have nots, of permanent self or ‘I’. ShantidevaShantideva, a great Buddhist Be they men, birds, animals or worms, scholar, meditator and poet of 8h century AD described Let move your mind having seen the wretched. this ignorance as follows: Thus, let compassion (Karuna) be developed, “How much suffering and fear, and Wiping tears of others. How many harmful things are in existence? If all arise from clinging to the ‘I’, Having the sight of rich and prosperous, What should I do with this great demon?” - Why you feel depression and distress in mind? Why you spoil your mind envying them? Instead, get gladdened and be cheerful. When he said all suffering arises from clinging to ‘I’ I Thus, let appreciative joy (Mudita) be developed, believe he was referring to us thinking excessively about Having seen the prosperity, though not of ‘I’, ‘me’ and ‘mine’ to the total exclusion of other’s your own, at sight. wellbeing and I believe suffering he was referring to is not only for suffering caused by natural phenomena like illness, old age, hunger and other natural calamities, some of which Joy and sorrow, gain and loss, fame and are inevitable but he is also referring to more deeper defame, abuse and praise, suffering some of which are man made and are due to Taking them as your companions, mental restlessness and mental turmoil. never get disturbed by them. Having the quality of seeing things equally well, Buddha’s advice to overcome suffering (Dukkha): Enjoy their company ignoring their respective nature. Wake up-wake up to the truth of true nature of the world Thus, let equanimity (Upekkha) be developed, i.e. changing nature of all things and phenomena; existence of suffering (unsatisfactoriness) and non-existence of Keeping your mind balanced and alert. everlasting permanent self or ‘I’. That is wisdom according Maitri, Karuna, Mudita and Upekkha, to Buddhism-eradication of ignorance. Wisdom is the These four are the sublime abodes, understanding of nature of impermanence; it is the Living in them, let’s feel the heavenly bliss, understanding of reality. Wisdom comes from Avoiding the worldly entanglements base, and concentration ( Tashi- four noble truth). This Being free from the clutches of sufferings (Dukkha), will loosen the hold the concept of ‘I’ has on us. It will Proceeding towards Nibbana, the real and permanent reduce our innate habit of self centredness and self peace. cherishing behaviour which all of us have to some extent. It will make us realise that just like us every one wants The End happiness and nobody wants suffering. This realisation will help us to develop equanimity and compassion to people around us. This is the path to inner peace and true happiness. According to His Holiness Dali Lama it is not 'Decay is inherent in all possible to have true happiness simply from external things component things! without inner peace. Sooner we realise this quicker we will be able to lead happy and peaceful lives. I would like Work out your salvation with to conclude my article with the following quote: ‘The real happiness in life starts when you begin to cherish diligence!' others’ – Lama Zopa , , Nepal. ~ D. II. 156

May 2012 Lumbini 6 Vipassana Meditation in the tradition of Sayagyi U Ba Khin and S N Goenka Mr. Uttam Ratna Dhakhwa Q 1: How long have you been teaching and practising Q 6: Many young people think that spiritual practice Vipassana meditation according to the Sayagyi U Ba Khin including meditation is for the old people. How can we and S N Goenka tradition? convince them that it is for every one? A: I have been practicing Vipassana since 1982 and teaching A: Asian people often have hangover of traditional Hindu since 1988. system of Ashrams i.e Vidyashram, Grihasthashram, Banaprasthasram and Sanyashashram and that people Q 2: With your long experience of Vipassana meditation should go for spiritual practice during Sanyasashram. Young practice would you explain briefly what is Vipassana people readily accept Vipassana when experienced meditation and its practical benefits for the benefit of our practioners explain it’s scientific nature and it’s practical readers? benefit in day to day life. A: Vipassana is the cultivation of Sheela, & Panna at experiential level. It enables us to be aware and develop Q 7: You have mentioned practical benefits of meditation. understanding of deeper psycho-somatic process that is What are the tangible benefits of Vipassana Meditation in going within us. Understanding of this inner reality at your experience? experiential level enables us to remain calm and A: As we practice regularly, we develop habit of being aware equanimous while facing challenges of life. of our respiration and body sensation most of the time in our daily life. Whenever we come across challenges of life, Q 3: There are so many meditation techniques taught by we immediately notice changes taking place at gross level different meditation masters. In your opinion do they have in our respiration (breath becoming heavy) and at a more same beneficial results? subtle level in our sensation (we feel changed sensations in A: I do not know about other meditation techniques. Any our body). These changes alert us and instead of blind meditation practice that enables us to understand our reaction towards those challenges, we learn to remain deeper reality at experiential level is beneficial. If the internally calm and deal with the challenges calmly. Such technique is based on use of universally acceptable object habit often turns difficult situations into positive situations of meditation and does not involve imaginations that for us. People who have to make frequent difficult should be beneficial to all. decisions find this habit very fruitful.

Q 4: You have mentioned about universally acceptable Q 8: Only a very small percentage of world’s population object of meditation. So what meditation object or objects practise Dhamma and meditation. In your experience has are used in this tradition? Please describe briefly for the the people’s attitude to spiritual practice and meditation benefit of our readers. has changed in Nepal and overseas? A: Our own breath and body sensations are the two A: Although number of people practicing Vipassana is still meditation objects used in this tradition. Both objects are like a drop in the ocean, it is already attracting more and realities closely related to both our mind and body. They more people from all walks of life. With recurring crisis are acceptable to people belonging to any religion, any in politics, in education system, in business and in almost tradition hence universal. all spheres of life, people are looking for alternative social role models. Good Vipassana meditators are slowly Q 5: What advice is given for an aspirant meditator in emerging as potentially good non sectarian social role this tradition e.g. attending a retreat, continuing with daily models for new generation. This is happening in Nepal, practice, observing Sila (moral code) etc.? in India and now there are indications that it is emerging A: For any aspirant meditator, first 10 day is a trial in western countries and also in mainland China. period. He or she goes through an intense experience in 10 days. He or she is then advised to undertake two hour Q 9: Some one asked us what actually happens during daily practice, few minutes practice before going to sleep meditation. Would you share your personal experience and few minutes after waking up. He or she is also advised with our readers? to participate in a weekly one hour group sitting and A: As you cultivate pure Sheela (during Vipassana refresher 10 day course once a year. The purpose is to meditation course), your mind tends to become calmer gradually inculcate habit of awareness and equanimity and with this base you cultivate and develop concentration towards our own inner reality, which in turn help us move of mind (Samadhi). Once the mind become calmer and away from negativity and reactive behaviour pattern. more concentrated, you start penetrating inner reality of your mind body process. You open up to you inner reality

7 Lumbini May 2012 (processes going on in conscious, sub conscious and is the problem. Earning money honestly and spending it unconscious mind) of which you were not aware of so for fulfilling our needs and sharing a portion of our income far. This process may often be painful but in the end you for the benefit of others (through charity) prepares a good find it quite beneficial and quite calming and peaceful. ground for our spiritual development and for our inner peace, harmony and happiness. Q 10: Do you believe that there should be balance between material wealth and some form of spiritual practice for (Lumbini Nepalese Buddha Dharma Society (UK) would the peace and happiness? like to thank Mr. Uttam Ratna Dhakhwa for sharing his experience with our readers. We wish him success in his A: It is not the material wealth but our attitude towards it noble effort.)

Habits Anu Sthapit, London

Different people have different habits. Some people 3. To abstain from sexual misconduct. This have good habits and some people have bad habits. means not to misuse one’s senses for sensual Habit is sometime called second nature. Man can not gratificatiton. go against his own nature so he can not go against the 4. To abstain from telling lies. This means not to habits. The good habits are those which contribute to use one’s words in wrongful way to hurt others. one’s well being, i.e. verbal, physical and mental. Bad habits are those which are harmful to us. It should be 5. To abstain from taking intoxication and drugs. the aim of all parents to teach good habits to their This means not to intake any substances which children from infancy and to root out their bad habits. clouds our clear thinking. That is why the Buddha taught us 2600 years ago These are very powerful disciplines in about good habits. Those good practices which the human lives. These precepts help us to overcome Buddha taught can be known as Five precepts (Panca negative habits in our lives and cultivate good habits Sila). daily. So who ever follows these disciplines, they obviously come under good habited people. Who 1. To abstain from killing. This means not to harm ever do not follow these disciplines will harbour bad oneself and others in any ways. habits. Therefore in the Buddha’s teaching, these five 2. To abstain from stealing. This means not to take precepts are known as foundation of good habits things which are not given to us. which will help us to become good.

Lumbini Dana Fund The 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’s teachings 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 has sponsored six orphans from Ramechhap village regularly since 1998, five destitute Cancer 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’s aim 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

May 2012 Lumbini 8 WHO IS WHO IN BUDDHISM IN NEPAL Late Pandit Dibya Bajra Bajracharya Mr. Vinaya Ratna Dhakhwa Pandit Dibya Bajra Bajracharya (1919 – 1999 AD) came was entrusted to translate the abridged version of Nava from a very renowned and learned family of Bajrachayas of Mahayani (gj dxfofgL ;q' ) from Sankrit to Nepali by Kathmandu, Nepal. He was one of the grandson of then Mr. Bhakti Das Shrestha, a reputed Buddhist contemporary well known royal physician Nil Bajra and eldest son of reputed scholar of Nepal. Second edition of the book had been Vaidya Durga Bajra Bajracharya. published from Taiwan. With this publication, existence of As he came from the family of Vaidyas (traditional medical Lankawatar Sutra (nÍfjtf/ ;q' ), Gandha Bhuha Sutra (uGwAox' practitioners) he had used ;q' ), Dasa Bhumik Sutra (bz earlier part of his life learning, elds' ;q' ), Guhya Samaj Sutra enhancing and propagating (uXo' ;dfh ;q' ), Asta Sahasrika Ayurbeda. He had also Prajanaparamita Sutra (ci6 graduated in literature from ;xl;sf| k1fkf/ldtf| ;q' ) came to Kasi Viswovidyalaya in 1938 light to other Buddhist AD. He had learnt countries other than Nepal, from very educated Brahmin especially Japan and Taiwan. teachers in Nepal. His As a result, Lotus Research knowledge of Sanskrit Center, Lalitpur, published language was profound and his translation of those Holy he also knew Pali language. Scriptures in Nepal Bhasa. His other manuscripts like As he had developed health Sicchya Suchaya (lzIff ;dRro' ), problem in the latter part of Nispansa Yagawali (lgikGg his life, he could not pursue ofujnL] ), Sadhan Mala (;fwg his professional life of being dfnf) are presently with Lotus an Ayurbeda practitioner. It Research for publication. was then that he had started Besides, there are several other serious study of Buddhism manuscripts of Mahayana on his own. His profound school translated by him knowledge of Sanskrit had which are ready for printing. been very useful in his pursuit. He had taught Pali To conclude, Pandit Dibya language to Bhikchus (leIf)' Bajra Bajracharya was widely and Bhikchunis (leIf0fL' ) of Nepal in that connection. acclaimed by scholars far and wide for his knowledge of Mahayana and Bajrayana . His As a tribute to his mother who passed away in 1979 AD, he contribution as a translator of many Mahayani literatures into had started conducting talk programs on Asta Sahasrika Nepali and Nepal Bhasa had enriched Neplalese literature. (ci6 ;xl;sf| k1fkf/ldtf| ) and Abhi Dharma Even though similar work had been done by foreign scholars, (clewDd). He had also described Gurumandal Samadhi he had excelled in his work because of his originality as he (meditation) (u?d08n' ;dflw) in full length. Later he delivered was born and brought up in the environment conducive to a very long discourse on Bodhi Charyavatar (aflw] rofjtf/{ ) for the topic. So his contribution to revive Mahayana and over a month in Lalitpur, Nepal which was appreciated by Bajrayana schools of Buddhism in Nepal and abroad will be many Buddhist devotees. Consequently, he was requested cherished for a long time. to translate the holy text of Bodhi Charyawater from Sanskrit to Nepal Bhasa by Bodhi Prakasan Kendra (a Buddhist (The society would like to acknowledge the contribution of Publishing House) in the commemoration of 15th World Ms. Sumati Bajracharya and Mr. Bhuwan Dhakhwa in the Buddhist Conference held in Nepal in 1986 AD. Later he preparation of this brief biography)

