The Lion's Outlook - Sitagu Students' Research Journal - Vol-04 - 2013

THE LIONS OUTLOOK Sitagu Students Research Journal
Sitagu International Buddhist Academy Mandalay, Sagaing, Yangon, MYANMAR
Vol. IV
March 2013
Organizing Body: SitaguStar StudentSelection
Free Distribution
Any part of this publication may be republished and redistributed in any form or by any means with the prior permission from authors as their moral rights have been asserted.
Published for Department of Research & Compilation, Sitagu International Buddhist Academy, Sagaing Hills, Sagaing, Myanmar.
The Stag Resolution
We resolve to make effort: To beautify our lives in this world we live, To promote our Ssana ardently, To make our country prosperous, With the best of our ability, without arrogance.
Preface
Sitagu International Buddhist Academy emerges as a gateway where the traditional Buddhist education structures enter into a fresh perspective of academic disciplines at the advent of new century. Based on the methodical foundation of Pariyatti, SIBA offers students the leading edge of the sustainable infrastructure of Piaka exploration along with the etymological approaches on a variety of native and foreign languages. As an impressive outcome from SIBA students, pursuing higher knowledge of multidisciplinary courses at home and abroad, this journal stands by every research work they contrib-
ute with the utmost admiration for Sitagus academic achievements. On the auspicious occasion of Sitagu Adhipati Sayadaws 76th Birthday, it is a prime time to showcase their humble attitude toward the development of critical thinking within the domain of Pariyatti and other related areas. Shaping as a valuable platform to new generations of Sitagu students, this journal proves that the authenticity of their works is beyond doubt. The organizing body is grateful to all Sitagu research students whose helping hands are always there behind the release of this journal. The organizing body is also indebted to Sitagu brothers, sisters and friends who are taking keen interest in collaboration with Sitagu academic activities.
Organizing Body SitaguStar StudentSelection Sitagu International Buddhist Academy Mandalay, Sagaing, Yangon, MYANMAR 26 March 2013
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Contents
Sitagu Resolution Preface
I. Sitagu Sayadaws Speech 1. Congratulatory Message to Aung San Suu Kyi, Global Citizen Award and US Congressional Gold Medal Winner 1
II. Sitagu Students Selection 1. The Concept of Wholesome and Unwholesome consciousness in Buddhist literature Ashin Medhnanda 2. A Day of Pa casla or Garudhamma Ashin Kusala 3. A Humble Report of IBEC to Sitagu Adhipati Sayadaw for Admonitory Guidance Ashin Sobhita 4. Annamalai University Ashin Guissara 5. Fasting Custom in Hinduism Thaint (Myanmar) 6. Jambudp, Yamun and Asokas footsteps: A Field Study Ashin Dhammcra 51 43 34 22 15 7
III. Academic Approach 1. Different Approaches to Writing in Religious Studies 2. Expressing Your Voice 3. Good Habits to Develop Early and Bad Habits to Break Right Away 69 82 93
Sitagu Sayadaws Speech
The Lions Outlook, Sitagu Students Research Journal
Congratulatory Message to Aung San Suu Kyi, Global Citizen Award and US Congressional Gold Medal Winner
Sitagu Adhipati Sayadaw
Dear Global Citizen,
I am truly honored and happy to have this great opportunity to speak to all of my global brothers and sisters at this prestigious Global Citizen Award and the US Congressional Gold Medal Ceremony. Much to our delight, I am so proud of my sister Daw Aung San Suu Kyi receiving the Global Citizen Award. Living in this limited and confined world, we are bound by so many constraints, restraints, restrictions, and limitations. In many ways, we were in fact affected
Sitagu Congratulatory Message
downgrading ourselves to become a narrow -minded citizen when dealing with spiritual, social and commercial affairs. I am so impressed and thankful to those founding world leaders and visionariescontrary to the many aotherthose leaders have come up with this beautiful concept of the limitless and times award. The Lord Buddha has expounded the essence of the Four Noble Conducts: (I) Loving-kindnessextending unlimited universal love and good will (mett) to all living beings without any kind of discrimination, just as the mother love her child; (II) Compassioncompassion for all living beings who are suffering, in trouble and affliction; (III) Sympathetic Joysympathetic joy in other success, welfare and happiness; and (IV) Equilibrium of mindequanimity in all vicissitudes of everyday life. This profound philosophical teaching s and ethical system of the Four Noble Conducts has a special power to transform this limited world to a limitless one. The teaching can also break
down the walls, barriers, and boundaries and liberate ourselves into the boundless world of freedom and one-ness. Thus, it is also synonymous with the Measureless Doctrine. Whoever takes heart of the Four Noble Conducts must say, May all beings be happy and peaceful. The Four Noble Conducts are meant to be all inclusive and comprehensiveleaving no one behind. The Lord Buddhas teachings are not meant to be narrow, limited, and exclusive. Unlike other isms, the teachings are the embedment of the humanism related to the full potential of humankinds with their individuals unalienable rights, liberty and democratic rights. Hatred and jealousy never cease through hatred in this world. Jealousy is a seed of unhappiness toward a person enjoying success or advantage. Through the Four Noble Conducts, they cease. The Buddhas teachings is for everyone and thus there will be no such things as May all Ameri-
can people be happy,
Or may all comOr May all
munalist people be happy, Buddhist people be happy, etc.
