Buddha’s science at Chintan Bhawan
Session-2 of the international conference on “Science, Spirituality and Education”, scheduled for Tuesday, 21 December, will take participants on a journey of discovery, covering the scientific core of Buddha’s discovery, introducing them to the role of science in the dissemination of Buddhism and sharing how Theravada Buddhism perceive the human mind.
This session, themed “Understanding our Mind”, will be chaired by Prof. B. Alan Wallace, Director and Chairman, Phuket International Academy Mind Centre, Thailand, who will also be delivering the key-note address on the inaugural day of the conference a day earlier, on 20 Dec.
The three speakers for this session are ranked among the leading academic minds on Buddhist thought: Prof. Robert AF ‘Tenzin’ Thurman, Prof. JL Garfield and Prof Asanga Tilakaratne.
Prof. Thurman, the Jey Tsong Khapa professor of Indo-Tibetan Buddhist Studies in the Department of Religion at Columbia University and President and co-founder of Tibet House US, a non-profit organization dedicated to the preservation and promotion of Tibetan civilization, will deliberate on how, when the Buddha made a scientific discovery and not just a religious belief when discovered that “the mind” (citta) is the CPU of sentient experience, and the main determiner of the quality of the life of a being.
An abstract of his paper for the conference points out that Buddha also “discovered that it is free of any non-relational core (svabhava) or soul-essence (atma). This was a scientific discovery, not a religious belief. Through his discovery of the absolute truth of voidness, he founded a tradition of empirical science, asserting that ultimate reality transcends anyone’s relative description.”
Prof Thurman, who is also Editor-in-Chief of the Treasury of the Buddhist Sciences, a long-term translation and publication project of the Tibetan Tengyur canon, and a personal friend of the Dalai Lama, adds that “there are various levels of analysis, Abhidharmic, Sastric, and Tantric, which last has the most subtle schemas. Its fine analysis of conscious and unconscious mind is specially germane today, to bring Buddhist “Inner Science” into fruitful dialogue with physics, neuroscience, and psychology.”
Prof. Thurman is also the first American to have been ordained a Tibetan Buddhist monk.
Prof. Garfield, will be following up on this address with a meditation on the “value of cognitive theory for developing Buddhist insights in the 21st Century, and the role of science in the dissemination of Buddhism in the world”.
He will be detailing this aspect, emphasising the importance of recent research for understanding the “deep phenomenology of human experience which is also the target of much Busshist psychology and philosophy of mind”.
A Doris Silbert Professor in the Humanities and Professor of Philosophy, Director of the Five College Tibetan Studies in India Program and Director of the Logic Program at Smith College, adds in his abstract: “Enthusiasts for the scientific character of Buddhism wax eloquent regarding the insights that the Buddhist tradition can deliver to Cognitive Science, and the contributions that meditative technique can make to understanding cognitive and affective processes. To be sure, there are contributions in this direction, though their significance may be overestimated. Less attention is paid to the value of cognitive theory for developing Buddhist insights in the 21st Century, and the role of science in the dissemination of Buddhism in the modern world. I will pay some attention to that value, emphasizing the importance of recent research for understanding the deep phenomenology of human experience which is also the target of much Buddhist psychology and philosophy of mind. I conclude with some remarks on the potential value of Buddhist psychology to the development of moral psychology, an area in which Buddhism has a great deal to contribute.”
The third paper for this session will be presented by Prof Asanga Tilakaratne from Sri Lanka who will speak on what is mind from the Theravada perspective. “A way to approach this question is to examine some key terms used in the early discourses of the Buddha to refer to mind,” explains the Professor who completed his Doctorate from the University of Hawaii in Comparative Philosophy writing his thesis on the problem of ineffability of religious experience.
In 2004, with a group of academics and professionals, he formed Damrivi Foundation, a Buddhist organization for spiritual, social and economic development, and functions as the chairman of its board of trustees.
This intense session will definitely benefit from Prof Wallace on the chair. Prof. Wallace is respected the world over as a a dynamic lecturer, progressive scholar and one of the most prolific writers and translators of Tibetan Buddhism in the West.
Prof. Wallace is respected in academic and spiritual circles for his consistent pursuit of innovative ways to integrate Eastern contemplative practices with Western science to advance the study of the mind. A scholar and practitioner of Buddhism since 1970, Prof Wallace has been teaching Buddhist theory and meditation since 1976 and is himself a Tibetan Buddhist monk, ordained by the Dalai Lama. He holds an undergraduate degree in physics and the philosophy of science from Amherst College and a doctorate in religious studies from Stanford.
Refining the arguments presented by the three speakers will be an impressive panel of respondents: Prof. Sundar Sarukkai, Geshe Dorji Damdul, Dr. Tseten Dorji Sadulsthang and Prof Laurent Nottale.
Prof. Sarukkai, trained in physics and philosophy, has an MSc from IIT, Madras, and a PhD from Purdue University, USA. His research interests include philosophy of science and mathematics, phenomenology and philosophy of language, drawing on both Indian and Western philosophical traditions. He has been a Homi Bhabha Fellow, Fellow of the Indian Institute of Advanced Studies at Shimla and PHISPC Associate Fellow. Other than numerous papers, he is the author of the following books: Translating the World: Science and Language (University Press of America, 2002), Philosophy of Symmetry (IIAS, 2004) and Indian Philosophy and Philosophy of Science (CSC/Motilal Banarsidass, 2005). Presently, he is the Director of the Manipal Centre for Philosophy & Humanities, Manipal University.
Dr. Tsetan Dorji Sadutshang was born in Tibet in 1952 and holds a Bachelor of Medicine and Surgery, Jawaharlal Institute of Post Graduate Medical Education and Research, Pondichery. He was appointed Chief Medical Officer at Tibetan Delek Hospital, Dharamsala, India (1983-87) and Junior Personal Physician to the Dalai Lama in 1988. He is currently the Chief Medical Officer, Tibetan Delek Hospital.
Dr. Nottale is Director of Research at CNRS (French National Centre of Scientific Research). Laboratory: LUTH (Laboratory ‘Universe and Theories’), Paris-Meudon Observatory, France. His research interests are in astrophysics: cosmology, gravitational lensing, planetology; Theoretical physics: relativity theories, quantum mechanics. Theory of Scale relativity and Fractal space-time: applications to various sciences.
The conference, it may be recalled, is the Government of Sikkim’s initiative to infuse formal education in the State with refined ethics for the new millennium and grooming a generation of responsible citizens who are compassionate at heart and resolutely ethics-driven towards their universal responsibility.
The effort to harmonise science with spirituality for adoption as a curriculum for school education in Sikkim is inspired from His Holiness the Dalai Lama’s leading role in encouraging a dialogue between science and religious philosophy to fashion a life science in which the two are not in conflict and in fact collaborate to deliver intelligence with compassion. This alliance has already made substantial strides and will, with the international conference coming up in Sikkim, mark the first substantial crossover from deliberations in conferences to actual on-ground implementation with inclusion as part of school curriculum.
(Pema Wangchuk Dorjee, Media Consultant to Namgyal Institute of Tibetology for the “Brain and Mind, Our Potential for Change: Modern Cognitive Sciences and Eastern Contemplative Traditions” Conference.)
Courtesy: Sikkim Mail
Friday, December 24, 2010
U.S. brings Silk Road to India
AP: Petroleum Minister Murli Deora, Pakistani President Asif Ali Zardari, Turkmen President Gurbanguli Berdymukhamedov and Afghan President Hamid Karzai pose for a photo during the Turkmenistan-Afghanistan-Pakistan-India gas pipeline project meeting in Ashgabat, Turkmenistan. File photo
TAPI is in actuality a Silk Road project connecting Central Asia to the West via Gwadar, which will make Pakistan the U.S.'s gateway to Central Asia.
The significance of the signing of the intergovernmental agreement on the Turkmenistan-Afghanistan-Pakistan-India gas pipeline project (TAPI) on December 11 in Ashgabat cannot be overstated. It can only be captured if one says with a touch of swagger that TAPI has been the most significant happening in the geopolitics of the region in almost a decade since America invaded Afghanistan.
The heart of the matter is that TAPI is a Silk Road project, which holds the key to modulating many complicated issues in the region. It signifies a breakthrough in the longstanding U.S. efforts to access the fabulous mineral wealth of the Caspian and the Central Asian region. Afghanistan forms a revolving door for TAPI and its stabilisation becomes the leitmotif of the project. TAPI can meet the energy needs of Pakistan and India. The U.S. says TAPI holds the potential to kindle Pakistan-India amity, which could be a terrific thing to happen. It is a milestone in the U.S.' “Greater Central Asia” strategy, which aims at consolidating American influence in the region.
Washington has been the patron saint of the TAPI concept since the early 1990s when the Taliban was conceived as its Afghan charioteer. The concept became moribund when the Taliban was driven away from Kabul. Now the wheel has come full circle with the incremental resuscitation of the project since 2005 running parallel to the Taliban's fantastic return to the Afghan chessboard. The proposed commissioning of TAPI coincides with the 2014 timeline for ending the North Atlantic Treaty Organisation's “combat mission” in Afghanistan. The U.S. “surge” is concentrating on the Helmand and Kandahar provinces, through which TAPI will eventually run. What stunning coincidences!
In sum, TAPI is the finished product of the U.S. invasion of Afghanistan. Its primary drive is to consolidate the U.S. political, military and economic influence in the strategic high plateau that overlooks Russia, Iran, India, Pakistan and China.
TAPI capitalises on Turkmenistan's pressing need to find new markets for its gas exports. With the global financial downturn and the fall in Europe's demand for gas, prices crashed. Russia cannot afford to pay top dollar for the Turkmen gas, nor does it want the 40 bcm gas it previously contracted to purchase annually. Several large gasfields are coming on line in Russia, which will reduce its need for the Turkmen gas. The Yamal Peninsula deposit alone is estimated to hold roughly 16 trillion cubic metres of gas. But Turkmenistan sits on the world's fourth-largest gas reserves and has its own plans to increase production to 230 bcm annually by 2030. It desperately needs to find markets and build new pipelines.
Thus, Ashgabat is driven by a combination of circumstances to adopt an energy-export diversification policy. In the recent months, the Turkmen leadership evinced interest in trans-Caspian projects but it will remain a problematic idea as long as the status of Caspian Sea remains unsettled. Besides, Turkmenistan has unresolved territorial disputes with Azerbaijan. In November, a second Turkmen-Iranian pipeline went on stream and there is potential to increase exports up to 20 bcm. But then, there are limits to expanding energy exports to Iran or to using Iran as a “regional gas hub” — for the present, at least.
Therefore, Turkmen authorities began robustly pushing for TAPI. The projected 2000-km pipeline at an estimated cost of $7.6 billion will traverse Afghanistan (735 km) and Pakistan (800 km) to reach India. Its initial capacity will be around 30 bcm but that could be increased to meet higher demand. India and Pakistan have shown interest in buying 70 bcm annually. TAPI will be fed by the Doveletabad field, which used to supply Russia.
Ashgabat did smart thinking to accelerate TAPI. The U.S. encouraged Turkmenistan to estimate that this is an enterprise whose time has come. Funding is not a problem. The U.S. has lined up the Asian Development Bank. An international consortium will undertake construction of the pipeline. A curious feature is that the four governments have agreed to “outsource” the execution and management of the project. The Big Oil sees great prospects to participate. The Afghan oilfields can also be fed into TAPI. Kabul awarded its first oil contract in the Amu Darya Basin this week. The gravy train may have begun moving in the Hindu Kush.
On the map, the TAPI pipeline deceptively shows India as its final destination. What is overlooked, however, is that it can easily be extended to the Pakistani port of Gwadar and connected with European markets, which is the core objective. The geopolitics of TAPI is rather obvious. Pipeline security is going to be a major regional concern. The onus is on each of the transit countries. Part of the Afghan stretch will be buried underground as a safeguard against attacks and local communities will be paid to guard it. But then, it goes without saying Kabul will expect the U.S. and NATO to provide security cover, which, in turn, necessitates a long-term western military presence in Afghanistan. Without doubt, the project will lead to a strengthening of the U.S. politico-military influence in South Asia.