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

9 Lumbini May 2012 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.) Q. Venerable sir, There has been a long standing debate Alexander Cunningham’s work, which was written before going on regarding the birth place of the Buddha – discovery of Ashokan Pillar in Lumbini. Lumbini, that India has been trying to propagate it as an It is quite amazing to note that an inscription has been Indian territory where as we know it is in Nepal. Will you discovered from Kapileswar which contains the same please give your view on this? Thank you. – Krishna subject matter as found in the Tarai Pillar inscription. The Chakhun scripts of it belong to the time of Ashok and a script writer A. A few years ago one of the Thai scholars published a named “Chundraya” had written them. He had signed his book claiming that Buddha was born in Thailand. Under name in Kharostri script. In this inscription it is found the basis of Buddhist culture and some similarities in daily written that Buddha Dev was born in Orrisa”- [Buddhism life, he suggested that the Buddha was born in Thailand. in Orissa - 1959, pp 1-2]. Similarly, a Tharu scholar, one of the ethnic groups of On the basis of facts, description of Chinese Pilgrims, Nepal, claimed its to the Buddha and its originality. Geographical structure, archeological facts, the Ashokan I believe there are many more who is trying in different Pillar and Devi Temple, and most recent discovery ways to claim their relation to the Buddha and his place of Marker Stone in Lumbini Garden provided clear picture of birth. It is not a new issue and will not end people of the place where the Buddha was born. Further more, search for identity and originality. Therefore, one should on the pillar itself was written ‘the Buddha was born here not be surprised to hear proclamation of India that the in Lumbini.’ All these provided ample proof that the Buddha was born in India, not in Nepal. After all the Buddha was born in Lumbini, which lies in present day Buddha preached for 45 years in various towns and cities Nepal. It is sad to bring to attention hear of the fact that of India until his at . Many research Nepalese accept the Buddha as the icon of the country. works and excavation investigations have already However it seems that the people and government of established clearly that the site is in Nepal. The question Nepal have not only neglected his birthplace but also have is what is the reaction of Nepalese government and its hesitated to accept his teaching. It was international and people towards India’s claim? Buddhist organizations, in particular UNESCO, that initiated a master plan of the site and draw Nepalese people Lumbini is one of the holiest Buddhist pilgrimages site and government’s attention to it; whereas in India, on the earth where the Buddha was believed to be born particularly in Orissa, they continue to contribute greatly on the full moon day on Friday in the month of Vaisakha to the growth and development of Buddhist sites. Both in the year 623 B.C. However, this site was unknown st Nepalese government and Nepalese people should learn until 1 December 1896 until Dr. Anton A. Fuhrer from these developments and consider seriously in the discovered the Ashokan Pillar, nine feet above the ground preservation, promotion as well as conservation of the and 10 feet below the surface and 6 feet above the base. Lumbini. The stone engraved edicted pillar was established to commemorate King ’s visit to the holy place. One Furthermore, the Buddha once said, ‘one who sees the of the sentences on it says; Hida Budhe Jateti Dhamma sees me’. So, debate on where he was born could Luminigamme – ‘Budddha was born here in Lumbini be regarded as irrelevant. On the basis of the facts so far Village’. presented the evidence of his birth in Lumbini in present day Nepal is beyond doubt. Therefore, rather than wasting Although, the inscription definitely defines the place of time in the controversy where the Buddha was born, which Buddha’s birth, controversy on the Buddha’s birth place has already been established it is better to cultivate yourself began when a news on Ashokan inscription was published into his teaching and know who we really are and fulfill in local newspaper the ‘Daily Asha’ on August 24, 1928 the purpose of one’s own birth. in Kapileswara, Orissa. A few scholars, especially from Orissa, India, presented such controversies because of Further reading: nationalistic pride and view, which is their right, although 1. Harihar Raj and Mrs Indu Joshi, Antiquities of Buddha academically, anthropologically and historically it appeared Shakyamuni Birth Place in the Nepalese Tarei, Published as ‘not genuine’ and spurious copy of the record’ etc. Prof. by The Nepal Studies: Past and Present (Kath: Printed at Nabin K. Sahu, a historian from Orissa published a book Nepal Press) in 1959 and wrote ‘Buddha was born in Orissa’ - ‘the real 2. Bhikkhu Sudarshan Mahasthavir, Lumbiniya Kichalaya, birth place of Buddha is Kapileswara; not Lumbini of (Kath: Pub. by Srikirti Vihar, Kirtipur) B. K. Rana: Nepal’s Nepal’. It appeared that this claim was made on the basis Lumbini: where the Buddha was born (The Himalayan of cultural similarity and probably misinterpretation of Voice, 2010)

May 2012 Lumbini 10 ‘Sugat Saurabha’ An Epic Poem from Nepal on the Life of the Buddha by Chittadhar Hridaya Subarna Man Tuladhar The Sugata Saurabha is an epic poem that retells the story supernatural as follows so as not to hurt the feelings of of the Buddha’s life. It was published in 1947 in the the believers: Nepalese language, Newari, by Chittadhar Hridaya, one of the greatest literary figures of 20th-century Nepal. The “The chief of the army was ordered in to be shown him, text is remarkable for its comprehensiveness, artistry, and then. nuance. It covers the Buddha’s life from birth to death The Baby was turned over for seven attendants to hold. and conveys his basic teachings with simple clarity. It is The passing of the new born baby through their hands also of interest because, where the classical sources are that was as delicate as lotuses silent, Hridaya inserts details of personal life and cultural Seemed to the Shakya army chief like a baby crawling context that are Nepalese. The effect is to humanize the over lotus blossoms!” (Page 38: 1, 2, 3 & 4 lines) founder and add the texture of real life. A third point of The other feature of this canto is the vivid description of interest is the modernist perspective that underlies the the red carpet welcome accorded to the new-born baby in author’s manner of retelling this great Kapilbastu. While describing the city of spiritual narrative. This rendering, in a Kapilbastu, the poet was successful in long line of accounts of the Buddha’s life giving a fine portrayal of the Nepalese dating back almost 2,000 years, may be art, architecture and painting in the the last ever to be produced that conforms minutest detail. Likewise, by way of to the traditions of Indic classic poetry. describing the musical band that It will not only appeal to scholars of marched at the top of the welcome Buddhism but will find use in courses procession, the poet portrayed clearly the that introduce students to the life of the whole gamut of musical Buddha. accomplishments of the Nepalese Lumbini is the first canto of his epic, people. SUGAT SAURAV. Situated between The creative genius of the poet can be Kapil Bastu, Sidhartha Gautam’s native found unfolded in the canto, ‘Mother’. town where he spent 29 years of his life This canto begins with the demise of the as a prince and Devadaha, Sidhartha Queen, Maya Devi, mother of Sidhartha Gautam’s mother’s natal home town, and ends in the prophesy of the sage Asit Lumbini is the most glorious and most that the child would either be a universal auspicious land because Sidhartha monarch or a great sage. The poet who Gautam was born here. It was a pleasure garden entertained himself lost his mother when he was but a boy, has given by the people of Kapilbastu in Buddha’s time. a pathetic description of the loss of Sidhartha’s mother by The canto, Lumbini, presents a scenic picture. The mellow death. The last rite of the queen was made to be performed light of the sun, the merry note of the sweet birds and the in accordance with the Newari custom, the intention of dramatic sight of flora and fauna conjure up to the reader’s the poet here being to show an acquaintance with the mind the magnificent scene and the quietness of the Newari funeral rites. verdant grove. Although the poet Chittadhar in the canto, ‘Family Tree’ The poet ‘Hridaya’ did not believe in the supernatural. branded Sidhartha as one belonging to Shakya clan of solar For the historical portrayal of the nativity of Shakyamuni dynasty, in the canto, ‘ A Pleasant Childhood’ Sidhartha Buddha in the canto ‘Birth’, he was reluctant to follow is depicted as one who has been bred and brought up as a the footsteps of his predecessors who described the Buddha Newar. He was given to wear pyucha bracelet when he super normally. No supernatural elements as described in was two months young. His feeding ceremony was ‘Lalitbister’ can be found in his description of the Buddha’s performed when he was six months young. A garland of birth. In the authorised religious texts, the Buddha is rice cake called yomari was put around his neck when he depicted as one who has taken seven steps immediately was two years of age. All these customary performances after his birth and from each step he had taken, lotus bear eloquent testimony to the fact that he was treated as bloomed. But Chittadhar put this element of the a Newar. The poet in this canto also, unlike other writers who have tried their hands at writing Buddha’s biography,