However different we may be in appearance, we can see and feel many intrinsic values of Global Spirit and Universal Spirit in common among ourselves. Lets look into the crying and laughing instances. There is no difference at all the way capitalists, federalists, socialists would cry and laugh. The anguish and laughter of American are same as those of our fellow Burmeseno difference at all. Likewise, the hate and love -kindness of a Buddhist is no different from those of a Christian and Muslim. Nonetheless, our mind and world vision should be kept as broad as possible. Under no circumstances should we not be judged by the mere name and label sticker on the surface. The mere name and labels are the one that restricts the universal citizenship of the prehistoric human beings who once enjoyed and lived a measureless and bound-
less life. Therefore, the above-mentioned Four Noble Conducts such as Lovingkindness, Compassion, Sympathetic Joy, and Equilibrium of mind are in fact the Universal Brotherhood Spirit. On the same token, the Four Noble Conducts are equally applicable to the development of the Universal Sisterhood Spirit. Therefore, we should consult and seek advice from one another and build a common ground to live in together instead of arguing on the differences that we have. In hope to find and build our common ground, we need to seek out for the common spirit first. The common spirits are the above-defined living-kindness, compassion, sympathetic joy, and equilibrium of mind. The Four Noble Conducts should not be restricted and tainted by the name of religion, politics, and race. The Lord Buddhas teachings are the doctrine of limitless, the doctrine of measureless and the doctrine of boundless.
I have a message that I would like to convey to youBrothers and Sister. The Message is: developing and keeping the loving-kindness, compassion, sympathetic joy, and equilibrium of mind very close to our heart and mind, let us embrace the virtue of the Global and Universal Citizenship.
May all beings be free from aversion! May all beings be happy! May peace and harmony prevail in every corner of the world!
*** Photos credited to http://www.sitaguflorida.org/2012/09/from-sitagu-to-dawaung-san-suu-kyi/
Sitagu Students Selection
The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature
Ashin Medhnanda
According to teaching of the Buddha, it is very important to know clearly that the concept of wholesome and unwholesome because it is not possible to do good things for followers and to avoid evil things without knowing them which one is wholesome and which one is unwholesome. Wholesome means what tends toward desirable results. If you do good action you will find good results. Unwholesome means what tends toward undesirable results. If you do bad action you will find bad results. Ahslin (Dhammasaga com-
mentary) says that the characteristics of wholesome in Buddhas teaching mean of good health (rogya), faultless (anavajja), skillful (cheka), and productive of happy results (sukha-vipka). As a contradictory of wholesome, the characteristics of unwholesome in Buddhas teaching mean faulty (svajja), and productive of unhappy re-
sults (dukkha-vipka). Wholesome can be done by domination of three roots; - non-greed, nonhatred and non-delusion. Unwholesome can be done by the domination of three roots; - greed, hatred and delusion. The Buddha admonished to his followers for doing good things and avoiding bad things. Wholesome and unwholesome are state which arise in the mind, producing results initially in the mind, and from there to external actions and physical features. The meanings of kusala and akusala therefore pressure the situation, the contents and the actions of mind as their
foundation. In Pi literature work represent as kamma, we are working incessantly every second. The Buddha gave the specific meaning of it and He says mental volition is called kamma. (Cetanha bhikkhave kamma vadmi). It means that having volition when one acts by body, speech and thought it is called action (kamma).