The U.S. brought heavy pressure on New Delhi and Islamabad to spurn the Iran-Pakistan-India pipeline project. The Indian leadership buckled under American pressure while dissimulating freedom of choice. Pakistan did show some defiance for a while. Anyhow, the U.S. expects that once Pakistanis and Indians begin to chew the TAPI bone, they will cast the IPI into the dustbin. Pakistan has strong reasons to pitch for TAPI as it can stave off an impending energy crisis. TAPI is in actuality a Silk Road project connecting Central Asia to the West via Gwadar, which will make Pakistan the U.S. gateway to Central Asia. Pakistan rightly estimates that alongside this enhanced status in the U.S. regional strategy comes the American commitment to help its economy develop and buttress its security needs in the long-term.
India's diligence also rests on multiple considerations. Almost all reservations Indian officials expressed from time to time for procrastinating on the IPI's efficacy hold good for TAPI too — security of the pipeline, uncertainties in India-Pakistan relationship, cost of gas, self-sufficiency in India's indigenous production, etc. But the Indian leadership is visibly ecstatic about TAPI. In retrospect, what emerges from the dense high-level political and diplomatic traffic between Delhi and Ashgabat in the recent years is that our government knew much in advance that the U.S. was getting ready to bring TAPI out of the woodwork at some point — depending on the progression of the Afghan war — and that it would expect Delhi to play footsie.
Even Prime Minister Manmohan Singh found time to visit the drab Turkmen capital in a notable departure from his preoccupations with the Euro-Atlantic world. The wilful degradation of India-Iran ties by the present government and Dr. Singh's obstinate refusal to visit Iran also fall into perspective. Plainly put, our leadership decided to mark time and simply wait for TAPI to pop out of Uncle Sam's trouser pocket and in the meantime it parried, dissimulated and outright lied by professing interest in the IPI. The gullible public opinion was being strung along.
To be sure, TAPI is a big-time money-spinner and our government's energy pricing policies are notoriously opaque. Delhi will be negotiating its gas price “separately” with Ashgabat on behalf of the private companies which handle the project. That is certain to be the mother of all energy “negotiations” involving two countries, which figure at the bottom of the world ranking by Transparency International.
Energy security ought to have been worked out at the regional level. There was ample scope for it. The IPI was a genuine regional initiative. TAPI is being touted as a regional project by our government but it is quintessentially a U.S.-led project sheltered under Pax Americana, which provides a political pretext for the open-ended western military presence in the region. As long as foreign military presence continues in India's southwestern region, there will be popular resistance and that will make it a breeding ground for extremist and terrorist groups. India is not only shying away from facing this geopolitical reality but, in its zest to secure “global commons” with the U.S, is needlessly getting drawn into the “new great game.” Unsurprisingly, Delhi no more calls for a neutral Afghanistan. It has lost its voice, its moral fibre, its historical consciousness.
Finally, TAPI is predicated on the U.S. capacity to influence Pakistan. Bluntly speaking, TAPI counts on human frailties — that pork money would mellow regional animosities. But that is a cynical assumption to make about the Pakistani military's integrity.
(The writer is a former diplomat.)
source; the hindu
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'Love and compassion key to happiness at society and global level'
22 December 2010, 3:23 p.m.]
DHARAMSHALA: His Holiness the Dalai Lama has said “the need of human values like love and compassion is immensely important irrespective of whether one is a believer of religion or not”, emphasising that “money alone cannot bring happiness”.
“In human society, be it at the family, society or national level, money alone can not bring happiness - it also needs love and compassion,” His Holiness told a gathering of over 20,000 devotees during a discourse on Nagarjuna's Commentary on Bodhicitta (jangchup semdrel) in Gangtok on Tuesday (21 December). Sikkim's Chief Minister Dr Pawan Kumar Chamling along with cabinet ministers and members of state legislative assembly attended the teaching.
His Holiness reiterated the importance of studying Buddha's teaching rather than just putting faith in it. “The Buddha has said attainment of liberation from suffering depends on oneself,” His Holiness said, adding that “it is very important to analyse Buddha's teaching rather than keeping it just as an object of faith”.
Prior to the teaching, Sikkim's chief minister Dr Pawan Kumar Chamling presented Mendel Tensum (auspicious offerings of an golden image of the Buddha, a scripture containing his teachings and a miniature stupa) to His Holiness the Dalai Lama.
At twelve noon, His Holiness the Dalai Lama along his retinue paid a visit to Sikkimese King Palden Dhondup's memorial garden, which is adorned with a variety of the region's indigenous species of flowers. Following this, His Holiness attended a luncheon reception hosted in his honour by chief minister Dr Chamling at the latter's residence.
His Holiness also visited a research institute on Indo-Tibetan studies and its museum. In his address to a gathering of hundreds of students, His Holiness said: “Whenever I meet young people I used to tell them that they belong to the 21st century. I am a man of the past 20th century and people of my generation are on the cusp of saying good bye to you. The previous century was one of the world's most important century, and the same time cruel as historical records said more than 200 million people were killed during that century.”
His Holiness the Dalai Lama is on an eight-day visit to Sikkim at the invitation of the state government.
--Based on report filed by Sheja Editor Kelsang Khedup from Gangtok
22 December 2010, 3:23 p.m.]
DHARAMSHALA: His Holiness the Dalai Lama has said “the need of human values like love and compassion is immensely important irrespective of whether one is a believer of religion or not”, emphasising that “money alone cannot bring happiness”.
“In human society, be it at the family, society or national level, money alone can not bring happiness - it also needs love and compassion,” His Holiness told a gathering of over 20,000 devotees during a discourse on Nagarjuna's Commentary on Bodhicitta (jangchup semdrel) in Gangtok on Tuesday (21 December). Sikkim's Chief Minister Dr Pawan Kumar Chamling along with cabinet ministers and members of state legislative assembly attended the teaching.
His Holiness reiterated the importance of studying Buddha's teaching rather than just putting faith in it. “The Buddha has said attainment of liberation from suffering depends on oneself,” His Holiness said, adding that “it is very important to analyse Buddha's teaching rather than keeping it just as an object of faith”.
Prior to the teaching, Sikkim's chief minister Dr Pawan Kumar Chamling presented Mendel Tensum (auspicious offerings of an golden image of the Buddha, a scripture containing his teachings and a miniature stupa) to His Holiness the Dalai Lama.
At twelve noon, His Holiness the Dalai Lama along his retinue paid a visit to Sikkimese King Palden Dhondup's memorial garden, which is adorned with a variety of the region's indigenous species of flowers. Following this, His Holiness attended a luncheon reception hosted in his honour by chief minister Dr Chamling at the latter's residence.
His Holiness also visited a research institute on Indo-Tibetan studies and its museum. In his address to a gathering of hundreds of students, His Holiness said: “Whenever I meet young people I used to tell them that they belong to the 21st century. I am a man of the past 20th century and people of my generation are on the cusp of saying good bye to you. The previous century was one of the world's most important century, and the same time cruel as historical records said more than 200 million people were killed during that century.”
His Holiness the Dalai Lama is on an eight-day visit to Sikkim at the invitation of the state government.
--Based on report filed by Sheja Editor Kelsang Khedup from Gangtok
Thursday, December 23, 2010
Wen's visit benefits South Asia
By Fu Xiaoqiang (China Daily)
Premier Wen Jiabao's visit to India and Pakistan from Dec 15 to Dec 19 has reaped satisfactory benefits for China's diplomatic relations with these bordering countries.
The South Asian trip achieved a wide range of positive results and made people in the two host countries understand the tangible benefits of China's rapid development.
It not only helped China and India create guidelines for a win-win relationship in the coming years but also reinforced the foundation of China's all-weather strategic partnership with Pakistan.
India is the only country that has territorial disputes with China. In the context of an accelerated rise of both countries, the West often makes an issue of, or exaggerates, the so-called China-India competition to sow discord between the Asian giants.
That highlights the importance of a harmonious coexistence between Beijing and New Delhi, which is key to determining whether Asian ambitions to create a harmonious continent can be realized.
The Chinese premier's visit came at a time when both countries were celebrating the 60th anniversary of the establishment of their diplomatic ties and will enrich the substance of bilateral economic and trade cooperation.
Both countries vowed to increase their bilateral trade volume to $150 billion by 2015. The trade value is expected to exceed $60 billion this year, and China will overtake the United States to become India's largest trading partner.
Premier Wen promised to increase China's investment in India, and both countries agreed to open their markets to each other.
These moves will increase the cross-border flow of personnel, logistics and information, and cultivate a solid economic, non-governmental and cultural foundation for better relations.
Expanding exchanges will help China and India reach the point where both benefit from cooperation and would suffer from - and therefore, will avoid - confrontation.
Ever-growing economic and trade cooperation over the past two decades, following the normalization of ties, has proven to be bilateral relations' largest driving force and stabilizing factor. Shared development will cause mutual interests to trump confrontations.
The overlap of their strategic opportunities is also expected to prevent Beijing and New Delhi from moving too close to rivalry.
Consensuses were reached during Wen's visit on the establishment of a series of high-level consultative mechanisms. These include regular visits by heads of state and government, and the establishment of a hotline between their prime ministers.
In addition, a "strategic economic dialogue" mechanism coupled with visits by their foreign ministers will also be established.
These high-level communication mechanisms, along with consultation channels between their special representatives, will assist the resolution of border disputes and expand bilateral consultations under multilateral frameworks, such as those of the BRIC and G20 summits. They are expected to facilitate communications between the neighbors and ensure thorny issues do not disrupt their cooperation.
Their expanding economic and trade ties have also boosted bilateral cooperation on a wide range of global issues. These include energy security, climate change and international trade talks.
There is enough space in the world for China and India to pursue greater development through cooperation.
Despite differences over some issues, such as border disputes and the Indian Ocean's security, the two Asian giants' economic cooperation is expected to keep them on the track of steady development.
It is not China's policy to pursue strategic equilibrium in South Asia.
Beijing's friendly ties with Pakistan result from its decades-long, all-weather strategic partnership with Islamabad.
After the establishment of diplomatic relations, Pakistan made unremitting efforts to assist China break a diplomatic stalemate in the country's early years and restore its legitimate seat in the United Nations.
The strategic partnership between Beijing and Islamabad originates from common geopolitical and strategic interests. Consequently, the neighbors are mutually supportive on a series of issues pertinent to their core interests.
The author is a researcher with the China Institute of Contemporary International Relations.
(China Daily 12/23/2010 page8)
By Fu Xiaoqiang (China Daily)
Premier Wen Jiabao's visit to India and Pakistan from Dec 15 to Dec 19 has reaped satisfactory benefits for China's diplomatic relations with these bordering countries.
The South Asian trip achieved a wide range of positive results and made people in the two host countries understand the tangible benefits of China's rapid development.
It not only helped China and India create guidelines for a win-win relationship in the coming years but also reinforced the foundation of China's all-weather strategic partnership with Pakistan.
India is the only country that has territorial disputes with China. In the context of an accelerated rise of both countries, the West often makes an issue of, or exaggerates, the so-called China-India competition to sow discord between the Asian giants.
That highlights the importance of a harmonious coexistence between Beijing and New Delhi, which is key to determining whether Asian ambitions to create a harmonious continent can be realized.
The Chinese premier's visit came at a time when both countries were celebrating the 60th anniversary of the establishment of their diplomatic ties and will enrich the substance of bilateral economic and trade cooperation.
Both countries vowed to increase their bilateral trade volume to $150 billion by 2015. The trade value is expected to exceed $60 billion this year, and China will overtake the United States to become India's largest trading partner.
Premier Wen promised to increase China's investment in India, and both countries agreed to open their markets to each other.