11 Lumbini May 2012 took good care not to depict Sidhartha as someone The canto ‘Yasodhara’ revolves round, Yosodhara who was supernormal. In the authorised Buddhist texts it is affected most by the prince’s renunciation. The poet who described that when young Sidhartha was taken to suffered the pang of separation from his consort when he Shankya’s sacred shrine room, the stone images of gods was in jail knew very well what Yosodhara’s suffering must and goddesses that dotted the shrine room fell prostrate be like. This canto, therefore, presents in a heart touching on the floor to show respect and reverence to prince way the pang of separation Yasodhara suffered. It was in Sidhartha. But Chittadhar instead of giving description the autumn season that the of the prince to such supernatural happenings displayed his superb took place. In this canto the poet has, therefore, craftsmanship simply by saying that in the presence of the contextually described what the autumn season is like and prince the stone images of gods and goddess paled and what festivals and traditional rites are performed by Newars looked dim. in this season. Likewise Sidhartha was given to understand in this canto ‘The Enlightenment’ is one of the important cantos of Newari nursery rhymes folk songs and literature, juvenile Sugat Saurav. This canto obviously centers round the Newari expressions etc. attainment of enlightenment by Sidhartha. From this canto onwards the poet has given up describing Sidhartha The canto ‘Education’ begins with the description of the as a person belonging to any particular tradition or ethnic hermit school which Sidhartha first attended and ends in group. The Buddha has not been depicted as a divine being arriving at a decision to send a team of marriage brokers manifested in human shape as described in Lalitvistar and to Dandapani’s house to ask for his daughter in marriage other authorised Buddhist texts. Sidhartha in quest of to Sidhartha. The another interesting feature, of this canto truth went for different schools and teachers, but all in is the solemnisation of Vratabandha ceremony of Prince vain. Ultimately under a bo-tree in Gaya when he Sidhartha in accordance with Newari custom. The poet meditated, enlightenment dawned in his mind and he by so doing has introduced to non-Newars what the became the Buddha, the Enlightened one. After having ceremony is about, what rites are performed in its conquered the , the evil temptation in all forms, he celebration and why. One other highlight of this canto is became the enlightened. Poet Chittadhar has not depicted the argument that the prince Sidhartha had with Devdutta. mara in the epic in the forms of supernatural beings Devdutta, who chose to stand on the way to Siddhartha’s standing on the way to his enlightenment. They are progress and prosperity, had his first encounter with depicted as states of mind that arise in the mind such as Sidhartha about a duck-hunt. The episode of duck-hunt , krodha, moha, trisna etc. The season of spring has has been an index to what kind of person Sidhartha would been depicted as the chief of the army of the mara and be in future. flowers, wind and birds have been used as his weapons. In the canto ‘The Great Renunciation” the poet has Determined to attain enlightenment when Sidhartha described in an elaborate manner how the prince Sidhartha conquered the mara in the form of kama, krodha, moha, while going round the city chose to live the life of a trisna, enlightenment dawned his mind. The four noble religions mendicant. Although his father King Sudhodana truths that there is suffering, all sufferings have their origin, left no stone unturned to entangle the prince in the there are ways to end suffering and the ways to end luxurious life of the palace, it all ended in smoke when suffering are eight fold noble paths are well described. the prince on his trip round the city saw the old, the sick, Poet Hridaya has portrayed in the canto ‘The Basic and the dead—all sights of suffering. At the sight of these Teachings’ the fundamental characteristics of the Buddhist sufferings prince Sidhartha decided to leave the lay life. religion. Soon after the attainment of enlightenment how The poet has not presented in this epic supernormal the Buddha travelled far and wide to propagate his belief, happenings associated with Sidhartha’s great renunciation how a large number of people left lay life and donned that usually find mention in those authorised Buddhist themselves in saffron robes under the influence of texts. The prince could get out of the palace not because Buddhism, how great merchants like Anathapindaka the gate flung open by itself as mentioned in the authorised became his devoted lay disciple, was mentioned in this Buddhist texts, but because thunder crashed over the gate canto. , eight fold noble paths are also causing it break to splinters and it needed no opening. described here. The poet seems to have taken the help of Likewise the prince was able to get out of the palace Buddha charitra by Aswaghosh and Buddhacharya by without being noticed by anyone else merely because there Rahul Sakrityayan in his presentation of Buddha’s was an elephantine rain that night. Thus what the poet teachings. This canto is more descriptive than poetic. describes is very down to earth.

May 2012 Lumbini 12 The canto ‘The Great Lay Disciple’ does not in any way “Just as a light goes out when it runs short of unfold the poetic genius of Hridaya, nevertheless he has oil successfully managed to incorporate here Newar culture, its norms and values as far as possible. Although the main Similarly, one purged of defilements, attain nirvana” objective aimed at is to portray how the Buddha’s doctrine (Page 355) found popularity far and wide dramatically in a short span Concluding Remarks of time, the poet here has brought into light In the canto “Family Tree” while shedding light on the , the great lay disciple of the Buddha who regime of Sudhodana, the poet has put forth his view on had offered selflessly to the what he had. One good governance which goes to make him a democrat. feature of this canto is Dana offerings to the community Likewise other canto also depicts Hridaya as a social of ordained Buddhist monks. Food offerings made to the reformer, soft liner, human right activist, realist, nationalist Buddha and his community of monks by Anatha Pindaka and down to earth poet who is dead against iron-caged is much like that of Samayak, the largest Newar Buddhist beliefs, irrational customs and who has regard and respect festival in which giant images of Dipankar Buddha are for social norms and lets women enjoy equality with men. displayed and all of the Sangha in the One desirous of knowing Chhitthdar Hridaya needs to Kathmandu Valley is fed. This festival is performed once read his epic “Sugat Saurav” if he is to get a real acquaintance in twelve year. with him. The Buddha has been presented in the canto ‘A Dispute ”Sugat Saurav” is a remarkable contribution to Buddhist over Water’ as the apostle of peace who prevented doctrinal erudition that is sure to remain influential for bloodshed from taking place. A dispute arising from the many years to come. It is a great work of art noble in its distribution of water of the Rohini River took such a conception and perfect in its execution. Its fine serious turn between the Shakyas and that they craftsmanship, its down-to-earth description of soon stood ready to enter into a war. It was about this extraordinary features of the Buddha, its simple and time that the Buddha turned up to resolve their differences. suggestive style, its high spiritual appeal, its straight forward In every poetic composition artistic sentiments called rasas narration, its homely images and illustration, its vivid and are necessary. In this canto Chhittdhar has strived to give graphic accounts of Newar rites——all combine to make expression to heroism (Vira ras) one of the nine artistic “Sugat Saurav” a really great and grand epic poem. sentiments. He has also blended in the local materials the I should, however, add that in the book “Sugat Saurav” flavour of his own artistic expressions. the description given of Gautam Buddha makes him out The scene of army men coming out of their houses are to be a Newar and it is untrue. People have criticised it on similar to those who join the procession called Khadga this ground. In this regard all that Chittadhar Hridaya has Yatra holding sanctified and empowered swords during said in defence boils down to this: “The Lord Buddha Mohani festival in the valley of Kathmandu. only acquired the title of Buddha after he had attained The concluding canto of Sugat Saurav ‘Befor Entering enlightenment. In the cantos which follow ‘The Nirvana is descriptive in its form. It centres round Enlightenment’ the description given of the Buddha has Buddha’s visits together with his disciple to different places not departed from authorised religious texts in the slightest for delivering sermon and his entering nirvana. degree. To describe the Buddha inaccurately would certainly Formulations of codes of conduct for monks are some of be wrong. But it is quite another thing to make the same the highlights of the canto. The circumstances leading to complaint about Siddhartha Gautam before he had the death of Sariputra also is described here. The spread of become the Buddha (The Enlightened One).” Buddha’s teachings in all directions and among all the cross Literature, no matter what language, is indeed the heritage sections of the people is mentioned here. The poet focused of the world. It is the duty of academic institutions to on some of the Buddha’s views which he liked most. His help all languages take advantage of such heritage. view expressed in the following lines is one among them. (We are grateful to Mr. Subarna Man Tuladhar for giving “Verify it with the discourses I have preached and us permission to edit his original article to suit the objectives Vinaya rules to vouch for their accuracy. of our society’s journal. Sugat Saurav was originally written Accept it gladly if it is accurate; if not, discard it.” by poet Chittadhar Hridaya in Nepal Bhasa - the original (Page 350) language of Kathmandu valley. One of the translations of the original epic into English was done by Todd T. Lewis Likewise the poet describes Nirvana as follows: and Subarna Man Tuladhar –editor)

13 Lumbini May 2012 Applying Dharma in daily life Padma Tara Sakya Dharma in this context means Buddhist Spiritual Practice. or break others. Proper and gentle speech has got immense This is not exclusive to the people who practice Buddha value. Dharma or Buddhism. Having similar virtuous qualities Taming mind is more difficult than taming body and is common to practitioners in other faiths as well. To speech. Mind gives emotional feelings, like pain and develop or practice good qualities like loving kindness pleasure. It is very difficult to keep it under control. It is and compassion one does not have to belong to any faith like a monkey which jumps from one tree to another every at all. few minutes. Meditation is the best way to keep your mind Nobody wants suffering in life; everybody is looking for calm. It is very important to keep your mind under control happiness and peaceful existence. One should practice as it is the boss and it gives instructions and which our observing moral precepts, not harming others physically, body follows. If you are mentally unhappy you can’t be verbally or mentally. physically happy either. All religions teach us to be humble, decent, patient and Theoretical knowledge is very useful but equally valuable honest to be happy in life. Material things do not give is showing understanding and consideration to others. We any long lasting happiness. We need to treat others with should respect our potential, but understand that there is respect as you want to be treated. We should always try no space for pride and feelings of superiority. We all have to solve problems by discussing or by skilful means. equal potential. We should train our Body, Speech and Mind. We should Boddhichitta is the basis and support for the Mahayana do everything mindfully, not in impulse. It is not nice to path and all the qualities of a Buddha. Like gold it won’t be angry. Nobody wants to be angry but if it can’t be be tarnished whatever one does to it. The three causal helped but at least don’t react on it. So it is better to watch characteristics of Boddhichitta are the great compassion, or just observe the anger when it comes and understand the realization of emptiness and the mind of enlightenment. that I am angry and I don’t want to be angry, that itself After all as puts it, “the very purpose of reduces the strength of anger. Remember, our mind is the spirituality is self-discipline, rather than criticizing others. boss; the body follows its instructions. We should never We should evaluate and criticize ourselves. Ask yourself, hurt any being through our physical form and never do what am I doing about my anger, my attachment, my any wrong physical action. pride and my jealousy? These are the things we should Taming the speech is much harder. Some people’s speech check in our day-to-day lives.” can unintentionally hurt others’ feelings. As the Dalai As Ven. Lobsang Gyatso wrote in his book “Boddhichitta” Lama says “when we are angry we are blind to reality. there are four seals: four philosophical assertions distinctive Anger may bring us a temporary burst of energy, but that to Buddhism, namely that all compounded things are energy is blind and it blocks the part of brain that impermanent, all contaminated things are (in the nature distinguishes right from wrong. To deal with our problems, of) suffering, all phenomena are empty and selfless, and we need to be practical and realistic. If we are to be realistic, nirvana is peace and bliss. we need to use our human intelligence properly, which means we need a calm mind.” People’s speech can make 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 so when the propensity to craving is not destroyed, this suffering arises again and again.' ~ 338 JeddoJeddo PrintPrint

Unit 32, 63 Jeddo Road, London, W12 9ED TEL/FAX: 020 8740 7926 E-mail: [email protected]