(AN.III. P .415. MN.A.III.P .38)
Kamma means all ac-
tions, good and bad. It covers all kinds of intentionally actions whether mental, verbal or physical, thoughts, words and, deeds. In its ultimate sense Kamma means all moral and immoral volition. According to Abhidhamma literature, there are ten kinds of good conduct (sucarita) and ten kinds of evil conduct (duccarita). Wholesome actions through deed, word and thought are called good conduct (Sucarita). The ten kinds of good conduct (sucarita) are three kinds of bodily good conduct, four kinds of verbal good conduct and three kinds of mental good
conduct. It may be said that kamma is generated by actions of living beings. Therefore it is basically divided into three actions: (i) Kya kamma, Physical action, generally occurs through the door of the body, known as bodily intimation. (ii) Vac kamma, verbal action, generally occurs through the door of the speech, known as vocal intimation (iii) Mano kamma, mental action, generally occurs in the mind without intimation these are subdivided into good action and bad action.(AN.III, 415; Dhs A. P,88; kv .P,393) The first three abstinences; abstinence from killing, abstinence from stealing, abstinence from sexual misconduct, are said to be physical moral ac-
tion (kyakamma).
(Mov. P , 32.)
The middle
four abstinences; abstinence from false speech, abstinence from slandering, abstinence from harsh speech, and abstinence from frivolous talk, are regarded as verbal moral action (vackamma)
(Ibid.)
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and the last three abstinences; abstinence from covetousness, abstinence from ill will, and abstinence from wrong view, are descr ib ed as m ental mo ral a c-
tion (manokamma). (Ibid.) The dialogue between the wanderer Vacchagotta and the Buddha in Mahvaccha Sutta
(MN.II,p.157-164. The dialogue is described in detail in
the discourse of Mahvaccha Sutta, Paribbjakavagga, Majjhimapasa. However just necessary dialogues of the discourse are mentioned here)
are related to the difference be-
tween wholesome and unwholesome. Vacchagotta met the Buddha at Rjagaha in the Bamboo Grove. Vacchagotta asked to the Buddha to explain according with the wholesome and the unwholesome briefly. The Buddha teaches to vacchagotta the wholesome and unwholesome in brief, "the greed is unwholesome, non-greed is
wholesome; hatred is unwholesome, nonhatred is wholesome; delusion is unwholesome, non-delusion is unwholesome. In this way three things are unwholesome and the other three things are wholesome".
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Moreover, Buddha explained to abstain from ten kind of unwholesome and to perform the ten kind of wholesome. In this way ten factors are unwholesome and the other ten factors are wholesome. The unwholesome conditions are of three roots; greed, hatred and delusion and all the defilements arise from them which contain those roots of unwholesome bodily kamma, verbal kamma and mental kamma which have those roots of unwholesome as a foundation. These are unwholesome conditions."
(Dhs.181)
When greed, hatred and de-
lusion arise within his mind, they destroy the evil doer, just as the bamboo flower signals the ruin of the bamboo plant. (SN.I.70,) These three things arise in the world not for welfare or benefit, but for woe, for discomfort. (SN.I.98) These are the cause of all bad things and causes of kamma. Therefore, in Klmasutta the Buddha said that the unwholesome states are harmful, and will bring about what is neither beneficial nor
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conducive to welfare, but will cause suffering. So it should be abandoned. Bad kamma follows and burns the evil doer just like hot coals buried in ash.
(Dh. P .10 verse 71)
He said that one who previ-
ously made bad kamma, but who reforms and creates good kamma, brightens the world like the moon appearing from behind a cloud."
(Dhp. P . 26, verse 172)
To make
good kamma is like having a good friend at your side." ( SN.I.P.37) The way how to develop the wholesome and to abandon the unwholesome is stated by the Buddha. In Majjima Nikya, the Buddha proclaimed to his disciples the way to develop and to abandon the four right kinds of striving. They are as follows; (1) one should make effort for not arising of the un-arisen unwholesome states, (2) one should make effort to abandon of the arisen unwholesome states, (3) one should make effort for arising of wholesome states which is not arising before and (4) one should make effort to develop the arisen
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wholesome state.
(MN.II, P . 246, Anuppannanan akusalna
dhammna anuuppdya channda janeti vyamati, uppannna akusalna dhammna pahnya channda janeti vyamati anuppnna kusalna dhammna uppdya channda janeti vyamati uppannna kusalna dhammna biyobhvya channda janeti vyamati.)
What is evil or wrongful is renounced
(akusala pajahati) while the good should be cultivated (kusala bhveti)

(AN.III. P .165)
is the
constant advice to human beings given by the Buddha. In the Aguttaranikya, observing clearly the possibility of pursuing the good (kusala) and destruction of the evil (akusala) by human beings, the Buddha urges his disciples to abandon what is akusala while cultivating what is kusala: The most important thing to do in Buddhism is to try to attain the realization. To obtain it we have to try to do wholesome, to abandon the unwholesome and to purify our mind. Therefore all Buddha admonished that not to do any evil, to do good things and to purify our mind.