These moves will increase the cross-border flow of personnel, logistics and information, and cultivate a solid economic, non-governmental and cultural foundation for better relations.
Expanding exchanges will help China and India reach the point where both benefit from cooperation and would suffer from - and therefore, will avoid - confrontation.
Ever-growing economic and trade cooperation over the past two decades, following the normalization of ties, has proven to be bilateral relations' largest driving force and stabilizing factor. Shared development will cause mutual interests to trump confrontations.
The overlap of their strategic opportunities is also expected to prevent Beijing and New Delhi from moving too close to rivalry.
Consensuses were reached during Wen's visit on the establishment of a series of high-level consultative mechanisms. These include regular visits by heads of state and government, and the establishment of a hotline between their prime ministers.
In addition, a "strategic economic dialogue" mechanism coupled with visits by their foreign ministers will also be established.
These high-level communication mechanisms, along with consultation channels between their special representatives, will assist the resolution of border disputes and expand bilateral consultations under multilateral frameworks, such as those of the BRIC and G20 summits. They are expected to facilitate communications between the neighbors and ensure thorny issues do not disrupt their cooperation.
Their expanding economic and trade ties have also boosted bilateral cooperation on a wide range of global issues. These include energy security, climate change and international trade talks.
There is enough space in the world for China and India to pursue greater development through cooperation.
Despite differences over some issues, such as border disputes and the Indian Ocean's security, the two Asian giants' economic cooperation is expected to keep them on the track of steady development.
It is not China's policy to pursue strategic equilibrium in South Asia.
Beijing's friendly ties with Pakistan result from its decades-long, all-weather strategic partnership with Islamabad.
After the establishment of diplomatic relations, Pakistan made unremitting efforts to assist China break a diplomatic stalemate in the country's early years and restore its legitimate seat in the United Nations.
The strategic partnership between Beijing and Islamabad originates from common geopolitical and strategic interests. Consequently, the neighbors are mutually supportive on a series of issues pertinent to their core interests.
The author is a researcher with the China Institute of Contemporary International Relations.
(China Daily 12/23/2010 page8)
Tibet Policy Stand Is Not We Win, You Lose: His Holiness
Dharamshala: His Holiness the Dalai Lama has reiterated that his faith in the Chinese people on the issue of Tibet remains unshaken, saying that many Chinese intellectuals and Buddhists fully support the Tibetans' middle-way policy towards achieving genuine autonomy. "It would be difficult to many Chinese to support our call for complete independence, but our present middle-way policy which is not "we win, you lose" kind of stand, would be beneficial to both China and Tibet," His Holiness the Dalai Lama said in his address to Tibetans in Ravangla in India's northeastern state of Sikkim."Since the peaceful protest occurred in Tibet in March 2008, Chinese scholars have written over 1,000 articles out of which about 200 were penned by those in Mainland China. All these are 100 per cent in support of our Middle-Way policy and critical of the Chinese government's wrong policies on Tibet," His Holiness said.
His Holiness said a recent survey in China has showed that the country has the largest number of Buddhists in the world totaling more than 300 million.
"Until recently, I have been receiving an un-ending stream of about two to three and sometimes about ten Chinese visitors from the mainland China. During such meetings, with tears in their eyes they beseech me not to forget the Chinese people. Many of them said to me as Chinese they feel ashamed and express apology over the suffering inflicted on Tibetans by the Chinese government, which shows that truth is on our side," said His Holiness the Dalai Lama.
His Holiness said the Chinese people have great pride in their culture and as a Buddhist nation there are tens and thousands of monasteries and monks in China. Buddhism flourished in China some 400 years before it came to Tibet, but the kind of eminent Buddhist scholars with their great works available in Tibet at that time were very rarely seen in China. When I meet Chinese scholars and talk with them, their standard of knowledge is very poor. As for me, I feel low in my standard when I come in front of a top scholar in Buddhist studies. But my knowledge is not poor when compared with the Chinese Buddhist scholars who come from China. Therefore, it is very important that we should always keep our identity as Tibetans and feel proud of it, he said.
"More than sixty years have passed since the People's Republic of China invaded Tibet, but it has failed to crush the strength and determination of Tibetans either through gentle coaxing or through brutal repression," His Holiness said.
Speaking of his impression of the declining moral behaviour of Tibetans in the exile community, His Holiness urged the Tibetans on the need to be careful on this front and to maintain friendly relations with the local Indian people.
His Holiness was on his fifth visit to Ravangla Tibetan settlement from 18 - 19 December. He left for the state capital Gangtok on 20 December.
Guide us blend science & spirituality: Sikkim Governor
Inaugural Address of His Excellency Shri Balmiki Prasad Singh Governor of Sikkim at the International Conference on Science, Spirituality and Education organized by the Namgyal Institute of Tibetology at Chintan Bhavan, Gangtok on December 20, 2010
I am happy to be here in this august company of our beloved spiritual leader, His Holiness the Dalai Lama, to inaugurate and participate in the international conference on Science, Spirituality and Education. It is, indeed, heartening to see so many persons of eminence in the field of education and spiritual knowledge present here this morning. Personally, I consider it a great privilege and a blessing to be able to welcome His Holiness to this sacred land of Guru Padmasambhava and for His willingness to share his vast spiritual knowledge in this conference. I join the organizers in warmly welcoming each one of you. I am in no doubt that the three days conference on Science, Spirituality and Education will come out with concrete recommendations to connect the three important subjects to benefit of the mankind.
I congratulate the Namgyal Institute of Tibetology (NIT) for selecting the theme of “Science, Spirituality and Education” for the Conference and for making it possible for confluence of thought processes on the three subjects which are interlinked in myriad ways.
It is true that scientists and spiritual masters have pursued separate paths to better their own field of study and experience. While growth and development of science have immensely benefitted the mankind materially and in raising standard of living, spiritual knowledge and experience remained as the preserve of few masters and their disciples. But one must appreciate that Spirituality is the other name for Moral Science and without the base of Moral Science, science per say can usher in disastrous consequences both to nature and human beings.
At this day and age of breathtaking scientific and technological advancement and development, the world is becoming a dangerous place to live. The kinds of lethal weapons we have manufactured have given us a sense of invincibility, without realising their destructive potential. High demands for consumerism and materialism have increased the risk of global warming and pollution. It seems man in his quest to progress in all fronts looks to conquer nature. But it is only when we are faced with the natural disasters that we realise how small and powerless we are.
Our priority, therefore, should be to first save our planet and the species inhabiting it from our greed and ravages of nature.
By nature we all yearn for lasting peace and prosperity but by action we sometimes work against it. If scientific advancement alone was a recipe for peace, then today the rich and developed nations should have no socio-economic problems but we all know this is not the case.
Today’s complex lifestyle also takes a toll of both physical and mental well-being. In our quest to keep up with the rest we tend to over exert ourselves. This leaves the mind stressed and body exhausted. The spiritual knowledge can help us to relax and appreciate life. It would also make us have love and compassion for others. Spiritual knowledge and experience, therefore, enrich our mind to appreciate life in its many fold and restrains us to act in a manner that would not endanger the life of other species.
Fortunately, in recent times spiritual masters and learned gurus are writing books on the subject of spiritualism and also imparting teachings at various forums. As a result more and more people are learning to appreciate and turn to spiritual pursuits while enjoying the progress of scientific and technological innovations. It is being increasingly realised that the world will be a better place to live if we combine the knowledge of science and spiritualism and propagate that knowledge through education and awareness.
Time has come to educate the young minds about spiritualism. Spiritual education may not necessarily be based on a particular religion. The main focus should be to make the future leaders and policy makers compassionate and tolerant, irrespective of caste, creed, nationality or religion. Challenge before us is how to bring about this transformation in the present education system.
The educational system must evolve to meet the daunting challenges of the 21st century. It must nurture the heart as well as the mind to lay the foundation for compassion so that every individual utilizes his skills and ability not only for personal growth and advancement but also for good of the world.
In discussing interface between science, spirituality and education, there is need to emphasise importance of rational approach. Lord Buddha’s prescriptions in this behalf are greatly relevant. Buddha attached greater importance to rational enquiry than perhaps any other religious leader in history. The Buddha says in a sutra: Monks and scholars should well analyse my words, like god (to be tested through) melting, cutting and polishing, and then adopt them, but not for the same of showing me respect. By this Buddha meant that even if particular doctrine is set forth in scriptures, one must examine whether or not it meets the test of reasoning, if it conflicts with reasoning, or is at variance with new realities, it is no longer appropriate to assert its primacy and follow its dictates. This applies to Buddha’s sayings as well.
Religion has played a great role in building up of human beings and society. But in an age of science we cannot be called upon to accept incredible dogmas. Towards this, scholars need to reflect and bring to public notice stands taken in a scripture which have been scientifically proved as no longer valid. This approach may also apply to gender biases and caste and community prejudices.
A fundamental change in attitude is necessary. When we investigate certain descriptions as they exist in sacred texts and find that they do not correspond to reality, then we must accept the reality, and not the literal scriptural explanation.
The challenges of inter-dependent world demands a new vision. It is high time for scientists, educators and spiritual masters to come together to plan how contemplative practices can be adapted in the class rooms by means of an inter-disciplinary approach that includes expertise in education practices, applied and basic sciences, and the wisdom of life.
The general impression that the spirit of science is opposed to that of spirituality is both unfortunate and untrue. The basis of both science and spirituality is to construct a reasoned argument of nature and way of life.
It also needs to be appreciated that a knowledge–based world is an open world. When we talk of the fusion of science and spirituality, we are not putting any limitations on the autonomy of either scientific or spiritual endeavour. Any limitation on the objectivity and autonomy of science and any prescription for a singular path of spirituality would come in the way of progress and peace and thus could not be beneficial for the development of a harmonious world. The need is to work for the development of a more cohesive and inclusive world view in which science and spirituality are complementary and mutually reinforcing.
There are people who fear that an emphasis on values in education would push us back to an ancient era. These fears are unfounded. What is true is that religion and spirituality were developed by our ancestors much more than science. What characterizes the past century as well as the present is the phenomenal progress in science. The task of linking spirituality and values with the present day development in science and technology is essential for building a global peaceful order. For it is only through spirituality that forces of greed, hatred, and despondency can be overcome. The world’s great civilizational traditions provide us wisdom which promote peace of mind and cultivation of qualities such as compassion and tolerance.
Education is a transformative experience. For good education we need good teachers. It is the duty of teachers to ensure that educational institutions become centres, both for attaining proficiency in science and the arts and also in the cultivation and enrichment of self-discipline and social and moral values. Rabindranath Tagore put it aptly when he said, ‘A lamp can never light another lamp unless it continues to burn its own flame’. May this Conference help promote multiplication of these lamps.
The moot question is: can we combine the progress of science and technology with the progress of mind and spirit? We have to embrace science and technology for it represents the basic fact of life today. At the same time, we cannot be untrue to values of compassion and tolerance. Industrial progress and market economy need not lead to negation of our civilizational strengths.
Science will triumph over ignorance and superstitions. Similarly, spirituality will prevail upon selfishness and fear. And it is only through the instrumentality of education that people and through them nation-states can be empowered to build a great future for humanity.
In the context of these perspectives, this seminar becomes important to discuss how science and spiritualism can be interwoven to bring compassion in the mind of people and promote sustainable development in the interest of saving the earth from man-made catastrophe. Education can play a significant role to propagate the knowledge of science and spiritualism in the mind of future leaders.