May 2012 Lumbini 14 aÚ$ wd{ / dfgj clwsf/ ;Úlgtf dfgGw/ cfhsf] kl/l:yltdf x/]s I]fqdf, x/]s ;dodf zf;gdf sf}zfDjL leIfÚx?n] cfoÚ:dfg ;fl/kqnfO{Ò dfgj clwsf/sf] sÚ/f p&L/xG% . x/]s dfgj eGgÚeP cgÚ;f/ ÆsÚg} Pshgf leIfÚnfO{ cfkm\gf] :jtGq, ;Ddfgkj{sÒ e]bjf/lxt, c?af^ zf]lift, cnu cfzg b]pm, geP agfP/ b]pm, t/ aÚ$ lkl*t geO{sg af+Rg] clwsf/ g} dfgj clwsf/ leIfÚx?sf] cfzg glgsfn . lgsfn]df bÚSs^ xf] . x/]s dflg;sf] g};lu{s clwsf/ g} dfgj cfklQ xG% . ef]hgdf klg ;dfg b]pm .Æ of] clwsf/ xf] . olb sf]lx JolSt, dfgj eP/ af+Rg] sÚ/faf^ aÚ$ zf;gdf c? leIfÚx?nfO{ h:t} aÚ$ xf] eg] p;nfO{ dfgj clwsf/af^ alGrt ugÚ{xÚ+b}g. leIfÚx?nfO{ klg ;dfg clwsf/ ePsf] b]lvG% . cfh dfgj clwsf/ ;Úlgl:rt ugÚkg]{ sÚ/fdf dfgj s;}nfO{ klg :j]R%frf/L lsl;dn] kqmfp, yÚgfO{ clwsf/jfbLx?n] cfjfh p&fO/x]sf %g eg] sÚg} cyjf b]z lgsfnf ul/g] %}g . aÚ$ sfndf chft s]xL sfd gldn]sf] v)*df dfgj clwsf/sf] xgg zqÚn] b]jbQsf] nxnx}df nfuL cfkmgf] aÚaf lalDa;f/ eof] cyjf dfgj clwsf/ ljkl/t sfo{ eof] egL nfO{ h]ndf yÚgL cfkmÚ /fhf eof] . To;kl% /fhf lj/f]wsf] cfjfh lgsfNg]x?sf] ;+Vof klg lbgfgÚlbg ljlDa;f/nfO{ s]xL gVjfO{sg h]nleq} ef]sef]s} a(\b}uPsf] kfOG% . /fvL /Xof] . cGtdf %Ú/fn] kfO{tfnfb]lv lr/]/ gÚg cfhsf] o:tf] ;dodf xfdLn] aÚ$ wd{nfO{ km]/L Ps / t]n %/]/ df/\of] . To;kl% cfkmÚn] sÚsd{ u/]sf]n] k^s ;Dem]/ aÚem]/ cgÚ;/)f ug{ kg]{ b]lvG% . aÚ$ chft ;qÚn] kZrftfk u/L eujfg uf}td aÚ$sf] wd{ cfh / lxhf]sf] dfq wd{ xf]O{g, of] cfh eGbf z/)fdf uof] . olx uNtLsf] sf/)f b]jbQn] /ut nueu 2600 jif{ klxnf g} eujfg uf}td aÚ$n] afGtf u/L g}f dlxgf;Dd lj/fdL k/L cf]%\ofgd} dfgjhftLsf] ;+u;+u} ;Dk)f{Ò k|f)fLx?sf] p$f/ ug{ /Xof] . eujfg aÚ$sf] z/)fdf hfg nfu]sf] klg k|ltkfbg ugÚ{ ePsf] wd{ xf] . cfkmÚ rqmjtL /fhf h]tjgsf] cufl* kÚUg] ljlQs} hdLg kmf^]/ hldg xÚg kfpg] df}sfnfO{ ;d]t %f]*]/ Ps hgf -k[YjL_ leq *Új]/ g/sdf hGd eof] . o;/L ;j{;fwf/)f JolQmn] h:t} hLjg ljtfP/ axÚhg s;}nfO{ :j]R%frf/L kj{sÒ kqmfp u/]/ yÚg]df p;n] lxtfo axÚhg ;Úvfosf] cfjfh #Gsfp+b} cufl* g/fd|f] sd{sf] ef]u ugÚ{kg]{ sÚ/fdf dflysf] sÚ/fn] a(\gÚ ePsf zflGtsf gfos eujfg uf}td aÚ$sf] k|i^ ub{% . ;fy} s;}nfO{ klg oftgf cyjf cjwf/f)ff dfgj clwsf/sf] cjwf/)ff;+u ldNbf]hNbf] lgb{oL, cdfgljo cyjf ckdfghgs Jojxf/ cyjf ePsf] kfO{G% . b)* lbg xÚ+b}g eGg] sÚ/fnfO klg k|i^ ub{% . ;Dk)f{Ò k|f)fL ;ÚvL xÚg, bÚMvaf^ dÚQm eP/ ;Úvsf] jf+bf jf bf; agfO{ s;}nfO{ klg /flvg] %}g ;a} sf/)f vf]Hg ;j{ k|yd eujfg aÚ$sf] k~rzLnnfO{ k|sf/sf] bf;Tj / bf; Jofkf/ lgif]w ul/g] . cgÚz/)f ugÚ{kb{% . k~rzLnsf] kf+rj^f zLnn] aÚ$sfndf /fhf pb]gsf dxf/fgL :ofdfjtLsL x/]s k|f)fLsf] clwsf/nfO{ ;Úlgl:rt ub{% . k~rzLn vÚHhGt/f gfdsf n+u*L bfl; lbOg . pgnfO{ leq dfgjclw/sf/sf] sÚ/f pNn]v ePsf] kfOG% . dxf/fgL :ofdfjtLn] lbgxÚ+ cf& siff{kf)fsf] kmnÒ sÚg} klg k|f)fLsf] lx+;f gugÚ{, s;}sf] klg rLh lsGg k&fp+y] . Ps lbg kmnlsGgÒ uPsf] ;dodf j:tÚsf] rf]/L gugÚ{, c;To jf emÚ^f] sÚ/f gaf]NgÚ, vÚHhQ/fn] eujfg aÚ$n] wd{ b]zgf ul//fVgÚePsf] k/:qL jf k/kÚ?if;+u Jolerf/ gugÚ{ / sÚg} klg b]lv%g\ . eujfg aÚ$sf] wd{ b]zgf ;Úg]/ pgL k|sf/sf] dfbs kbfy{ jf cDjn ;]jg gugÚ{ g} Tolx >f]tfkGg eO{g . To;kl% cf& sif{k)fsf] k~rzLn kfngf ugÚ{ xf] . olb x/]s JolQmn] oL kmÚn lsg]/ nlug . lxhf] cl:t eGbf a(L kmÚn kf+r zLndfq kfng ug{ ;s]sf] v)*df klg b]v]/ dxf/fgL :ofdjtLn] ;f]w]sf] a]nfdf bfl; pgLx? ssd{af^Ò ^f(f /xgÚsf ;fy;fy} x/]sn] vÚHhQ/fn] cfkmÚn] enu/]sf]Ò ;fy} eujfg eÚ$sf] dfgj clwsf/ k|fKt ug{ ;lsG% . To;}n] ;Eo wd{ b]zgfn] cfkmÚn] rfn gkfPsf] sÚ/f atfOg . ;dfhsf] :yfkgf ug]{ xf] eg] x/]sn] k~rzLn To;kl% :ofdfjtL klg pgsf] sÚ/fdf k|efljt aÚem]/ To;sf] cgÚ;/)f ug{ kb{% . eP/ ÆxfdL aflx/ hfg ;Sb}gf}+ ltdLn] lbgx+ wd{ b]zgf ;Úg]/ xfdLnfO{ eGg cfpgÚ .Æ eg/] elgg\ . l*;]Da/ 10 1948 sf] oÚgfO^]* g];gsf] o;/L vHhQ/f bf;L eP/ klg /fgL :ofdfjtLn] ;fwf/)f ;efsf] k|:tfj 217 -s_ 3 af^ u|x)f pgnfO{ uÚ?cfdfsf] :yfgdf /flvg\ . To;\kl% ul/Psf] #f]if)fkqdf hDdf lt; -30_ j^f wf/f / :ofdfjtL / pgsf ;lvx?n] bfl; vÚHhQ/faf^} ljleGg pkwf/fx? ;d]t pNn]v ul/Psf] % . To;} aÚ$sf] lzIff xfl;n ul/g\ . ;fy} bf;L vÚHhQ/fs} u/L ljleGg ;dodf ljleGg k|sf/sf #]fif)ffkqx? sÚ/fdf k|efljt eP/ dxf/fgL :odfjtL aÚ$ zfzgdf klg lgsflnPsf] kfOG% . o;/L pNn]v ul/Psf uO{g . To;}u/L aÚ$sfndf cgfylkl)*ssf ;Dk)f{Ò ljleGg dfgj clwsf/sf ljleGg wf/f / pkwf/ bfl;nfO{ klg eujfg aÚ$n] g} dÚQm ugÚ{ ePsf] fx? dWo] s]lx wf/f / pkwf/fnfO{ aÚ$wd{;+u Ps lyof] . To;}u/L Ps lbg ;ÚhftfsL bfl;n] eujfg k^s bf+h]/ x]/f}+ . aÚ$ Wofgdf jl;/fVgePsf] b]Vg] ljQs} Æ;fIfft ;a} AolQm clwsF/df :jtGq / ;dfg %g\ - aÚ$ b]jtf g} vL/ bfg :jLsf/ ug{ k|s^ xÚgeof]Æ