(DN.II.P49, Sabba ppassa akarana
kusalasupasapadam sacitta pariyodpana eta buddhna ssana. )
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The Day of Pacasla or Garudhamma
Ashin Kusala
Today is special Buddhist occasion of the Kurudhamma or Garudhamma or Pa casla. In the commentary of the Jtaka, the Kurudhamma means the five precepts which were followed by people from the Kuru country or northern land. In the Vimnavatthu, the five precepts are known by the name of Nicca sla i.e. uninterrupted observance of virtue. It is also called as Garudhamma which means important Dhamma in the society. Therefore the Kurudhamma and the Garudhamma are one and the same thing but just name is different.
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The Day of Pacasila or Garudhamma
Today is called as Pa casla or Kuru or Garu with reference to the Kurudhamma jtaka in the Khuddakanikya. The Jtaka story mentions that it rains there regularly just by the observance of especially the five precepts. The summary of the Jtaka story is as follows; In the country of the Kaliga ruled by the King of Kaliga became foodless because of no sufficient rain and hence people suffered from the chronic diseases because of not getting suffcient food to eat. That is why people wander here and there in the country together with their families. Finally all people unitedly went to the palace of the King. They took the King responsible for that situation. Therefore they protested against the King demanding to do something for them. The king asks his ministers the reasons of the protest made by the people and what to do so that rain can rain. The minister reports to the king that people protested against him because of no
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rain, not getting enough food and diseases. They also suggest the King that according to the ancient tradition by doing charity work like donation and observing the precepts there can be a good raining. Even the king Kaliga followed the ancient tradition of donation, charity work and observance of the Sla there was no rain at all. On the other side in the Kuru country governed by the king Dana jaya korabya, Boddhisattava, the people were living confortably with full of foods because of good and regular raining. The ministers from the Kaliga suggested that it was raining regularly in the Kuru country because of the lucky elephant. Therefore King Kalig requested to bring that lucky elephant to their country and accordingly that lucky elephant was brought to the Kaliga .But that lucky animal also could do nothing for good raining. Indeed the reason for the good rain and availability of foods in the Kuru country is the practice of Kurudhamma prac-
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ticed with much care by the eleven persons, who are the king Dana jayakorabya, his queen mother, his queen, his young brother prince, advisor minister, a land surveyor, driver, rich man, farmer mister, door-man and prostitute lady. The king Kaliga sent the minister and some brhamans to the Kuru country to record the Kurudhamma from these eleven persons which are practicing the precepts always. Finally, the Kaliga people are happy with heavy rain and a full of food. The full Mon day of the month, monsoon is recognized as the day of Kurudhamma or Garu or Pa casla with reference to the Kurudhammajtaka.It
shows the story of good raining by the practice of the Kuruddhamma. In the Buddhist literature it is mentioned clearly that the living beings and non living things support each other. The Jtaka story mentions that the tree, fruits and leave are of full quality when the people have the morality.
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In Adhammikasutta, Anguttaranikaya, mentions that leader is very important and the climate has connection with morality of humanity. When the people do not follow and practice the Sla, the way of the moon, the sun, the stars change in the sky. Then the time and the dates change and raining also not do come regularly. Futher the Abhiddhamma texts also mention that the all material things depend upon the Kamma and mentality of the beings. In the Cakkavatti sutta, Anguttara nikaya, the Buddha has explained that the morality is basis of life-span. The five precepts is the natural law which can be seen in the constitution of every country in the form of non-killing etc. When we see the situation of the world today, it is easy to know that the five precepts are very important thing. Today the main problems in the world are as follows; Killing the human and animal beings (Ptipta)
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Stealing ,
corruption,
invading
(Adinndna) Sexual assault (Kmesu micchcra) Talk lying( Musvda) Intoxicating (Surmeraya) If we can avoid these bad things, there is no doubt that the world will become very peaceful place to stay in. The five precepts is the base of Buddhism. The sla is the control on bodily and verbal actions from doing evil action. The foundation of sla is Hiri, shamelessness and Otappa, fearlessness of wrong doing shame or fear of doing evil things. About the information of Sla so many thing can be seen in the Pi literature but here some of them are mentioned; The morality is similar to the earth and the Samadhi and pa are similar to the trees grown up on the ground. (Sa. 1. 150) Sla makes clear the world. (sa.1.23) The Sla is supreme in the world. (Slavmasana-jataka)
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Sla
is
the
door
of
Nabbna
(Visuddhimagga) The person who is observer of the five precepts is similar to the Sotpanna (A.Ahakath) The morality and wisdom are better than the casteand the recitation of the Vedic texts. (Slankhadhavagga) The morality is better than knowledge (Sutasoma-jtaka) The morality is (Mulapasa) The fragrance of morality is better than all fragrance (Dhammapada) It is easy to know that the Buddhism brings peace in the world by the five precepts. Therefore we request you all on the special occasion of the Garudhamma or Pa casla day to try to follow the five precepts for the peaceful life and society and the whole world. lucky for money
May all beings be happy!