We have all assembled here to hear His Holiness – The living Buddha of our times, on this important theme. I warmly and most respectfully invite him to address and guide us
Inaugural Address of His Excellency Shri Balmiki Prasad Singh Governor of Sikkim at the International Conference on Science, Spirituality and Education organized by the Namgyal Institute of Tibetology at Chintan Bhavan, Gangtok on December 20, 2010
I am happy to be here in this august company of our beloved spiritual leader, His Holiness the Dalai Lama, to inaugurate and participate in the international conference on Science, Spirituality and Education. It is, indeed, heartening to see so many persons of eminence in the field of education and spiritual knowledge present here this morning. Personally, I consider it a great privilege and a blessing to be able to welcome His Holiness to this sacred land of Guru Padmasambhava and for His willingness to share his vast spiritual knowledge in this conference. I join the organizers in warmly welcoming each one of you. I am in no doubt that the three days conference on Science, Spirituality and Education will come out with concrete recommendations to connect the three important subjects to benefit of the mankind.
I congratulate the Namgyal Institute of Tibetology (NIT) for selecting the theme of “Science, Spirituality and Education” for the Conference and for making it possible for confluence of thought processes on the three subjects which are interlinked in myriad ways.
It is true that scientists and spiritual masters have pursued separate paths to better their own field of study and experience. While growth and development of science have immensely benefitted the mankind materially and in raising standard of living, spiritual knowledge and experience remained as the preserve of few masters and their disciples. But one must appreciate that Spirituality is the other name for Moral Science and without the base of Moral Science, science per say can usher in disastrous consequences both to nature and human beings.
At this day and age of breathtaking scientific and technological advancement and development, the world is becoming a dangerous place to live. The kinds of lethal weapons we have manufactured have given us a sense of invincibility, without realising their destructive potential. High demands for consumerism and materialism have increased the risk of global warming and pollution. It seems man in his quest to progress in all fronts looks to conquer nature. But it is only when we are faced with the natural disasters that we realise how small and powerless we are.
Our priority, therefore, should be to first save our planet and the species inhabiting it from our greed and ravages of nature.
By nature we all yearn for lasting peace and prosperity but by action we sometimes work against it. If scientific advancement alone was a recipe for peace, then today the rich and developed nations should have no socio-economic problems but we all know this is not the case.
Today’s complex lifestyle also takes a toll of both physical and mental well-being. In our quest to keep up with the rest we tend to over exert ourselves. This leaves the mind stressed and body exhausted. The spiritual knowledge can help us to relax and appreciate life. It would also make us have love and compassion for others. Spiritual knowledge and experience, therefore, enrich our mind to appreciate life in its many fold and restrains us to act in a manner that would not endanger the life of other species.
Fortunately, in recent times spiritual masters and learned gurus are writing books on the subject of spiritualism and also imparting teachings at various forums. As a result more and more people are learning to appreciate and turn to spiritual pursuits while enjoying the progress of scientific and technological innovations. It is being increasingly realised that the world will be a better place to live if we combine the knowledge of science and spiritualism and propagate that knowledge through education and awareness.
Time has come to educate the young minds about spiritualism. Spiritual education may not necessarily be based on a particular religion. The main focus should be to make the future leaders and policy makers compassionate and tolerant, irrespective of caste, creed, nationality or religion. Challenge before us is how to bring about this transformation in the present education system.
The educational system must evolve to meet the daunting challenges of the 21st century. It must nurture the heart as well as the mind to lay the foundation for compassion so that every individual utilizes his skills and ability not only for personal growth and advancement but also for good of the world.
In discussing interface between science, spirituality and education, there is need to emphasise importance of rational approach. Lord Buddha’s prescriptions in this behalf are greatly relevant. Buddha attached greater importance to rational enquiry than perhaps any other religious leader in history. The Buddha says in a sutra: Monks and scholars should well analyse my words, like god (to be tested through) melting, cutting and polishing, and then adopt them, but not for the same of showing me respect. By this Buddha meant that even if particular doctrine is set forth in scriptures, one must examine whether or not it meets the test of reasoning, if it conflicts with reasoning, or is at variance with new realities, it is no longer appropriate to assert its primacy and follow its dictates. This applies to Buddha’s sayings as well.
Religion has played a great role in building up of human beings and society. But in an age of science we cannot be called upon to accept incredible dogmas. Towards this, scholars need to reflect and bring to public notice stands taken in a scripture which have been scientifically proved as no longer valid. This approach may also apply to gender biases and caste and community prejudices.
A fundamental change in attitude is necessary. When we investigate certain descriptions as they exist in sacred texts and find that they do not correspond to reality, then we must accept the reality, and not the literal scriptural explanation.
The challenges of inter-dependent world demands a new vision. It is high time for scientists, educators and spiritual masters to come together to plan how contemplative practices can be adapted in the class rooms by means of an inter-disciplinary approach that includes expertise in education practices, applied and basic sciences, and the wisdom of life.
The general impression that the spirit of science is opposed to that of spirituality is both unfortunate and untrue. The basis of both science and spirituality is to construct a reasoned argument of nature and way of life.
It also needs to be appreciated that a knowledge–based world is an open world. When we talk of the fusion of science and spirituality, we are not putting any limitations on the autonomy of either scientific or spiritual endeavour. Any limitation on the objectivity and autonomy of science and any prescription for a singular path of spirituality would come in the way of progress and peace and thus could not be beneficial for the development of a harmonious world. The need is to work for the development of a more cohesive and inclusive world view in which science and spirituality are complementary and mutually reinforcing.
There are people who fear that an emphasis on values in education would push us back to an ancient era. These fears are unfounded. What is true is that religion and spirituality were developed by our ancestors much more than science. What characterizes the past century as well as the present is the phenomenal progress in science. The task of linking spirituality and values with the present day development in science and technology is essential for building a global peaceful order. For it is only through spirituality that forces of greed, hatred, and despondency can be overcome. The world’s great civilizational traditions provide us wisdom which promote peace of mind and cultivation of qualities such as compassion and tolerance.
Education is a transformative experience. For good education we need good teachers. It is the duty of teachers to ensure that educational institutions become centres, both for attaining proficiency in science and the arts and also in the cultivation and enrichment of self-discipline and social and moral values. Rabindranath Tagore put it aptly when he said, ‘A lamp can never light another lamp unless it continues to burn its own flame’. May this Conference help promote multiplication of these lamps.
The moot question is: can we combine the progress of science and technology with the progress of mind and spirit? We have to embrace science and technology for it represents the basic fact of life today. At the same time, we cannot be untrue to values of compassion and tolerance. Industrial progress and market economy need not lead to negation of our civilizational strengths.
Science will triumph over ignorance and superstitions. Similarly, spirituality will prevail upon selfishness and fear. And it is only through the instrumentality of education that people and through them nation-states can be empowered to build a great future for humanity.
In the context of these perspectives, this seminar becomes important to discuss how science and spiritualism can be interwoven to bring compassion in the mind of people and promote sustainable development in the interest of saving the earth from man-made catastrophe. Education can play a significant role to propagate the knowledge of science and spiritualism in the mind of future leaders.
We have all assembled here to hear His Holiness – The living Buddha of our times, on this important theme. I warmly and most respectfully invite him to address and guide us
Judge People by Inner Beauty: His Holiness the Dalai Lama
Dharamshala: Tibetan spiritual leader His Holiness the Dalai Lama gave teachings of Buddhism and Nagarjuna Bodhichitta at Palzor Stadium on Tuesday (21 December). Over 20,000 devotees gathered to take his teachings on the Nagarjuna's Commentary on Bodhicitta. On the third day of his Sikkim visit, His Holiness the Dalai Lama thanked the state government for organizing such a great mass teaching in the capital. Chief Minister Dr. Pawan Chamling along with his cabinet Ministers and MLAs also attended the programme. Later in the afternoon His Holiness the Dalai Lama visited the flower show at White Hall complex, after which he attended a lunch hosted by the Chief Minister and Mrs. Tika Maya Chamling which was also attended by the Governor Mr. B.P Singh."In human society, be it at the family, society or national level, money alone can not bring happiness - it also needs love and compassion," His Holiness told the crowed.
Urging the students to do their best in studies His Holiness the Dalai Lama said that education has become one of the most important means of overall development. He was interacting with the students at the Namgyal Institute of Tibetology. His Holiness said, students and all concerned should not squander their precious time and make utmost efforts to use it meaningfully.
Underlining the importance of studying Buddhism, His Holiness said different religious traditions of the world have helped millions of people, apart from the benefits brought about by the enormous advancement in material development. The Tibetan leader also said that non-violence is the best way to promote communal harmony, unity and world peace.
Stating that the concept of ‘ we and they' should be removed from every individual His Holiness said people should only talk about ‘ We' reflecting the unity. He said that one should judge the people not by their external beauty but by "inner beauty". He said the external beauty does not last for long but the internal beauty is eternal. Nobel Peace laureate and Tibetan spiritual leader further told to students to be visionary. ‘Every person should conceive a vision - a vision not for individual benefit but for global well being' the spiritual master said. His Holiness the Dalai Lama also spoke on ‘Vipassana' and ‘Compassionate Meditation' at the research institute on Indo-Tibetan studies and its museum in Gangtok, the capital of Sikkim.
Smuggling of large cardamom
KOCHI: Smuggling of large cardamom has become rampant in the country as prices surge to unprecedented levels. The illegal transit of the commodity from its chief producing regions of Sikkim and parts of West Bengal to Pakistan, the single largest buyer, has hit the exports.
“As a result of the high prices and shortage, large cardamom is being smuggled to Pakistan via Kashmir,” says Mukesh Sindhwani, managing director of Amritsar-based Shivanditta Mal and Company, a leading exporter of the commodity. The company, which annually exports around 500 tonne, has suffered 70% drop in the business.
During the April-October period, India exported 275 tonne, half the quantity that went out in the same period last year. In 2009-10, the total large cardamom export touched 1,000 tonne. “Lower crop has prompted a lot of speculation in the market which is driving the prices up,” said Bharat, proprietor of exporting firm Laxmi Enterprises.
The wholesale prices have moved up to around Rs 1,000 per kg while the retail prices are hovering around Rs 1,300 per kg. It seems to be going the way of small cardamom which peaked at Rs 1,700 per kg during last season.
Spices Board chairman VJ Kurien told ET that a shortfall in production in the main growing region of Sikkim has led to soaring prices. Climatic change coupled with thrust given to tourism has led to a decline in the crop output. “The interest of people in farming is on the wane and they are after tourism that offers better paying jobs,” Mr Sindhwani said.
Big infrastructure projects are eating into cardamom growing area, a Spices Board official said
“As a result of the high prices and shortage, large cardamom is being smuggled to Pakistan via Kashmir,” says Mukesh Sindhwani, managing director of Amritsar-based Shivanditta Mal and Company, a leading exporter of the commodity. The company, which annually exports around 500 tonne, has suffered 70% drop in the business.
During the April-October period, India exported 275 tonne, half the quantity that went out in the same period last year. In 2009-10, the total large cardamom export touched 1,000 tonne. “Lower crop has prompted a lot of speculation in the market which is driving the prices up,” said Bharat, proprietor of exporting firm Laxmi Enterprises.
The wholesale prices have moved up to around Rs 1,000 per kg while the retail prices are hovering around Rs 1,300 per kg. It seems to be going the way of small cardamom which peaked at Rs 1,700 per kg during last season.
Spices Board chairman VJ Kurien told ET that a shortfall in production in the main growing region of Sikkim has led to soaring prices. Climatic change coupled with thrust given to tourism has led to a decline in the crop output. “The interest of people in farming is on the wane and they are after tourism that offers better paying jobs,” Mr Sindhwani said.
Big infrastructure projects are eating into cardamom growing area, a Spices Board official said
Glider tourism takes off – Fly over ridge, treeline for Rs 600
source: THE TELEGRAPH
A glider that took off from Thami Dara descends into a field on Tuesday. (Prabin Khaling)
Gangtok, Dec. 21: Tourism is growing wings in Sikkim as people seeking a thrill of the wind on them can now soar over trees riding on a paraglider.
Paragliding was launched on a promotional basis by the Travel Agents’ Association of Sikkim (Taas) earlier this month.
Three local youths, who have been trained in commercial paragliding in Manali, are piloting the flying machines which take off from Ani Gumpa and Thami Dara at Ranka, 15km from here.