15 Lumbini May 2012 eg]/ eGg] ljlQs} ;Úhftfn] olb of] sÚ/f ;To hftsf] >])fLdf /fVg] sÚ/fnfO{ k|i^ kfb{% . hftnfO{ ePsf] v)*df pg\nfO{ bfl;af^ dÚQm ul/lb] arg geO{ sd{nfO{ dfGotf lbgÚ kg]{ ljrf/ /fVgÚxÚg] lbO{g\ . o;/L eujfg aÚ$sf] k|efjn] g} ;ÚhftfsL eujfg aÚ$sf cgÚ;f/ a|fXd)f, If]lqo, j}Zo jf bfl; klg dÚQm eO{g\ . aÚ$ zf;gdf olb bf;bfl; ;Úb| h;n] klg csÚ;n sfo{ u/]sf] v)*df d[To k|jlht eof] eg] p;nfO{ bf; jf bfl; cgÚ;f/ kZrft ltgLx?sf] g/sdf hGd xÚG% . To;}ul/ glnOsg Ps hgf leIfÚ ;/x ;Ddg ;Tsf/ hgÚ;Ús} hfltn] cfuf] afn]klg tfk TolQg} lng ugÚ{kg]{ / bfg lbgkg]{ sÚ/f pNn]v ul/Psf] % . ;lsG%, hfltut cfwf/df al( jf sd xÚ+b}g eGg] To;}ul/ s?af;Lx?n] ;lgk^\&fgdf Wofgdf cEof; pbfx/)f klg lbgÚePsf] % . To:t} aÚ$sfndf ug]{ a]nfdf bf;bfl;x? klg ;a} hgf ;+u;+u} a;]/ cfgGb dxf:ylj/n] ;dfhaf^ c%Út eg]sf ug]{ sfo{n] klg bf; k|yfdf kl/jt{g cfPsf] b]lvG% . r)*flnsfsf] xftaf^ kfgL lkpg] ljlQs} r)*flnsfsf] o;/L eujfg aÚ$sf] zf;gdf bf;bfl; /fVg gxÚg] dg uef{lDjt ePsf] lyof] . p;sf] dgdg} / bf;bfl;nfO{ klg ;dfg Jojxf/ ugÚ{kg]{ sÚ/fnfO{ cfgGb:ylj/nfO{ k|]dul/ pxf+sf] kl% kl% nfu]sf] k|i^ kfb{% . lyof] . t/ kl% eujfg aÚ$wsf] wd{ b]zgf ;Úg]/ sÚg}klg wd{ jf cf:yfsf] cfj:ostf / dfkb)* ;f]tfkGg eO{g\ . o;/L aÚ$ zf;gdf c%Út klg cgÚ;f/ plrt g]tfnfO{ pQ/flwsf/L$f/f tflnd ;f]tfkGg eO{g . To;}ul/ kf]*] ;ÚlgtfnfO{ klg lbg], lgoÚQm ug]{, %fGg] jf v^fpg] Joj:yf % . leIfÚ;+#df ;fldn u/]sf] lyof] hf] cx{Gt klg o:tf] Joj:yf aÚ$ sfndf g} aÚ$ zf;gdf ePsf] eof] . To;}ul/ el@/f, cfgGb, clg?$, d[ulsldan, kfO{G% . aÚ$ sfndf ;jeGbf klxn] wd{ k|rf/ ug]{ b]jbQx?;+u pknL xhfd klg k|jlht ePsf] qmddf tL; hgf leIfÚx?nfO{ eujfg aÚ$n] nf]sfhgsf] lyof] . pkfln xhfd eujfg aÚ$ zf;gsfndf lxt / ;Úvsf] nflu uf+puf+p, gu/gu/df wd{b]zgf ljg/fw/ klg xgÚeof] . o;/L eujfg aÚ$n] aÚ$ ug{ k&fpgÚePsf] lyof] . o;/L tL;jf^f]df tL; zf;gsfndf hflto lje]bnfO{ x^fO{ ;a} AolQmx?;+u hgf leIfx?nfO{ wd{ k|rf/ u/fpgÚePsf] lyof] eg] eft[Tjsf] efjgfn] Jojxf/ ugÚ{ePsf] b]lvG% . aÚ$ :jo+ csf]{ Pp^f af^f]lt/ nfu]/ wd{ k|rf/ dftflktf jf l:ylt cgÚ;f/ afnaflnsfsf] sfggLÒ ug{ePsf] lyof] . To;}ul/ eujfg 55 jif{ xÚ+bf cleefjsf] cfkm\gf] wd{ jf cf:yf cgÚ?k cfoÚidfg cfgGbnfO{ cf& lgod kfngf ug]{ ;t{df afnaflnsfnfO{ xÚsf{pg kg]{, cfkmÚn] ljZjf; u/]sf] :yflo lglh ;]jssf] ?kdf %fGgePsf] lyof] . g}lts lzIffnfO{ Wofgdf /fvL kl/jf/ leqsf o;/L aÚ$wd{df cfj:ostf / dfkb)* cgÚ;f/ hLjg ;+ul&t ug] clwsf/ % . ;a}eGbf klxn] kj{Ò plrt g]tfnfO{ pQ/flwsf/Låf/f tflnd lbg], lgoÚSt lbzf dfg]/ dfg ;Tsf/ u/L /fv]sf cfdfaÚjfn] ug]{, %fGg] / v^fpg] sfo{ ePsf] b]lvG% . cfkm\gf ;Gtfg jf %f]/f%f]/Lx?nfO{ slxNo} sdfu{Ò k|To]s JolQmnfO{ ljrf/ tyf cleJolQmsf] clwsf/ b]vfp+b}gg\ . cfdfaÚaf cfkm\gf ;Gtfgsf] csÚzn % . aÚ$ zf;gdf x/]s lbg eujfg a$n] wd{ sfo{sf] ljkfs b]vfO{lbg, sÚzn sfo{df k|f]T;fxg b]zgf ug]{ ;dodf olb sf]xLs;}sf] sÚg} lsl;dsf] lbg] sfd ub{%g\ . aÚ$sfndf cgfwlkl)*s dxfhgn] lh!f;f jf pT;Ústf ePsf] v)*df :jtGq ?kn] cfkm\gf %f]/fnfO{ ;Údfu{lt/ nfg k};f lbP/ kmsfO{ p;n] cfkm\gf] lh!f;f cyjf pT;ÚstfnfO{ eujfg kmÚnfO{ ;ÚlzlIft, zLnjfg / ;bfrf/ u/]sf] aÚ$;fdÚ /fv]sf] b]lvG% . aÚ$sfndf gfddfq lng] kfO{G% . To;} ul/ eujfg aÚ$;+u pxf+sf kqÒ ljlQs} ;a}hgf */fpg] c+uÚlndfn h:tf] Hofgdf/fn] /fxÚnn] cfkm\gf] c+z dfu u/]kl%, aÚ$ wd{ ;a}eGbf klg eujfg aÚ$;+u :jtGq ?kn] s/fsfgL u/L k|jlht pQd wd{ egL aÚem]/ /fxÚnnfO{ aÚ$ zf;gdf eof] . To;}ul/ cfkm\gf] ;j{:j x/)feO{ dfgl;s leq\ofpgÚePsf] lyof] . To:t} /fhu[xsf] Ps >]i& l:ylt c;ÚGtng ePsf] k^frf/fn] klg cfkm\gf] bÚMv sGof k|jlht xÚg] O{R%f xÚ+bfxÚ++b} klg cfkm\gf aÚafn] / a]bgfnfO{ eujfg aÚ$sf] cufl* /fv]sf] lyof] . cgÚdlt glbPkl% k|jlht xÚg kfO{gg\ . ;f] sGof o;/L aÚ$sfndf g} aÚ$ zf;gdf Hofgdf/f, *f+sf, ljjfx kZrft cfkm\gf] >Ldfgsf] cgÚdtL lnP/ aÚ$ bf;bfl;, af}nfxf, /fhf, dxf/fgL cflb ;a} hgfn] zf;gdf cfO{g\ . o;/L aÚ$ zf;gdf cfdfaÚaf cfkm\gf] ljrf/nfO{ :jtGqtf kj{sÒ cleJoQm u/]sf] cyjf cleefjsnfO{ ;a}eGbf klxnf] bhf{df /fv]sf] b]lvG% . kfO{G%. ;a} JolQm hGdhft ;dfg Pj+ clwsf/df ;dfg ;j{xTof, ;j{xTof ug]{ if(oGq, ;j{xTof ug]{ k|of; ePsf]n] k/:k/df eft[Tjsf] efjgfn] Jojxf/ ug{kb{% . cflb sfo{x? b)*lgo xg%g\ . aÚ$ wd{df k+rzLnsf] eujfg uf}td aÚ$ hfltjfbsf] lj/f]wL xgÚxÚG% . ;a}eGbf klxnf] zLn Æk|f)ffltkftf j]/dl)f l;Svfkb+ Æg hRrf j;nf] xf]lt, h hRrf xf]lt a|fXd)ff], ;dflwofldÆ xf] . o;df x/]s k|f)fLnfO{ ;a{k|yd sDdgf t;nf] xf]lt, sDdgf xf]lt a|fXd)ff] Æ k|f)fL lx+;f ug{ gxÚg] sÚ/fdf ;r]t agfOlbG% . cyf{t hGdn] sf]lx r)*fn xÚb}g, hGdn] sf]lx cfh ;dfhdf ljleGg sf/)fn] ubf{ k|f)fL lx+;f e}/ a|fXd)f klg x+Úb}g . sd{n] r)*fn xÚg] xf] eg] x]sf] kfO{G% . olb s;};+u cln a(L wg ;DklQ sd{n] g} a|fXd)f klg xÚG% . of] ufyfn] sÚg} ePsf] b]v]df p;sf] xftvÚ§f ef+r]/ jf p;nfO{ JolQm pRr hftsf] cyjf gLr hftsf] gxg], df/]/ p;sf] ;DklQ nÚ^]/ nfG% . aÚ$ wd{df p;sf] sd{n] g} p;nfO{ pRr hft jf gLr k|f)fLlx+;f u¥of] eg] k|ltuQlt;\y]/ leIfÚn] h:t} bMvÚ kfO{G% eGg] sÚ/f klg pNn]v ul/Psf] % . May 2012 Lumbini 16 aÚ$ wd{df kf+r rLhsf] Jofkf/ h:t}, z:q Jofkf/, %. aÚ$ sfndf >fj:tsL >]i&L snsGofÒ pd]/ k|f)fL Jofkf/, df+; Jofkf/, ljif Jofkf/ / kÚu]kl% cfkm\g} #/sf] g]fs/;+u eflug . s]lx nfukbfy{sf]Ò Jofkf/ u/]/ uÚhf/f ug{ gxÚg] sÚ/f jif{kl% pgsf] >Ldfg h+undf ;k{n] ^f]]s]/ d/] . pNn]v ul/Psf] % . aÚ$sfndf Ps lbg eujfg To;kl% cfkm\gf bÚO %f]/fnfO{ sfvL RofKb} dfOt aÚ$ sf]zn /fHosf] Ps ufpmdf leIff^gsf nflu lt/ lxl*g . dfOtlt/ hfg] af^f]sf] vf]nf tg]{ lx*\gÚePsf] lyof] . To;} a]nf af^f]sf] Ps %]pdf qmddf Pp^f %f]/fnfO{ afhn] nUof] / csf]{nfO{ / s]xL afnaflnsfx?n] u+u^fnO{ ;dftL To:sf] vÚ§f vf]nfn] aufP/ nUof] . o:tf] lj/x / a]bfgf ef+Rb} kmfNb} /dfO{ /x]sf] eujfg aÚ$n] b]VgÚeP% . Ps af]s]/ cfPsL tL sGof dfOt kÚUg gkfp+b} af^}df hgf aRrfn] km]l/ csf]{ u+u^f] lng] lalQs} Pshgf JolQmaf^ /fte/sf] kfgLn] ubf{ cfkm\gf] eujfg aÚ$n] eGgÚeof]Æ afaÚ ;a} k|f)fLsf] ;Ú/Iff / #/ eTs]/ ;a}hgf d/]sf] vj/ ;ÚgfPkl% pgs]f cfTdsNof)fsf] clwsf/ xÚG% .Æ o;/L eujfg aÚ$n] dg /fVg] &fpm ePg . pgL Tolx+ slxn] xf+:g lx+;fnfO{ lgGbf ugÚ{ xÚG% . k|f)fL lx+;faf^ cnu yflng, slxn] ?g yflng . pgn] cfkmÚ gf+u} ePsf] /xgÚ k]|/)ff lbgÚxÚG% . sÚ/fsf] klg rfn kfOgg\ . Ps lbg aRrfx?sf] dfgj hLjgaf^ oÚ$ pGdÚng ug{ ;j{k|yd ljZjJofkL xÚnn] af}nfxL cfO{, af}nfxL cfO{ eg]/ (Ú+ufn] xfg]kl% cf)fljs ljjfb x^fpg], ljZjdf dfgj ;Eotfsf] s+xf hfpm s+xf hfpm eP/ h]tjg ljxf/df uPsL ;Dj${ ug{, xfd|f] ed)*nsfÒ hghftLsf] zflGtsf] tL sGofn], eujfg aÚ$n] Æxf]; u/ jlxgL .Æ kljq clwsf/ % . aÚ$ wd{nfO{ zflGtsf] wd{ eGgÚePkl% cfkÚm gf+u} ePsf] rfn kfO{g\ . To]; ?kdf dflgG% . x/]s b]zn] eujfg aÚ$nfO{ kl% eujfg aÚ$n] Æg;lGt kÚQf tf)ffo glktf g zflGtsf gfossf] ?kdf lnO{G% . aÚ$ sfndf lk aGwjf, cGts]gflwkGg:; gflTy cflt;Ú tf/)f .Æ slkna:tÚ / sf]lno gu/sf] aLrdf kg]{ /f]lxgL cyf{t g %f]/fn] tfg{ ;S% g aÚaf g afGwjn], gbLdf af+waf+wL bÚa} /fHosf hgtfn] v]tL ug]{ d[ToÚ xÚg] a]nfdf ;Sb}g aGwjn] .Æ . o;/L eujfg ub{y] . Ps ;do kfgL sd ePkl% pgLx? aÚ$sf] pkbz ;Úg]/ k^frf/f >f]tfkGg eOg\ . af+wsf] nflu cfkmÚ cfkmÚ g} em}emu*f ug{ yfn] . To;kl% k|jlht klg eOg\ . o;/L aÚ$ zf;gdf of] emu*f sd{rf/Laf^ cdfTos+xf / cdfGoaf^ cfPsL Pp^L af}nfxL klg >f]tfkGg eO{ cfkm\gf] /fhsndfÒ ;d]t kÚu]% . To;kl% pgLx?n] oÚ$ ;+u;+u} huts} sNof)f ug{ ;Sg] l:ylt ;Dd kÚlug ug]{ #f]if)ff u/] . of] sÚ/f ;Úg]/ eujfg aÚ$n] /f]lx)fL cfkmgf] %gf]^sf] wd{ jf cf:yf lng] clwsf/nfO{ gbLsf] lsgf/df cfzg agfP/ a:gÚ eof] . lgoGq)f ug{ sfo{df s;}nfO{ klg anhkmt ul/g] To;kl% oÚ$sf nflu cfPsfWe ;a}hgfWish aÚ$sf]All Our%}g .Suppoters cfkm\gf] :j]R%fn] wd{ dFGg kfpg ;lsG% . pkb]z ;Úg]/ zfGt eP . o;} a]nf 250 hgf eujfg aÚ$sf] k|efjn] p?j]n sfZok / pgsf zfSo / 250A Happyhgf sf]lnox? and k|jlht A Prosporous eP . olb kf+r Buddha ;o lzNkx? Jayanti bgL sfZok 2555 / pgsf tLg ;o of] oÚ$ ePsf] eP xhf/f}+ dflg;x? dg]{ lyP . lzNkx?, uof sfZok / pgsf bÚO ;o lzNkx? t/ eujfg aÚ$sf] wd{May b]zgfn] Knowledge s;}sf] klg ofHofg WisdomaÚ$ zfzgdfprevail cfO{the k|jlhtworld. ePsf lyP~ LNBDS. To;}ul/ hfg kfPg . To:t}ul/ aÚ$sfndf ;d|f^ czf]sn] cfkm\gf] >Ldfg ljKkln;+u lj%f]* ePsL eb|fslknfogL cfkm\gf] u)ftGqnfO{ lj:tf/ ug]{ qmddf w]/} k^s kf+r jif{ ;Dd h}g ;fwÚx?;+u a;L h}g ;fwÚgL oÚ$ u/] . t/ Pslbg oÚ$ ;lsg] ljlQs} oÚ$ eO{g\ . To;kl% aÚ$ zf;gdf leIfÚ)fL zf;g elddfÒ kms]{/ x]bf{ pgn] oÚ$df d/]sf JolQm, :yfkgf ePkl% eb|fslknfogL af}$ leIfÚ)fL eO{g\ . rf]^k^s nfu]sf JolQmx?sf] sf]nfxn, ?jfjfl;, To;}ul/ rÚNnuGwf/ ljHhfn] kf/+u ePsf] aR% d[Tosf] bf]wf/df k/]sf] JolQmx?sf] bolgo cj:yf If]qsf a|fXd)f sÚnsf lklnGb aR% eujfg aÚ$;+u b]v]/ cfkmÚn] cfkm}nfO{ lwSsfb}{ kZrftfk ul/ dxfuGwf/ ljBf % eGg] yfxfkfP/ Tof] ljB l;Sg ;d|f^ czf]sn] z:q c:q %f]*]/ eujfg aÚ$sf] aÚ$ zf;gdf cfPsf lyP . o;/L aÚ$ sfndf aÚ$ z/)fdf uPsf] lyP . kl% ;d|f^ czf]s dxfg wd{df k|j]z u/]/ k|jlht xÚg], >f]tfkGg / c/xGt ;dfh;]jL ePsf lyP . pgL aÚ$wd{ Jojxf/df xÚg]x?sf w]/} g} e]l^G%g\ . ptfg{df cu| lyP . plg >fd)f]/ lgof]wsf] pkb]z gf/LnfO{ kÚ?if ;/xsf] ;dfg cjf:yf ljgf e]befj ;ÚgL aÚ$ zf;gdf k|j]z u/]sf] ePklg Oltxf;df ;ÚljlZrt ug{ ;a} plrt pkfox? ul/g]%g\ . aÚ$ ;a}eGbf klxn] c:ktfn, kzÚ lrlsT;fno agfpg] zf;gdf ;j{k|yd k|hfklt uf}tdLnfO{ k|jlht u/]sf] klxnf] JolQm lyP . To;} ul/ pgn] sÚjf, g} gf/LnfO{ :yfg lbPsf] . To;}u/L ;of}+ Ogf/, lj>fdu[o, cf/fdfu[x cflb klg agfpg kl/rflnsfx?;+u ozf]w/f klg k|jlht eO{g\ . nufP . o;/L Ps hgf lx+;s /fhf klg eujfg To:t} >fj:tLsf axÚkÚlqsf gfdn] lrlgg] ;f])ff aÚ$sf] z/)fdf uP/ ;bfrf/L / zLnjfg ePsf u[lx)fLls >Ldfg eujfg aÚ$sf] pkb]zn] k|jlhg ePkl% lyP . To;}n] cfh klg ;a} aÚ$wd{sf] ;f/nfO{ %f]/f / aÚxf/L gfgfyl/sf sÚ/fn] lbSs eO{g\ . lnP/ cufl* a(g kg{] b]lvG% . To;kl% a[$f cj:yfdf eujfg aÚ$sf] z/)fdf af}nfxf jf dfgl;s ?kn] c;fdfGo alGbx?nfO{ uP/ k|jlht eO{g\ . eujfg aÚ$n] of] r] j:;;t+ aflGbu[x jf yÚgfdf /flvg] %}g, ;s];Dd rf+*f] hLj] ck:;+ wDddÚQd+, Psfx+ hLljt+ ;]øof] k:;Gtf] ltgnfO{ dgf]/f]u ;+:yfdf nfg] Joj:yf ldnfO{g] wDddÚQdlGtÆ cyf{t hÚg ;o aif{ af+RgÚ eGbf

17 Lumbini May 2012 gb]lvsg pQd wd{, /fd|f] Pslbg af+Rg] b]v]/ o;/L ljleGg sÚ/fnfO{ vf]tn]/ x]g]{ xf] eg] dfgj pQd wd{ egL ufyf ;ÚgfO{/xgÚ ePkl% leIfÚ)fL clwsf/sf gfossf] ?kdf eujfg aÚ$ / aÚ$ >f]tf c/xGt xÚgÚeof] . To;}ul/ cfkm\gf] %f]/f d/ wd{nfO{ lng ;lsG% . aÚ$ wd{df slxn] klg ]/ ljrlnt eP/ eujfg aÚ$sf] z/)fdf cfO{ sÚg}klg ;dodf klg dfgj clwsf/sf] xgg ePsf] cfkm\gf] %f]/fnfO{ arfO{lbg cgÚ/f]w ug]{ s[iff uf}tdLnfO{ kfO{b}g . To;}n] aÚ$ bz{g ;Dk)fÒ k|f)fLsf] ;femf eujfg aÚ$n], Æsf]xL klg gd/]sf] £f/af^ PsdÚ&\&L bz{g xf] . o;n] hLjg k@ltsf] dfu{ b]vfO{lbG% . ;:o{Ú lnP/ cfPdf To;af^ cf}iflw agfP/ lbg] cfh ljZjdf nueu Ps cj{ dflg;x?n] eujfg eGgeof] . To;kl% pgL >fj:tLsf] #/#/ uO{ aÚ$sf] bz{gnfO{ u|x)f ul/;ssf] % . aÚ$sf] ;:o{+Ú vf]Hg hf+bf sÚg}klg #/df sf]xL klg gd/]sf] lzåfGt rLg, hfkfg, leotgfd, >Ln+sf, yfO{Nof)*, e]§fpg ;lsgg\ . To;kl% sÚg} pkfo gePkl% jdf{ cflb b]zx?df ;d]t kÚuL;s]sf] %g\ . d}qL eujfg aÚ$s} z/)fdf cfO{g\ . eujfg aÚ$sf] s?)ff, dÚlbtf / pk]Iffn] g} ;Dk)f{Ò k|f)fLx?nfO{ pkb]zn] wd{rIfÚ k|fKt ul/g\ . To;kl% k|jlht eO{ cuf*L a(fp¤% . ;Ton] g} dfgj clwsf/nfO{ / s]lx ;dokl% c/xGt klg eO{g\ . aÚ$ zf;gdf ;Úlgl:rt ub{% . cu| pkfl;sfx?sf] gfd o;/L pNn]v u/]sf] kfO{G%. eujfg aÚ$sf] z/)fdf cfpg] ;a}eGbf klxnf] aÚ$ wd{n] clwsf/ lng] sÚ/fdf dfq geO{sg pkfl;sf ;Úhftf pkfl;sf, bfg sfo{df cu|)fL st{Ao kfngf ug{Úkg]{ sÚ/fdf klg hf]* lbG% . ljzfvf dxf]kfl;sf, axÚ>tdf >]i& vÚHhQ/f pkfl;sf, st{Jo kfngf ug{ ;s]df dfq dfgjclwsf/ ;Úlgl:rt d}qL ljxf/L cu)fL dxf/fgL :ofdfjtL, WofgLdf xÚG% . olb sf]lx dflg; ;ÚvL xÚg rfxG% eg] cu|)fL pQ/f pkfl;sf, k|l)ft tfg lbg cu|)fL p;n] ;j{k|yd cfkm\gf] Jojxf/ / ljrf/df pkfl;sf ;ÚlDgdf, lgZrn k|;Ggtfdf cu|)fL kl/jt{g NofpgÚ kb{% . sfTofogL, ljZjf;Ldf cu|)fL gsÚndftf, ;Úg]/ dfq} blIf)f PlzofnL b]zsf] dfgjclwsf/ s]Gb|åf/f vÚ;L ug]{df cu|)fL sfln pkfl;sf . o;/ bzhgf ;fj{hlgs k|ltj]bg cgÚ;f/ dfgj clwsf/ xgg pkfl;sfx?nfO{ cu|)fL pkfl;sfsf] >])fLdf /flvPsf] xÚg] b]zdf g]kfn t]>f] :yfgdf /flvPsf] % . xfdL % . To;}ul/ cu|)fL leIfÚ)fLx?sf] gfd klg pNn]v x/]s jif{ dfgjclwsf/ lbj; dgfp%F}+ t/ eujfg ul/Psf] kfO{G% . h:t} lr//fqo!df cu|)fL k|hfklt aÚ$ / aÚ$wd{nfO{ Psk^s kms]{/ x]b}{gf}+ . eujfg uf}tdL, k!fjfgdf cu|)fL v]df dxf:Yj/)fL / aÚ$n] b]vfpgÚ ePsf] af^f]df lx*\g ;s]sf] v)*df pKknj))ff dxf:Ylj/)fL, ljgow/df cu|)fL d^frf/f ;dfhdf JofKt ljs[ltnfO{ lg/fs/)f ug{ ;lsG% . dxf:ylj/)fL, wd{slys, WofgL / ljo{jfgdf cu|)fL ;dfhsf] ljs[lt lg/fs/)f ug{Ú eg]sf] g} dfgj ;sÚnf dxf:ylj/)fL, k|!fnfeLdf cu|)fL e@sRrfgf clwsf/ ;Úlgl:rt ug{Ú xf] . o;/L cfh xfdL aÚ$ -o;f]w/f_ . o;/L aÚ$zf;gsfndf ;dy{jfg leIfÚ)fLx? wd{ / aÚ$ bz{gsf] dfu{lt/ nfUg] xf] eg] ;Dk)f{Ò klg w]/} ePsf] kfO{G% . aÚ$sfndf Pslbg /fhf k|f)fLsf ;fy} cfkm\gf] clwsf/ klg ;Úlgl:rt k|;]glhtsf dxf/fgL dlNnsfn] %f]/L kfPsf] va/ xÚG% . To;}n] cfh aÚ$ wd{ / bz{gnfO{ ;a}eGbf ;ÚgfPkl% /fhfsf] cgÚxf/ dlng ePsf] lyof] . klxnf] dfgj clwsf/ dfGb} eujfg aÚ$sf] pkb]znfO{ of] sÚ/fnfO{ aÚ$n] aÚem]/ eGgÚeof], Ægf/L kÚ?if eGbf z}bflGts ?kdf dfq g/fvL Jojxfl/xs ?kdf >]i& xÚG% .Æ of] sÚ/fn] klg aÚ$ wd{df n}+lus ;dfhdf k|lt:yfkg ug{ ;s]sf] v)*df sÚg} klg e]befj gePsf] sÚ/f k|i^ kfb{% . k|f)fLsf] dfgjclwsf/ xgg xÚg ;Sb}g . ljgf sÚg} x:tIf]k ljrf/ u|x)f ug]{ / l;dfgf h] (This article, Buddha Dharma and Human rights, which ;Ús} ePtfklg ljgf /f]stf]s sÚg}klg dfWodåf/f came 2nd in our essay competition held in Nepal on February ljrf/ k|fKt ug]{, vf]Hg] / k|rf/ ug]{ clwsf/ 2007. We are publishing this article for the benefit of our k|To]s JolQmnfO{ xÚg]% . kflnefiffnfO{ aÚ$sflng readers. Article that won 1st prize was published in 2007 efiff eg]/ lng] ul/G% . eujfg aÚ$n] ljleGg LUMBINI. We continue to hold such competition in Nepal hfts syf ;fy} ufyfdf klg kfln efiff g} k|of]u to promote the teaching of the Buddha among youngsters. u/]sf] kfO{G% . o;n] hÚg &f+pdf hÚg efiff This year we are holding our 3rd essay competion on “SvST eflifsf JolQmx?sf] afxÚNo % Tolx efifaf^ hÚg;Ús} jIvnko lAgI bËu i]öA” “Buddha’s teaching for healthy life”. sÚ/f k|rf/ u/]klg ;a}n] ;/n (+un] aÚem\g ;lsG% Our society is organising the competition in collaboration with the Buddhist Youth Group, Kathmandu. - Editor) eGg] sÚ/fnfO{ k|i^ kfb{% .