“From Ani Gumpa, one can fly for five-ten minutes depending on weather and wind conditions and the ride will be two-three minute long from Thami Dara,” said Chandra Prakash Pradhan, one of the pilots, after dropping four local youths in an open field.
A short burst of speed is enough for a first-timer to gain momentum when he sails over the ridge at Thami Dara and the treeline with the pilot hunched behind him.
The flight then slowly takes a couple of turns some 400ft above the ground and descends into the landing zone safely. The flight is longer when one takes off from Ani Gumpa and the rider can soar 700ft above the ground.
The rate for a ride from Ani Gumpa is Rs 1,000, while it is Rs 600 for the shorter trip from Thami Dara. The suitable time for the sport is September-March when the weather is pleasant and favourable, said Pradhan.
Taas president Lukendra Rasaily said Sikkim had a huge potential for paragliding.
“We have trained three pilots and started promoting this adventure sport through our 250 members. We are in the promotional stage and response has been encouraging so far,” he said.
source: Barun Roy
Wednesday, December 22, 2010
Peace Must Come Through Our Actions: H.H the Dalai Lama
Gangtok: Tibetans are the real holders of Nalanda tradition and are true followers of Indian gurus (teachers) said Spiritual leader, His Holiness the Dalai Lama while delivering his opening address at the International Conference for Science, Spirituality and Education held on December 20th, 2010 in Gangtok, Sikkim. His Holiness the Dalai Lama talks about the changing role of science. "Academic and knowledge level, modern science in field of external things are highly developed, and really remarkable. Yet, as everybody's experience, very little knowledge on inner science of human mind, inner peace, and mental stability," His Holiness said.Nobel Peace laureate and Tibetan spiritual leader further said that world peace cannot be achieved only through prayers and blessings. "World peace cannot come through prayers or through blessings; peace must come through our actions. Action is more important than prayers or blessings," he added.
His Holiness also said that it is the duty of the people to protect various kinds of faith and religion. He underlined the importance of spiritualism alongside the knowledge of modern sciences and technologies.
The international seminar is an effort of the State government to infuse formal education in Sikkim with refined ethics for the new millennium and grooming a generation of responsible citizens compassionate at heart, informs a press communique from the organizers. A host of scholars and spiritual masters from the world is attending the four days seminar which will conclude on December 23.
Tibetan leader will also participate in the interactive session on December 22. During the two hours long session, His Holiness will deliberate with the panelists and imparting guidance on how moral ethics would be introduced into the modern education system, the release informs."This is the first ever effort in India to blend traditional wisdom with modern science to introduce lessons in morals and ethics with a pronounced scientific approach in schools in the State," said Pema Wangchuk Dorjee, the media consultant for the seminar in the press statement.
Tuesday, December 21, 2010
Russia’s interest in India
How they can benefit from each other
How significant is India’s position in the Russian scheme of things for Asia and the rest of the world can be understood from the fact that both top leaders of that country have found time to visit New Delhi this year. President Dmitry Medvedev’s visit has come about after Prime Minister Vladimir Putin’s dialogue with Indian leaders in March. Russia apparently does not want to lose time to get as much economic gains as possible from the fast growing nuclear power industry in India. Russia, which has already been cooperating with India in two nuclear power projects in Tamil Nadu, has been having discussions with the Indian authorities for two more such projects in the same state — Kudankulam III and Kudankulam IV. But certain provisions in India’s newly enacted nuclear liability law are coming in the way. President Medvedev is likely to bring to bear upon India that its law relating to the nuclear industry must be in consonance with the 1963 Vienna Convention. India has its own viewpoint that the law cannot be allowed to have loopholes to deny adequate compensation to victims of a nuclear accident if it ever happens.
But nuclear energy is not the only area where the two countries can help each other. Russia has vast gas and oil reserves and India needs these for meeting its fast growing power requirement. India has joined the gas pipeline project along with Afghanistan and Pakistan to bring gas from Turkmenistan. Russia does not want to be left behind, as the impending talks between the Indian leadership and the Russian President may indicate.
There are certain other subjects about which there is commonality of views between the two countries. How to go about fighting terrorism emanating from the Af-Pak area is one such issue. In this regard India and Russia need to discuss a joint strategy for post-July 2011 Afghanistan in view of the scheduled departure of the US-led NATO troops from there. Iran may offer its help to both India and Russia to protect their interests in Afghanistan. How far Iran can be allowed to join the Indo-Russian strategy should be discussed during Medvedev’s New Delhi visit
source; the tribune
How they can benefit from each other
How significant is India’s position in the Russian scheme of things for Asia and the rest of the world can be understood from the fact that both top leaders of that country have found time to visit New Delhi this year. President Dmitry Medvedev’s visit has come about after Prime Minister Vladimir Putin’s dialogue with Indian leaders in March. Russia apparently does not want to lose time to get as much economic gains as possible from the fast growing nuclear power industry in India. Russia, which has already been cooperating with India in two nuclear power projects in Tamil Nadu, has been having discussions with the Indian authorities for two more such projects in the same state — Kudankulam III and Kudankulam IV. But certain provisions in India’s newly enacted nuclear liability law are coming in the way. President Medvedev is likely to bring to bear upon India that its law relating to the nuclear industry must be in consonance with the 1963 Vienna Convention. India has its own viewpoint that the law cannot be allowed to have loopholes to deny adequate compensation to victims of a nuclear accident if it ever happens.
But nuclear energy is not the only area where the two countries can help each other. Russia has vast gas and oil reserves and India needs these for meeting its fast growing power requirement. India has joined the gas pipeline project along with Afghanistan and Pakistan to bring gas from Turkmenistan. Russia does not want to be left behind, as the impending talks between the Indian leadership and the Russian President may indicate.
There are certain other subjects about which there is commonality of views between the two countries. How to go about fighting terrorism emanating from the Af-Pak area is one such issue. In this regard India and Russia need to discuss a joint strategy for post-July 2011 Afghanistan in view of the scheduled departure of the US-led NATO troops from there. Iran may offer its help to both India and Russia to protect their interests in Afghanistan. How far Iran can be allowed to join the Indo-Russian strategy should be discussed during Medvedev’s New Delhi visit
source; the tribune
The India growth story is propelled by black money
by R Vaidyanathan
Post-Nira Radia, many economists and experts have been wondering whether our reforms, which are supposed to be facilitating growth, are giving raise to crony capitalism.
These experts look at India with western lens and cannot think beyond received wisdom from Oxford and Harvard. They do not realise that the corporate sector has a relatively small share of GDP — not more than 15%. We are a nation of the self-employed.
The service sector, which constitutes more than 60% of GDP, is the engine of our economic growth. It is predominantly driven by partnership and proprietor-owned firms engaged in construction, trade, transport, hotels, and other services provided by the likes of plumbers and painters.
Article continues below the advertisement...
It is this self-employed sector that is propelling our 9% growth story even though corporate bodies and government ministers appropriate praise for the economy’s performance.
It is estimated that at least 10% (some suggest 30%) of our national income could be black money. It implies that out of nearly Rs60,00,000 crore of estimated GDP in the current year, more than Rs6,00,000 crore could be black money.
A substantial portion is due to corruption by government employees. This money is not kept in cupboards or under the bed, though one ‘90s telecom minister (Sukh Ram) did stuff it inside pillows.
Money, white or black, circulates. The farther away it is from white, the faster it circulates.
A big chunk of the working capital requirements of the unorganised sector is met through non-institutional funds like chits and money lenders.
The retail trade has been growing at the compounded annual growth rate (CAGR) of 9.4% between 2004-05 and 2008-09 when the economy registered 8.6%. Trade includes everyone from street vendors to departmental stores.
It has a 15%share of GDP, which implies that it adds value of Rs9,00,000 crore.
In the case of retail trade, almost all capital is working capital. Assuming at least 60% of the value addition represents working capital needs, we get a figure of more than Rs5,00,000 crore as credit needs.
Of this, not more than 30% is provided by institutional credit, with moneylenders providing the rest. The same is the case with hotels and restaurants, transport and construction and other services, which — along with retail trade — constitute more than 50% of the economy. Almost all these are partnership/proprietorship firms.
They are classified as households in savings as well as lending data.
The share of the household sector in bank credit has come down to 47% from 58% between 1990 and 2004 while the sector’s share in trade, transport, construction, restaurants, and other services has been growing at more that 8% CAGR.
Here, households include agricultural households and, to that extent, the fall is very significant. Put another way, the growth rate of the last decade is not related to the credit mechanisms of the banking sector.
This is banking with significant structural distortions.
The share of the private corporate sector in national income is around 12-15% but it takes away nearly 40% of the credit provided by the banking sector.
The fastest growing non-corporate sector gets a lesser share, which suggests that the non-institutional financial sector is playing an important role in credit delivery.
We find that 43% of rural household and 25% of urban household debt relates to moneylenders . So, where does the unorganised sector get the funds?
According to our absurd laws, moneylenders cannot borrow, but can only lend. The huge amount of black money generated by nearly 30% of government employees (the previous CVC, Pratyush Sinha, suggested a 30% corruption rate) is probably used in the unorganised credit market.
Given the regulations pertaining to KYC (know your customer) norms, it is difficult to save with banks or mutual funds. So the entire black money is finding avenues in the unorganised market where interest rates are very attractive.
The crime news in many towns is about violence between small-time moneylenders and enforcers. One can infer that policemen are entering the market both as lenders and collection agents.
This has implications for our governance system since the duty of the cop is definitely not to support unorganised banking.
How do we deal with it? Since we are a relationship-based society, it is not possible to surgically remove the cancer of corruption.
If we do that, our growth will suffer in the short term. The best way is to integrate the unorganised sector with the general financial architecture and enlarge the availability of credit and funding to all instead of restricting it to corporate ‘thieftains’.
We have to think beyond the 15% of our corporate economy to understand economic growth. Balancing the need for probity with growth of the economy is the big challenge of the coming decade.
In other words, crooks do help in economic growth but society has to decide what price we are paying for this and strive to balance growth with probity and order.
The author is professor of finance and control, IIM-B. Views expressed are personal.
source;www.dnaindia
by R Vaidyanathan
Post-Nira Radia, many economists and experts have been wondering whether our reforms, which are supposed to be facilitating growth, are giving raise to crony capitalism.
These experts look at India with western lens and cannot think beyond received wisdom from Oxford and Harvard. They do not realise that the corporate sector has a relatively small share of GDP — not more than 15%. We are a nation of the self-employed.
The service sector, which constitutes more than 60% of GDP, is the engine of our economic growth. It is predominantly driven by partnership and proprietor-owned firms engaged in construction, trade, transport, hotels, and other services provided by the likes of plumbers and painters.
Article continues below the advertisement...
It is this self-employed sector that is propelling our 9% growth story even though corporate bodies and government ministers appropriate praise for the economy’s performance.
It is estimated that at least 10% (some suggest 30%) of our national income could be black money. It implies that out of nearly Rs60,00,000 crore of estimated GDP in the current year, more than Rs6,00,000 crore could be black money.
A substantial portion is due to corruption by government employees. This money is not kept in cupboards or under the bed, though one ‘90s telecom minister (Sukh Ram) did stuff it inside pillows.
Money, white or black, circulates. The farther away it is from white, the faster it circulates.
A big chunk of the working capital requirements of the unorganised sector is met through non-institutional funds like chits and money lenders.
The retail trade has been growing at the compounded annual growth rate (CAGR) of 9.4% between 2004-05 and 2008-09 when the economy registered 8.6%. Trade includes everyone from street vendors to departmental stores.
It has a 15%share of GDP, which implies that it adds value of Rs9,00,000 crore.
In the case of retail trade, almost all capital is working capital. Assuming at least 60% of the value addition represents working capital needs, we get a figure of more than Rs5,00,000 crore as credit needs.