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

May 2012 Lumbini 18 LNBDS (UK) Activities and News 2011/2012

2555th Buddha Jayanti Celebration in London UK Pabitra Raj Tuladhar conducted the celebration (May 2011) professionally. Sujan with the help from Ujjwal and other Lumbini Nepalese Buddha Dharma Society (UK) provided excellent sound system. Thanks to everyone’s help celebrated 2555th Buddha Jayanti in the afternoon of and support the celebration went smoothly to every one’s Sunday, 22nd May 2011 at the usual venue of Priory satisfaction. Community Centre, Acton, London. The programme One day meditation and Dana offerings to Venerable started with Buddha Puja, administration of five precepts monks at Sri Saddhatissa International Buddhist (Panca Sila) and chanting according to Mahayana Centre, London tradition. The society has started its new activity by organising one Mr Ganesh P Adhikari representing Nepalese Embassy day meditation and Dana offering to venerable monks at in London spoke about the Buddha’s message of peace Sri Saddhatissa International Buddhist Centre, 309-311 and hoped that Nepal will experience a lasting peace before Kingsbury Road, London, NW9 9PE since July 2010. 2556th Buddha Jayanti. Because of the interest shown by participants attending this event and at the advice of our society’s president Venerable Bhikkhu Sumana and advisor Venerable Bhikkhu Sujan the society is continuing this programme bi-monthly on the first Sunday of the month. 2600 Sambuddha Day Celebration at Hammersmith Town Hall, London (May 2011) 2600 Sambuddha Day was celebrated on Sunday, 29th May 2011 at the Hammersmith Town Hall in London with various programme like Dhamma talk, cultural programme etc. to mark the 2600th years of the Buddha’s enlightenment at Bodhgaya. This event was jointly organised by various Buddhist Venerable Bhikkhu Sumana, President of our society gave organisations of UK at the initiation of the London a talk on one of the important concepts in Buddhism Buddhist Vihara and the Buddhist society. Our society “Applying Dependent Origination in daily life” and took active part in its organisation and showed a Manju AcharyaI offer Narayan Thee, Rijal The from Buddha, Byoma Kusuma these flowers,Buddha MayShree this Dance virtue performed aid byin Miss my Bimla emancipation. Maharjan which Dharma Sangha gaveOur an excellentbodies talk undergo on one of decay,the main evenwas as highly these appreciated flowers bymust the audience. fade. All together about principles of Mahayana Tradition “Bodhisattva ideal and one thousand people attended this celebration. its benefit”. This was followed by guided meditation by HM Government Buddhist Reception at Whitehall, Venerable Bhikkhu Sujan. London (June 2011) We introduced question and answer session this year to make the programme more interactive which from the lively discussion. We felt that this was higly appreciated by congrigation and we aim to continue this in future. A short film on Boudhanath courtesy of Min Bahadur Shakya of Nagarjun Institue of Exact Sciences was shown which every one enjoyed. After the film Venerable monks chanted blessing and distributed Paritran threads to those who wished to have it. The programme ended with light refreshment provided generously by members, friend and well wishers. To mark the occasion, the society’s journal LUMBINI 2011 with the main Buddha Statue in Rajakiya Vihara, This was the first time representatives of Lumbini Nepalese Lumbini, Nepal in the front cover was released and Buddha Dharma Society (UK) had been invited by the distributed as a Dharma Dana for the benefit of readers. UK government for such event. Mr. Sushil Singh, Director of nepalisamajuk.com took Venerable Bhikkhu Sumana and Dr. Dharma Bhakta photos for their website. Shakya attended celebratory reception at the invitation of

19 Lumbini May 2012 Rt. Hon Baroness Warsi at the Admiralty House in An art competition in collaboration with Young Men’s Whitehall, London on Monday, 13th June 2011 evening Buddhist Association of Nepal was held in July 2011. to represent our society. Nepalese ambassador, other Twenty youths from different organisation took part in ambassadors, representative from wide range of Buddhist the first phase of the competition which was held on Organisations, Viharas and groups including chairman and Saturday, 2nd July 2011 at YMBA premises. The chairman members of Nepalese Buddhist Community Centre (UK) of the selection panel senior artist of Nepal Mr. Batsu attended the reception. Gopal Vaidya announced the five best artists. They were Prime Minster David Cameron could not attend the Prakash Maharjan, Ashish Shakya, Roshana Bajracharya, function because of the ongoing debate on National Health Rubin Shrestha and Swaroop Shakya. The chief guest and Services reform in the House of Commons. Rt Hon advisor of the YMBA Mr. Tirtha Man Shakya distributed Baroness Warsi welcomed the representatives on behalf of certificate of appreciation to all 22 candidates. the UK government and commended the contributions The second phase of the competition was held on Saturday made by Buddhist Communities to British Society. In 9th July 2011 at the same premises. Five best artists chosen reply Venerable Bhikkhu Seelawimala, Head of the London from the first phase took part in completing the art work Buddhist Vihara and Sangha Nayaka of Sri Lankan Sangha on the story of Prince Mahasattva. They were given the Sabha thanked the Baroness Warsi on behalf of the certificate of excellence along with the cash prizes at the Buddhist Communities for the invitation and told the end of competition. gathering that Buddhist communities were happy to have Mrs Suchita Tuladhar attended the second phase of the contributed to British Society in living in good faith with competition on our society’s behalf. We hope to hold other faith communities for the peace and harmony of similar art competition in 2013. the society. Family Picnic at West Wittering Beach, West Sussex Sumana at Borough of Surrey Heath Council Sumana Bhante at Borough of Surrey Heath Council (July 2011) meeting (July 2011)

Our society’s president Venerable Bhikkhu Sumana along The society organised a family picnic at West Wittering with Lt. Kaji Sherpa chairman of Buddhist Community Beach, Chichester, Hampshire on Sunday, 24th July 2011. Centre UK attended full council meeting at the invitation Most of the executive committee members, some well of Cllr Tim Dodds, the Mayor of the Borough of Surrey th wishers and their families attended and enjoyed the picnic Heath on Wednesday, 13 July 2011 to bless the meeting at the sea side. We felt that such kind of events bring and to say a few words on Dhamma. Sumana Bhante mutual understanding and up lift working spirit among spoke about the importance of right decision before the members. voting at the beginning of the meeting.. 26th AGM Nepalese Doctors’ Association UK in Art competition in collaboration with YMBA, Nepal Art competition in collaboration with YMBA, Nepal Plymouth (July 2011) (July 2011)

May 2012 Lumbini 20 Members of the society attended 26th annual general Dr. Williams said there is no similar concept in Christianity meeting of Nepalese Doctors’ Association UK held in but Mahayana Buddhists talk about three Kayas and Plymouth from 29-31st July 2011 and promoted society’s Christians talk about Trinity. activities. Many doctors showed keen interest in Buddha’s Geshe Tashi Tsering of Jamyang Buddhist Centre, London teaching. also commented on ‘Emptiness’. He said this is not an LNBDS (UK) meeting (September 2011): An executive easy term at all to understand. It is an extension of theory committee meeting was held at Swayambhu and Suchita’s of ‘Selflessness’ (). th residence in Kent on Sunday, 25 September 2011. This The meeting was well attended by both Buddhists and was the first time the meeting was held from the morning Christians. After reading of the Sutra there were brief with Bhojan Dana (mid day ) offering to Venerable question and answer session. At the end of which monks. The morning half of the meeting was devoted to Seelawimala Bhante thanked His Grace and others for Dhamma discussion and meditation and afternoon half attending and expressed the view that this type of dialogue of the meeting was devoted to business matter of the should be held regularly for the development of friendship society. Venrable Tissa, a visiting Nepali monk from Sri and understanding. The meeting ended with light Lnaka gave a very inspiring talk during the morning refreshment. session. Meeting with Buddhist Group in Kathmandu One day meditation and Dana offering (January One day meditation and Dana offering (January (March 2012): 2012): This was held on Sunday, 22nd January 2012 from 9.00 AM – 4.00 PM at Sri Saddhatissa International Buddhist Centre (Kingsbury Vihara) 309 - 311 Kingsbury Road, London, NW9 9PE. About twenty people took part on this day. LNBDS (UK) meeting (January 2012): The first meeting of executive committee in 2012 was held at Ram Babu and Durga’s residence in Charlton, London on 8th January 2012. This meeting followed the same format as the one held in September 2011. One day meditation and Dana offering (March 2012): The second one day meditation and Dana offering in 2012 was held on Sunday, 4th March 2012. The format of the Mr. Amrit Ratna Sthapit (LNBDS - Vice President/ programme was as in January meditation. Founder President) and Mrs. Anu Sthapit (LNBDS - Organising Committee) met with members of the Buddhist and Christian Dialogue (March 2012): th Sumana Bhante and Dharma Shakya attended this dialogue Buddhist Youth Group (Kathmandu) on 6 March 2012 on 5-3-2012 at the Buddhist Society, London at the in Kathmandu to finalise the forth coming essay invitation of the Archbishop of Canterbury Dr. Rowan competition on “SvST jIvnko lAgI bËu i]öA” “Buddha’s Williams and the Buddhist Society. Venerable Bhikkhu teaching for healthy life” our society is organising in Seelawimala, the head of the London Buddhist Vihara collaboration with the Buddhist Youth Group, chaired the meeting and Amaro, Abbot of the Kathmandu. This will be the 3rd such competition our Amaravati Buddhist Monastery, Ven. Cheuh Ru Shih of two organisations will be holding. London Fo Guang Temple and Prof Kemmyo Sato LNBDS (UK) meeting (March 2012): Another of Three Wheels Temple in London read from the executive committee meeting was held on 18-3-2012 Buddhist texts on Karaniya , the according to new form at Shubha and Nani Shova’s and Three types of Buddha-kaya (body) respectively. residence in Southall, Middlesex. Venerable Bhikkhu Dr. Rowan Williams, the Archbishop of Canterbury gave Sumana gave feedback from the above Buddhist and his comments on all three of them in turn. He told us Christian dialogue and Dr. Swayambhu Tuladhar shared mindfulness, wakefulness and watchfulness in all four his experience of 10 day Vipassana retreat he attended in positions are deeply imbedded in Eastern Christian religion December 2011 in Kathmandu. and also unconditional love and letting go of ‘ego’ are LNBDS (UK) meeting (April 2012): This meeting was resonant of Buddhist teachings. Archbishop of Canterbury held at Dinesh and Menika’s place on Sunday 29th April also told the meeting that emptiness is the hardest concept 2012 to finalise 2556th Buddha Jayanti () for the Christians to grasp although emptiness is frequently programme to be held on Sunday, 13th May 2012 at the used in middle ages especially in Germany. On Three Kayas Harrow Borough Football Club, London.

21 Lumbini May 2012 News about Buddhism First Peace Award (May 2011): New Chairman of Akhil Nepal Bhikkhu Sangha (2- Dr. Rambaran Yadav presented the first 10-2011): Venerable Bhikkhu Ashogosh Mahasthvir has ever international peace award worth 50.000 US dollars been elected as the chairman of the Akhil Nepal Bhikkhu to ex-mayors of Nagasaki and Hiroshima Dr. Tada Toshi Sangha following the passing away of former chairman and Tomi Hisa Tao at a function held at Lumbini on 17th the Most Ven. Buddhaghosha Mahasthavir on 24th May 2011. This award giving ceremony was organised by September 2011 at the age of 90. Buddhagosh Bhante Lumbini Development Trust. On this occasion the Vice was the founder of Buddhist education (Nepal Baudha President of Nepal Mr. Parmananda Jha congratulated Pariyatti Sikksa) and the abbot of Sri Sumangala Vihara both ex-mayors for winning this peace award. (Courtesy- in Patan. www.nepalmandal.com) Second Dhammapada Recitation completed (24-12- Visit Lumbini Year 2012 (October 2011): Nepal 2011): A special function was held at Jagat Sundar Bona government at its cabinet meeting held on 17-10-2011 Kothi, Kathmandu to mark the completition of second has decided to make 2012 as ‘Visit Lumbini Year’. The Dhammapada Recitation competition organised by meeting also decided to form a Lumbini Development Buddhist Youth Group of Kathmandu. All together National Guidance Committee for the further students from six Pariyati (Buddhist Education) Centres development and promotion of Lumbini as a Buddhist and Buddhist organisations from Kathmandu, Patan and pilgrimage place. Mr. Puspa Kamal Dahal, chairman of Bhaktapur took part in this competition. Dipankar the united communist party of Nepal will be the chairman Pariyati centre came first, Boudha Jana Pariyati second and of the said committee. Mr. Mohammed Wakil Muslman Shakyasingh Pariyati and adult education centre came (Member of Parliament), Dr. Mangal Manandhar, third. The chief guest and the Vice-Chancellor of Lumbini Dr. Minendra Rijal, Mr. Manoj Bahadur Shrestha, Vice Buddhist University Dr. Manandhar gave away Chairman of Lumbini Development Trust and six well the certificates. The director of the Lotus Research Centre, known personalities from different walk of life will be Dr. Bhadra Ratna Bajracharya also was present during the other members of the team. The aim of this committee occasion. The president of the Buddhist Youth Group, will be to promote Lumbini as a historic and tourist place Mr. Triratna Tuladhar presided over the function. (Courtesy- of importance. SandhyaTimes). In this connection the chairman of the committee Mr Centenary of completion of Steps to Swayambhu (9- Puspa Kamal Dahal visited USA in September 2011. He 1-2012): This year marks the 100th years of completion was planning to meet UN Secretary General Mr. Ban Ki- of steps to famous and world heritage moon and others for help. Mr. Ban Ki-moon has shown site of Swayambhu. The steps were completed after 5 years keen interest in Lumbini and Buddhism since he became of construction in 1912 CE (1968 BS). It was financed UN Secretary General. Because of his interest he met personally by a rich business man of Kathmandu. Subba Prime Minster of Nepal Dr. Babu Ram Bhattarai when th Tirtha Raj Manandhar. A special function to mark the the later attended 66 UN General Assembly and assured centenary of completion of steps is planned to be held by him of his commitment to help in the further his surviving son Mr. Laxmi Raj Manandhar. (Courtesy- (Courtesy- www.nagariknews.com & development of Lumbini. SandhyaTimes) Nepali Sandesh UK) Membership of the Society Members whose valued memberships are due for renewal and new members who would like to support the society by becoming a member are requested to complete the section below and return it to the society’s address 11 Mulberry Drive, Slough, Berkshire, SL3 7JU with your cheque made out to Lumbini Nepalese Buddha Dharma Society (UK) or LNBDS (UK). We very much hope you will support the society by renewing your membership or by becoming a member. Membership for 1 year: Individual -£ 10.00, Family - £ 25.00, Life Membership - £ 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: ......

May 2012 Lumbini 22 New President of Dharmodaya Sabbha (10-1-2012): monks who worked tirelessly despite hardship for the Nyanapurnika Bhante has been elected as a new president propagation of Buddhism in Nepal. His demise of Dharmodaya Sabbha. This year it is the turn of is an irreparable lost for the Sangha and Theravada Theravada Buddhist to lead the organisation. With the Buddhism in Nepal. We wish Bhante to attain the supreme election of new president the former president Pandit Badri bliss of Nibbana. Ratna Bajracharya became chairman of Advisory Lumbini and Asokan column in new hundred rupee committee. (Courtsey Sandhya Times) Nepali note (26-3-2012): It was learnt that the Nepal Kumar Kashyap Mahasthabir Bhante passed away Rastriya Bank has forwarded its proposal of a new design (26-2-2012): The Most Venerable Kumar Kashyap hundred rupee notes with photos of Lumbini and Asokan Mahaasthavir, Tripitakacharya and the 6th Sangha pillar to promote the birth place of the Buddha to finance Anunayaka of Nepal passed away at the age of 85, on ministry for approval. If approved by the cabinet the new Sunday, 26th February 2012 in Kathmandu, Nepal. He notes will be in circulation within six months. The bank was one of the five monks exiled by Juddha Shamsher, has also proposed to include following “The birth place then Prime Minister of Rana Regime in Nepal, for of Buddha” just above the signature of the governor. propagating Buddhism in Nepal. He was one of the earliest

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) We extend our heartiest wishes for your prosperity & longevity on the auspicious occasion of 2556th Buddha Jayanti. Lotus Restaurant (Nepalese )

2 New Broadway, Uxbridge Road, Hillingdon, UB10 0LH Tel: 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

Conquer anger by love, evil by good; conquer the miser with liberality, and the liar with truth. (Dhammapada 223) We wish all readers Happy 2556th Buddha Jayanti!

Greenwich London College

Spinnaker House, 142 Greenwich High Road, Greenwich, London SE10 8NN Tel: 020 8293 9374 E-mail: [email protected] Website: http://www.greenwichlondoncollege.co.uk

23 Lumbini May 2012 May 2012 Lumbini 24