Of this, not more than 30% is provided by institutional credit, with moneylenders providing the rest. The same is the case with hotels and restaurants, transport and construction and other services, which — along with retail trade — constitute more than 50% of the economy. Almost all these are partnership/proprietorship firms.
They are classified as households in savings as well as lending data.
The share of the household sector in bank credit has come down to 47% from 58% between 1990 and 2004 while the sector’s share in trade, transport, construction, restaurants, and other services has been growing at more that 8% CAGR.
Here, households include agricultural households and, to that extent, the fall is very significant. Put another way, the growth rate of the last decade is not related to the credit mechanisms of the banking sector.
This is banking with significant structural distortions.
The share of the private corporate sector in national income is around 12-15% but it takes away nearly 40% of the credit provided by the banking sector.
The fastest growing non-corporate sector gets a lesser share, which suggests that the non-institutional financial sector is playing an important role in credit delivery.
We find that 43% of rural household and 25% of urban household debt relates to moneylenders . So, where does the unorganised sector get the funds?
According to our absurd laws, moneylenders cannot borrow, but can only lend. The huge amount of black money generated by nearly 30% of government employees (the previous CVC, Pratyush Sinha, suggested a 30% corruption rate) is probably used in the unorganised credit market.
Given the regulations pertaining to KYC (know your customer) norms, it is difficult to save with banks or mutual funds. So the entire black money is finding avenues in the unorganised market where interest rates are very attractive.
The crime news in many towns is about violence between small-time moneylenders and enforcers. One can infer that policemen are entering the market both as lenders and collection agents.
This has implications for our governance system since the duty of the cop is definitely not to support unorganised banking.
How do we deal with it? Since we are a relationship-based society, it is not possible to surgically remove the cancer of corruption.
If we do that, our growth will suffer in the short term. The best way is to integrate the unorganised sector with the general financial architecture and enlarge the availability of credit and funding to all instead of restricting it to corporate ‘thieftains’.
We have to think beyond the 15% of our corporate economy to understand economic growth. Balancing the need for probity with growth of the economy is the big challenge of the coming decade.
In other words, crooks do help in economic growth but society has to decide what price we are paying for this and strive to balance growth with probity and order.
The author is professor of finance and control, IIM-B. Views expressed are personal.
source;www.dnaindia
Dragon and Elephant: A Complicated Neighborhood
By Sameer Jafri
Year 2010 marks sixty years of diplomatic relationship between India and China. Though the relations between the two go back to ancient times, the period since 1950 till present is mainly fraught with boundary dispute, which also led to a short-lived war in 1962. But in recent times, both sides have successfully attempted to normalize the bilateral relationship, mainly driven by the mounting bilateral trade. Although strengthening economic relationship has overshadowed other areas of conflict, that doesn’t provide any space for complacency, particularly on Indian side of the fence.
Amongst the major areas of conflict, the most important one is relating to the boundary dispute. While on the Western frontier, some part of Kashmir region is under Chinese occupation, on the Eastern side of frontier, the dispute relates to McMahon Line. India treats that as the Line of Actual Control (LAC) but China refuses to recognize it, even though it recognizes the same McMahon Line with Myanmar. Many attempts have been made to resolve the boundary dispute but results have been very modest. In 2003, Prime Ministers of both countries agreed to appoint Special Representatives (SR) to discuss and find a solution to the dispute. Also, during Chinese Premier Wen Jiabao’s India visit in 2005, Beijing and New Delhi agreed on broad parameters to resolve the border dispute. This gave political mandate to the SRs. Despite above efforts, the recently concluded 14th round of talks between the SRs in Beijing, failed to produce anything substantial, apart from the SRs sharing the respective political and strategic concerns of their nations.
The bone of contention, other than border issue, is both nations’ respective relationships with the third countries. While India is irked by strategic relationship enjoyed by China and Pakistan, China on the other hand, is anxious by growing Indo-US proximity. The main reason for India’s worry is Beijing’s defence and nuclear assistance to Pakistan and also Chinese presence in what India calls Pak Occupied Kashmir (PoK), by way of ‘infrastructure building.’ Moreover, since two years now, China has started issuing stapled visas to Indians domiciled in the state of Jammu and Kashmir, thus challenging India’s sovereignty and territorial integrity.
In addition to this, China’s overtures to Nepal and infrastructural assistance to Sri Lanka provide substance to India’s fears of ‘String of Pearls’ phenomenon. Added to this, the upstream damming of trans-boundary Rivers (Sutlej and Tsangpo-Brahmputra) by China, and that too without intimating or consulting downstream nations (in this case India), contradicts the “Peaceful Rise of China” doctrine. This arrogance of dragon is rooted in its sheer economic might and lately acquired defence capabilities.
Recent visit to India by Chinese Premier Wen Jiabao was expected to clear the air on above issues and strengthen the partnership in various areas of strategic convergence. But unfortunately, it did little to lift Indian unease over border dispute and Sino-Pak relations. The joint communiqué fell short of condemning 26/11 Mumbai attacks and calling on Pakistan to control terrorism, even though “both sides agreed to combat terrorism in all its forms through joint efforts.”
Notwithstanding this, what has tied together New Delhi and Beijing is trade. Wen brought with him a business delegation of over 300 executives, largest ever by any leader to any country. On very first day of his visit, business deals worth over $ 16 billion were signed. Presently, annual bilateral trade is about $ 60 billion. Both have set a new target of $ 100 billion by 2015. Here too, India’s concern about its increasing trade deficit has been met by mere assurances by Wen on opening Chinese markets for Indian IT, Pharmaceuticals and engineering goods sectors.
Being world’s two most populous nations and fastest growing economies, India and China share lot in common. Cooperation between the two has been evident on international fora and issues like WTO, Climate Change, reforms in international financial institutions, and groupings like G20, BRIC and RIC. Here again, Chinese gesture falls short of clearly endorsing India’s bid for permanent membership in UN Security Council, with joint communiqué stating “China understands and supports India’s aspiration to play a greater role in the UN, including in the Security Council.” All other veto members of UNSC, including the US President Obama lately, have unambiguously endorsed India’s permanent admission to the body.
The Sino-India relationship is a tightrope walk. Careful orchestration of policies on both sides is need of the hour. Notwithstanding coordination and cooperation on various regional and international issues, both India and China have different visions for an ideal Asia and the ideal world. While India envisages both a multipolar world and a multipolar Asia, China envisions a multipolar world and a unipolar Asia. But being a bigger, more powerful neighbour and a responsible global power, China should understand and address the legitimate concerns of India and stop treating it as a rival. It will not only reduce the scope for any outside interference but will also be a giant leap forward in achieving everlasting peace and security in the region. After all, both sides agree on the fact that there is enough space in the world for both Dragon and Elephant to grow peacefully.
Sameer Jafri is an India-based political analyst. He writes on global and geopolitical issues. He can be reached at sameer.jf@gmail.com
By Sameer Jafri
Year 2010 marks sixty years of diplomatic relationship between India and China. Though the relations between the two go back to ancient times, the period since 1950 till present is mainly fraught with boundary dispute, which also led to a short-lived war in 1962. But in recent times, both sides have successfully attempted to normalize the bilateral relationship, mainly driven by the mounting bilateral trade. Although strengthening economic relationship has overshadowed other areas of conflict, that doesn’t provide any space for complacency, particularly on Indian side of the fence.
Amongst the major areas of conflict, the most important one is relating to the boundary dispute. While on the Western frontier, some part of Kashmir region is under Chinese occupation, on the Eastern side of frontier, the dispute relates to McMahon Line. India treats that as the Line of Actual Control (LAC) but China refuses to recognize it, even though it recognizes the same McMahon Line with Myanmar. Many attempts have been made to resolve the boundary dispute but results have been very modest. In 2003, Prime Ministers of both countries agreed to appoint Special Representatives (SR) to discuss and find a solution to the dispute. Also, during Chinese Premier Wen Jiabao’s India visit in 2005, Beijing and New Delhi agreed on broad parameters to resolve the border dispute. This gave political mandate to the SRs. Despite above efforts, the recently concluded 14th round of talks between the SRs in Beijing, failed to produce anything substantial, apart from the SRs sharing the respective political and strategic concerns of their nations.
The bone of contention, other than border issue, is both nations’ respective relationships with the third countries. While India is irked by strategic relationship enjoyed by China and Pakistan, China on the other hand, is anxious by growing Indo-US proximity. The main reason for India’s worry is Beijing’s defence and nuclear assistance to Pakistan and also Chinese presence in what India calls Pak Occupied Kashmir (PoK), by way of ‘infrastructure building.’ Moreover, since two years now, China has started issuing stapled visas to Indians domiciled in the state of Jammu and Kashmir, thus challenging India’s sovereignty and territorial integrity.
In addition to this, China’s overtures to Nepal and infrastructural assistance to Sri Lanka provide substance to India’s fears of ‘String of Pearls’ phenomenon. Added to this, the upstream damming of trans-boundary Rivers (Sutlej and Tsangpo-Brahmputra) by China, and that too without intimating or consulting downstream nations (in this case India), contradicts the “Peaceful Rise of China” doctrine. This arrogance of dragon is rooted in its sheer economic might and lately acquired defence capabilities.
Recent visit to India by Chinese Premier Wen Jiabao was expected to clear the air on above issues and strengthen the partnership in various areas of strategic convergence. But unfortunately, it did little to lift Indian unease over border dispute and Sino-Pak relations. The joint communiqué fell short of condemning 26/11 Mumbai attacks and calling on Pakistan to control terrorism, even though “both sides agreed to combat terrorism in all its forms through joint efforts.”
Notwithstanding this, what has tied together New Delhi and Beijing is trade. Wen brought with him a business delegation of over 300 executives, largest ever by any leader to any country. On very first day of his visit, business deals worth over $ 16 billion were signed. Presently, annual bilateral trade is about $ 60 billion. Both have set a new target of $ 100 billion by 2015. Here too, India’s concern about its increasing trade deficit has been met by mere assurances by Wen on opening Chinese markets for Indian IT, Pharmaceuticals and engineering goods sectors.
Being world’s two most populous nations and fastest growing economies, India and China share lot in common. Cooperation between the two has been evident on international fora and issues like WTO, Climate Change, reforms in international financial institutions, and groupings like G20, BRIC and RIC. Here again, Chinese gesture falls short of clearly endorsing India’s bid for permanent membership in UN Security Council, with joint communiqué stating “China understands and supports India’s aspiration to play a greater role in the UN, including in the Security Council.” All other veto members of UNSC, including the US President Obama lately, have unambiguously endorsed India’s permanent admission to the body.
The Sino-India relationship is a tightrope walk. Careful orchestration of policies on both sides is need of the hour. Notwithstanding coordination and cooperation on various regional and international issues, both India and China have different visions for an ideal Asia and the ideal world. While India envisages both a multipolar world and a multipolar Asia, China envisions a multipolar world and a unipolar Asia. But being a bigger, more powerful neighbour and a responsible global power, China should understand and address the legitimate concerns of India and stop treating it as a rival. It will not only reduce the scope for any outside interference but will also be a giant leap forward in achieving everlasting peace and security in the region. After all, both sides agree on the fact that there is enough space in the world for both Dragon and Elephant to grow peacefully.
Sameer Jafri is an India-based political analyst. He writes on global and geopolitical issues. He can be reached at sameer.jf@gmail.com
Breastfeeding ‘could make kids, mainly boys, more intelligent’
PTI
Doctors have for long said that breastfeeding is good for both mother and child. Now, a study has found that it also makes children more intelligent, mainly the boys.
An international team, led by University of Western Australia, has carried out the study and found breastfeeding helps babies achieve academic success by the age of 10, and the effect is strongest in boys.
According to researchers, there may be substances in breastmilk that help the brain develop. This effect may be more pronounced in boys because they lack the female hormones which are known to protect the brain.
Boys are more responsive to maternal attention when learning which could explain why breastfeeding had a greater effect on them, the researchers said.
“The positive effect of predominant breastfeeding for six months or longer on academic achievement can be viewed as shifting the mean population score upward, particularly for the boys.
“Our study adds to growing evidence that breastfeeding for at least six months has beneficial effects on optimal child development. Mothers should be encouraged to breastfeed for six months and beyond,” lead author Wendy Oddy was quoted by ‘The Daily Telegraph’ as saying.
Some 1,000 children were involved in the study and were followed from when their mothers were 18 weeks pregnant until they reached ten years of age when they were assessed using standard maths, reading, writing and spelling scores.
The authors adjusted for other factors that could influence educational attainment, including mother’s education and household income. However they could not fully account for mother’s intelligence.
“By looking at boys and girls independently, we found that predominant breastfeeding for six months or longer was significantly associated with increased mathematics, reading, writing, and spelling scores for boys, but no effect of breastfeeding was apparent on the educational attainment of girls for any subject.
“We found significant interactions for mathematics and spelling revealing that boys were more likely than girls to have improved academic scores if they were breastfed for a longer period.
“On average, boys had poorer numeracy and literacy scores than girls; however, the scores were improved if the child was breastfed for six months or longer,” the study said.
The findings have been published in the latest edition of the ‘Pediatrics’ journal.
PTI
Doctors have for long said that breastfeeding is good for both mother and child. Now, a study has found that it also makes children more intelligent, mainly the boys.
An international team, led by University of Western Australia, has carried out the study and found breastfeeding helps babies achieve academic success by the age of 10, and the effect is strongest in boys.
According to researchers, there may be substances in breastmilk that help the brain develop. This effect may be more pronounced in boys because they lack the female hormones which are known to protect the brain.
Boys are more responsive to maternal attention when learning which could explain why breastfeeding had a greater effect on them, the researchers said.
“The positive effect of predominant breastfeeding for six months or longer on academic achievement can be viewed as shifting the mean population score upward, particularly for the boys.
“Our study adds to growing evidence that breastfeeding for at least six months has beneficial effects on optimal child development. Mothers should be encouraged to breastfeed for six months and beyond,” lead author Wendy Oddy was quoted by ‘The Daily Telegraph’ as saying.
Some 1,000 children were involved in the study and were followed from when their mothers were 18 weeks pregnant until they reached ten years of age when they were assessed using standard maths, reading, writing and spelling scores.
The authors adjusted for other factors that could influence educational attainment, including mother’s education and household income. However they could not fully account for mother’s intelligence.
“By looking at boys and girls independently, we found that predominant breastfeeding for six months or longer was significantly associated with increased mathematics, reading, writing, and spelling scores for boys, but no effect of breastfeeding was apparent on the educational attainment of girls for any subject.
“We found significant interactions for mathematics and spelling revealing that boys were more likely than girls to have improved academic scores if they were breastfed for a longer period.
“On average, boys had poorer numeracy and literacy scores than girls; however, the scores were improved if the child was breastfed for six months or longer,” the study said.
The findings have been published in the latest edition of the ‘Pediatrics’ journal.
Training the Mind: Verse 8
In the final verse, we read:
May all this remain undefiled
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
The first two lines of this verse are very critical for a genuine practitioner. The eight mundane concerns are attitudes that tend to dominate our lives generally. They are: becoming elated when someone praises you, becoming depressed when someone insults or belittles you, feeling happy when you experience success, being depressed when you experience failure, being joyful when you acquire wealth, feeling dispirited when you become poor, being pleased when you have fame, and feeling depressed when you lack recognition.
A true practitioner should ensure that his or her cultivation of altruism is not defiled by these thoughts. For example, if, as I am giving this talk, I have even the slightest thought in the back of my mind that I hope people admire me, then that indicates that my motivation is defiled by mundane considerations, or what the Tibetans call the “eight mundane concerns.” It is very important to check oneself and ensure that is not the case. Similarly, a practitioner may apply altruistic ideals in his daily life, but if all of a sudden he feels proud about it and thinks, “Ah, I’m a great practitioner,” immediately the eight mundane concerns defile his practice. The same applies if a practitioner thinks, “I hope people admire what I’m doing,” expecting to receive praise for the great effort he is making. All these are mundane concerns that spoil one’s practice, and it is important to ensure that this is does not happen so we keep our practice pure.
As you can see, the instructions that you can find in the lo-jong teachings on transforming the mind are very powerful. They really make you think. For example there is a passage which says:
May I be gladdened when someone belittles me, and may I not take pleasure when someone praises me. If I do take pleasure in praise then it immediately increases my arrogance, pride, and conceit; whereas if I take pleasure in criticism, then at least it will open my eyes to my own shortcomings.
This is indeed a powerful sentiment.
Up to this point we have discussed all the practices that are related to the cultivation of what is known as “conventional bodhichitta,” the altruistic intention to become fully enlightened for the benefit of all sentient beings. Now, the last two lines of the Eight Verses relate to the practice of cultivating what is known as “ultimate bodhichitta,” which refers to the development of insight into the ultimate nature of reality.
Although the generation of wisdom is part of the bodhisattva ideal, as embodied in the six perfections, generally speaking, as we saw earlier, there are two main aspects to the Buddhist path-method and wisdom. Both are included in the definition of enlightenment, which is the non-duality of perfected form and perfected wisdom. The practice of wisdom or insight correlates with the perfection of wisdom, while the practice of skillful means or methods correlates with the perfection of form.
The Buddhist path is presented within a general framework of what are called Ground, Path, and Fruition. First, we develop an understanding of the basic nature of reality in terms of two levels of reality, the conventional truth and the ultimate truth; this is the ground. Then, on the actual path, we gradually embody meditation and spiritual practice as a whole in terms of method and wisdom. The final fruition of one’s spiritual path takes place in terms of the non-duality of perfected form and perfected wisdom.
The last two lines read:
These lines actually point to the practice of cultivating insight into the nature of reality, but on the surface they seem to denote a way of relating to the world during the stages of post-meditation. In the Buddhist teachings on the ultimate nature of reality, two significant time periods are distinguished; one is the actual meditation on emptiness, and the other is the period subsequent to the meditative session when you engage actively with the real world, as it were. So, here, these two lines directly concern the way of relating to the world in the aftermath of one’s meditation on emptiness. This is why the text speaks of appreciating the illusion-like nature of reality, because this is the way one perceives things when one arises from single-pointed meditation on emptiness.
In my view, these lines make a very important point because sometimes people have the idea that what really matters is single-pointed meditation on emptiness within the meditative session. They pay much less attention to how this experience should be applied in post-meditation periods. However, I think the post-meditation period is very important. The whole point of meditating on the ultimate nature of reality is to ensure that you are not fooled by appearances can often be deluding. With a deeper understanding of reality, you can go beyond appearances and relate to the world in a much more appropriate, effective, and realistic manner
I often give the example of how we should relate to our neighbors. Imagine that you are living in a particular part of town where interaction with your neighbors is almost impossible, and yet it is actually better if you do interact with them rather than ignore them. To do so in the wisest way depends on how well you understand your neighbors’ personality. If, for example, the man living next door is very resourceful, then being friendly and communicating with him will be to your benefit. At the same time, if you know that deep down he can also be quite tricky, that knowledge is invaluable if you are to maintain a cordial relationship and be vigilant so that he does not take advantage of you. Likewise, once you have a deeper understanding of the nature of reality, then in post-meditation, when you actually engage with the world, you will relate to people and things in a much more appropriate and realistic manner.
When the text refers to viewing all phenomena as illusions, it is suggesting that the illusion-like nature of things can only be perceived if you have freed yourself from attachment to phenomena as independent discrete entities. Once you have succeeded in freeing yourself from such attachment, the perception of the illusion-like nature of reality will automatically arise. Whenever things appear to you, although they appear to have an independent or objective existence, you will know as a result of your meditation that this is not really the case. You will be aware that things are not as substantial and solid as they seem. The term “illusion” therefore points to the disparity between how you perceive things and how they really are.
A true practitioner should ensure that his or her cultivation of altruism is not defiled by these thoughts. For example, if, as I am giving this talk, I have even the slightest thought in the back of my mind that I hope people admire me, then that indicates that my motivation is defiled by mundane considerations, or what the Tibetans call the “eight mundane concerns.” It is very important to check oneself and ensure that is not the case. Similarly, a practitioner may apply altruistic ideals in his daily life, but if all of a sudden he feels proud about it and thinks, “Ah, I’m a great practitioner,” immediately the eight mundane concerns defile his practice. The same applies if a practitioner thinks, “I hope people admire what I’m doing,” expecting to receive praise for the great effort he is making. All these are mundane concerns that spoil one’s practice, and it is important to ensure that this is does not happen so we keep our practice pure.
As you can see, the instructions that you can find in the lo-jong teachings on transforming the mind are very powerful. They really make you think. For example there is a passage which says:
May I be gladdened when someone belittles me, and may I not take pleasure when someone praises me. If I do take pleasure in praise then it immediately increases my arrogance, pride, and conceit; whereas if I take pleasure in criticism, then at least it will open my eyes to my own shortcomings.
This is indeed a powerful sentiment.
Up to this point we have discussed all the practices that are related to the cultivation of what is known as “conventional bodhichitta,” the altruistic intention to become fully enlightened for the benefit of all sentient beings. Now, the last two lines of the Eight Verses relate to the practice of cultivating what is known as “ultimate bodhichitta,” which refers to the development of insight into the ultimate nature of reality.
Although the generation of wisdom is part of the bodhisattva ideal, as embodied in the six perfections, generally speaking, as we saw earlier, there are two main aspects to the Buddhist path-method and wisdom. Both are included in the definition of enlightenment, which is the non-duality of perfected form and perfected wisdom. The practice of wisdom or insight correlates with the perfection of wisdom, while the practice of skillful means or methods correlates with the perfection of form.
The Buddhist path is presented within a general framework of what are called Ground, Path, and Fruition. First, we develop an understanding of the basic nature of reality in terms of two levels of reality, the conventional truth and the ultimate truth; this is the ground. Then, on the actual path, we gradually embody meditation and spiritual practice as a whole in terms of method and wisdom. The final fruition of one’s spiritual path takes place in terms of the non-duality of perfected form and perfected wisdom.
The last two lines read:
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
Devoid of clinging, be released from bondage.
These lines actually point to the practice of cultivating insight into the nature of reality, but on the surface they seem to denote a way of relating to the world during the stages of post-meditation. In the Buddhist teachings on the ultimate nature of reality, two significant time periods are distinguished; one is the actual meditation on emptiness, and the other is the period subsequent to the meditative session when you engage actively with the real world, as it were. So, here, these two lines directly concern the way of relating to the world in the aftermath of one’s meditation on emptiness. This is why the text speaks of appreciating the illusion-like nature of reality, because this is the way one perceives things when one arises from single-pointed meditation on emptiness.
In my view, these lines make a very important point because sometimes people have the idea that what really matters is single-pointed meditation on emptiness within the meditative session. They pay much less attention to how this experience should be applied in post-meditation periods. However, I think the post-meditation period is very important. The whole point of meditating on the ultimate nature of reality is to ensure that you are not fooled by appearances can often be deluding. With a deeper understanding of reality, you can go beyond appearances and relate to the world in a much more appropriate, effective, and realistic manner
I often give the example of how we should relate to our neighbors. Imagine that you are living in a particular part of town where interaction with your neighbors is almost impossible, and yet it is actually better if you do interact with them rather than ignore them. To do so in the wisest way depends on how well you understand your neighbors’ personality. If, for example, the man living next door is very resourceful, then being friendly and communicating with him will be to your benefit. At the same time, if you know that deep down he can also be quite tricky, that knowledge is invaluable if you are to maintain a cordial relationship and be vigilant so that he does not take advantage of you. Likewise, once you have a deeper understanding of the nature of reality, then in post-meditation, when you actually engage with the world, you will relate to people and things in a much more appropriate and realistic manner.
When the text refers to viewing all phenomena as illusions, it is suggesting that the illusion-like nature of things can only be perceived if you have freed yourself from attachment to phenomena as independent discrete entities. Once you have succeeded in freeing yourself from such attachment, the perception of the illusion-like nature of reality will automatically arise. Whenever things appear to you, although they appear to have an independent or objective existence, you will know as a result of your meditation that this is not really the case. You will be aware that things are not as substantial and solid as they seem. The term “illusion” therefore points to the disparity between how you perceive things and how they really are.
Training the Mind: Verse 7
The seventh verse summarizes all the practices that we have been discussing. It reads:
In brief, may I offer benefit and joy
To all my mothers, both directly and indirectly,
May I quietly take upon myself
All hurts and pains of my mothers.
To all my mothers, both directly and indirectly,
May I quietly take upon myself
All hurts and pains of my mothers.
This verse presents a specific Buddhist practice known as “the practice of giving and taking” (tong len), and it is by means of the visualization of giving and taking that we practice equalizing and exchanging ourselves with others.
“Exchanging ourselves with others” should not be taken in the literal sense of turning oneself into the other and the other into oneself. This is impossible anyway. What is meant here is a reversal of the attitudes one normally has towards oneself and others. We tend to relate to this so-called “self” as a precious core at the center of our being, something that is really worth taking care of, to the extent that we are willing to overlook the well-being of others. In contrast, our attitude towards others often resembles indifference; at best we may have some concern for them, but even this may simply remain at the level of a feeling or an emotion. On the whole we are indifferent we have towards others’ well-being and do not take it seriously. So the point of this particular practice is to reverse this attitude so that we reduce the intensity of our grasping and the attachment we have to ourselves, and endeavor to consider the well-being of others as significant and important.
When approaching Buddhist practices of this kind, where there is a suggestion that we should take harm and suffering upon ourselves, I think it is vital to consider them carefully and appreciate them in their proper context. What is actually being suggested here is that if, in the process of following your spiritual path and learning to think about the welfare of others, you are led to take on certain hardships or even suffering, then you should be totally prepared for this. The texts do not imply that you should hate yourself, or be harsh on yourself, or somehow wish misery upon yourself in a masochistic way. It is important to know that this is not the meaning.
Another example we should not misinterpret is the verse in a famous Tibetan text which reads, “May I have the courage if necessary to spend aeons and aeons, innumerable lifetimes, even in the deepest hell realm.” The point that is being made here is that the level of your courage should be such that if this is required of you as part of the process of working for others’ well-being, then you should have the willingness and commitment to accept it.
A correct understanding of these passage is very important, because otherwise you may use them to reinforce any feelings of self-hatred, thinking that if the self is the embodiment of self-centeredness, one should banish oneself into oblivion. Do not forget that ultimately the motivation behind wishing to follow a spiritual path is to attain supreme happiness, so, just as one seeks happiness for oneself one is also seeking happiness for others. Even from a practical point of view, for someone to develop genuine compassion towards others, first he or she must have a basis upon which to cultivate compassion, and that basis is the ability to connect to one’s own feelings and to care for one’s own welfare. If one is not capable of doing that, how can one reach out to others and feel concern for them? Caring for others requires caring for oneself.
The practice of tong len, giving and taking, encapsulates the practices of loving-kindness and compassion: the practice of giving emphasizes the practice of loving-kindness, whereas the practice of taking emphasizes the practice of compassion.
Shantideva suggests an interesting way of doing this practice in his Guide to the Bodhisattva’s Way of Life. It is a visualization to help us appreciate the shortcomings of self-centeredness, and provide us with methods to confront it. On one side you visualize your own normal self, the self that is totally impervious to others’ well-being and an embodiment of self-centeredness. This is the self that only cares about its own well-being, to the extent that it is often willing to exploit others quite arrogantly to reach it sown ends. Then, on the other side, you visualize a group of beings who are suffering, with no protection and no refuge. You can focus your attention on specific individuals if you wish. For example, if you wish to visualize someone you know well and care about, and who is suffering, then you can take that person as a specific object of your visualization and do the entire practice of giving and taking in relation to him or her. Thirdly, you view yourself as a neutral third person impartial observer, who tries to assess whose interest is more important here. Isolating yourself in the position of neutral observer makes it easier for you to see the limitations of self-centeredness, and realize how much fairer and more rational it is to concern yourself with the welfare of other sentient beings.
As a result of this visualization, you slowly begin to feel an affinity with others and a deep empathy with their suffering, and at this point you can begin the actual meditation of giving and taking.
In order to carry out the meditation on taking, it is often quite helpful to do another visualization. First, you focus your attention on suffering beings, and try to develop and intensify your compassion towards them, to the point where you feel that their suffering is almost unbearable. At the same time, however, you realize that there is not much you can do to help them in a practical sense. So in order to train yourself to become more effective, with a compassionate motivation you visualize taking upon yourself their suffering, the cause of their suffering, their negative thoughts and emotions, and so forth. You can do this by imagining all their suffering and negativity as a stream of dark smoke, and you visualize this smoke dissolving into you.
In the context of this practice you can also visualize sharing your own positive qualities with others. You can think of any meritorious actions that you have done, any positive potential that may lie in you, and also any spiritual knowledge or insight that you may have attained. You send them out to other sentient beings, so that they too can enjoy their benefits. You can do this by imagining your qualities in the form of either a bright light or a whitish stream of light, which penetrates other beings and is absorbed into them. This is how to practice the visualization of taking and giving.
Of course, this kind of meditation will not have a material effect on others because it is a visualization, but what it can do is help increase your concern for others and your empathy with their suffering, while also helping to reduce the power of your self-centeredness. These are the benefits of the practice.
This is how you train your mind to cultivate the altruistic aspiration to help other sentient beings. When this arises together with the aspiration to attain full enlightenment, then you have realized bodhichitta, that is, the altruistic intention to become fully enlightened for the sake of all sentient beings.
“Exchanging ourselves with others” should not be taken in the literal sense of turning oneself into the other and the other into oneself. This is impossible anyway. What is meant here is a reversal of the attitudes one normally has towards oneself and others. We tend to relate to this so-called “self” as a precious core at the center of our being, something that is really worth taking care of, to the extent that we are willing to overlook the well-being of others. In contrast, our attitude towards others often resembles indifference; at best we may have some concern for them, but even this may simply remain at the level of a feeling or an emotion. On the whole we are indifferent we have towards others’ well-being and do not take it seriously. So the point of this particular practice is to reverse this attitude so that we reduce the intensity of our grasping and the attachment we have to ourselves, and endeavor to consider the well-being of others as significant and important.
When approaching Buddhist practices of this kind, where there is a suggestion that we should take harm and suffering upon ourselves, I think it is vital to consider them carefully and appreciate them in their proper context. What is actually being suggested here is that if, in the process of following your spiritual path and learning to think about the welfare of others, you are led to take on certain hardships or even suffering, then you should be totally prepared for this. The texts do not imply that you should hate yourself, or be harsh on yourself, or somehow wish misery upon yourself in a masochistic way. It is important to know that this is not the meaning.
Another example we should not misinterpret is the verse in a famous Tibetan text which reads, “May I have the courage if necessary to spend aeons and aeons, innumerable lifetimes, even in the deepest hell realm.” The point that is being made here is that the level of your courage should be such that if this is required of you as part of the process of working for others’ well-being, then you should have the willingness and commitment to accept it.
A correct understanding of these passage is very important, because otherwise you may use them to reinforce any feelings of self-hatred, thinking that if the self is the embodiment of self-centeredness, one should banish oneself into oblivion. Do not forget that ultimately the motivation behind wishing to follow a spiritual path is to attain supreme happiness, so, just as one seeks happiness for oneself one is also seeking happiness for others. Even from a practical point of view, for someone to develop genuine compassion towards others, first he or she must have a basis upon which to cultivate compassion, and that basis is the ability to connect to one’s own feelings and to care for one’s own welfare. If one is not capable of doing that, how can one reach out to others and feel concern for them? Caring for others requires caring for oneself.
The practice of tong len, giving and taking, encapsulates the practices of loving-kindness and compassion: the practice of giving emphasizes the practice of loving-kindness, whereas the practice of taking emphasizes the practice of compassion.
Shantideva suggests an interesting way of doing this practice in his Guide to the Bodhisattva’s Way of Life. It is a visualization to help us appreciate the shortcomings of self-centeredness, and provide us with methods to confront it. On one side you visualize your own normal self, the self that is totally impervious to others’ well-being and an embodiment of self-centeredness. This is the self that only cares about its own well-being, to the extent that it is often willing to exploit others quite arrogantly to reach it sown ends. Then, on the other side, you visualize a group of beings who are suffering, with no protection and no refuge. You can focus your attention on specific individuals if you wish. For example, if you wish to visualize someone you know well and care about, and who is suffering, then you can take that person as a specific object of your visualization and do the entire practice of giving and taking in relation to him or her. Thirdly, you view yourself as a neutral third person impartial observer, who tries to assess whose interest is more important here. Isolating yourself in the position of neutral observer makes it easier for you to see the limitations of self-centeredness, and realize how much fairer and more rational it is to concern yourself with the welfare of other sentient beings.
As a result of this visualization, you slowly begin to feel an affinity with others and a deep empathy with their suffering, and at this point you can begin the actual meditation of giving and taking.
In order to carry out the meditation on taking, it is often quite helpful to do another visualization. First, you focus your attention on suffering beings, and try to develop and intensify your compassion towards them, to the point where you feel that their suffering is almost unbearable. At the same time, however, you realize that there is not much you can do to help them in a practical sense. So in order to train yourself to become more effective, with a compassionate motivation you visualize taking upon yourself their suffering, the cause of their suffering, their negative thoughts and emotions, and so forth. You can do this by imagining all their suffering and negativity as a stream of dark smoke, and you visualize this smoke dissolving into you.
In the context of this practice you can also visualize sharing your own positive qualities with others. You can think of any meritorious actions that you have done, any positive potential that may lie in you, and also any spiritual knowledge or insight that you may have attained. You send them out to other sentient beings, so that they too can enjoy their benefits. You can do this by imagining your qualities in the form of either a bright light or a whitish stream of light, which penetrates other beings and is absorbed into them. This is how to practice the visualization of taking and giving.
Of course, this kind of meditation will not have a material effect on others because it is a visualization, but what it can do is help increase your concern for others and your empathy with their suffering, while also helping to reduce the power of your self-centeredness. These are the benefits of the practice.
This is how you train your mind to cultivate the altruistic aspiration to help other sentient beings. When this arises together with the aspiration to attain full enlightenment, then you have realized bodhichitta, that is, the altruistic intention to become fully enlightened for the sake of all sentient beings.
Training the Mind: Verse 5 & 6
When others, out of jealousy
Treat me wrongly with abuse, slander, and scorn,
May I take upon myself the defeat
And offer to others the victory.
Treat me wrongly with abuse, slander, and scorn,
May I take upon myself the defeat
And offer to others the victory.
The point that is made here is that when others provoke you, perhaps for no reason or unjustly, instead of reacting in a negative way, as for no reason or unjustly, instead of reacting in a negative way, as a true practitioner of altruism you should be able to be tolerant towards them. You should remain unperturbed by such treatment. In the next verse we learn that not only should we be tolerant of such people, but in fact we should view them as our spiritual teachers. It reads:
When someone whom I have helped,
Or in whom I have placed great hopes,
Mistreats me in extremely hurtful ways,
May I regard him still as my precious teacher.
In Shantideva’s Guide to the Bodhisattva’s Way of Life, there is an extensive discussion of how we can develop this kind of attitude, and how we can actually learn to see those who perpetrate harm on us as objects of spiritual learning. And also, in the third chapter of Chandrakirti’s Entry to the Middle Way, there are profoundly inspiring and effective teachings on the cultivation of patience and tolerance. Or in whom I have placed great hopes,
Mistreats me in extremely hurtful ways,
May I regard him still as my precious teacher.
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