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A humble Report of IBEC to Sitagu Adhipati Sayadaw for Admonitory Guidance
Ashin Sobhita
Adhipati Sayadaw
We, under the guidance and admonition of the Sayadaws, have been the students of SIBA since 2004. We stand with B.A course and, at present, we are doing M.A course and Ph.D. course at SIBA. We have been enjoying being students of yours since that time. We spend the time learning valuable lessons from the Sayadaws and other teacher of SIBA. Sometimes we are learning in the class and sometimes discussing the lessons in the gazebos under the beautiful shady trees in the SIBA campus. Those gazebos are probably the birth
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A Humble Report of IBEC to Sitagu Adhipati Sayadaw
place of IBEC for we encouraged and motivated by the endless endeavor of the Sayadaws dreamed about imitating the Sayadaws even if we could do maybe just a small portion of the Sayadaws endeavor. We are with a lot of difficulties facing failure and success one after another, trying to make our dreams come true. As Sayadaw might have acknowledged, we participate on the occasion of Adhipati Sayadaws birthday by writing some articles and poems. The New Star that is also called Kye Sin Thit, a yearly issued booklet of poems on the occasion of Sayadaws Birthday is our effort. Another work of ours is the lions outlook in which we expressed our views honestly and due to which we were first acknowledged by the Adhipati Sayadaw. In 2005, on the occasion of the 65th Birthday of Adhipati Sayadaw, when we submitted the lions outlook to the Sayadaw, we received unforgettable admiration of Sayadaw. Adhipati Sayadaw said with obvious satisfaction on the smiling face- These are my students.
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Following this happy time of ours, one of our friends received sponsored by the Adhipati Sayadaw to study in India. Although we have never failed to follow the guidance and admonition given by the Adhipati Sayadaw and the other Sayadaws of SIBA. We somehow have a different image IBEC. That is something we would like to change. We are hoping that we are continued to be considered as students of SIBA and IBEC to be a branch of SIBA. If possible, we hope that we are to be known as Sitagu IBEC. We hope to have admonition from the Adhipati Sayadaw and the other Sayadaws of SIBA more often and follow the guidance accordingly. Therefore, we are to make a humble and sincere request to the Adhipati Sayadaw, the Rector Sayadaw, the Registrar Sayadaw and the Administrator Sayadaw to give us admonitory guidance in this matter. The successful tasks that have been achieved so far by this group of students of the Sayadaws are mentioned separately in
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the attached file. In 2006, we successfully completed the B.A course receiving recognition from Sayadaws as outstanding students. Therefore, Ashin Sobhita was counted to participate in the Buddhist Summit held in Bangkok, Thailand in 2006, the full moon day of Kasun, as Sitagu Sayadaw uses to praise the one who is outstanding and intelligent. As the consequences of the Buddhist Education Workshop at the Buddhist Summit, the initiative idea of establishing of IBEC has become alive. In May 18, 2006, the IBEC organization was organized by the nine monks of Sitagu nonresidential students at Kywe Luu Taw Ya Monastery by accepting the admonition from Kywe Luu Taw Ya Sayadaw and Baddanta Medha, Myo Oo Monastery, Kant Ba Luu, Sagaing Division. In 2006, we began the Education Tour Program at Basic Education High School in Bant Bwe, Naung Cho Township, Northern Shan State by the invitation of Bant Bwe
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Sayadaw. In this Education Program, we shared the teaching of Buddhist Culture, Dhammapada, Abbhidhamma, an English Language Course and a Basic Computer Course.
In 2006-2007-2008-2009, we had training for the children during the summer vacations as a Tour Education Program in Natt Ywa, Butalin Township, Sagaing Division.
In 2007, we had one month course education program to share the students knowledge at the Basic Education High School in Naung Cho, Northern Shan State. In 2007, the IBEC compound was admitted by the chair monk and Secretary Sayadaw of Township Samgha Organization of Sagaing by the date of February 27, 2007.
IBEC area
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Uhmin Thone See Pagoda and Parakkama Monastery in the East. Along Htut Khaung Village in the West. Taw Kywe Luu Monastery in the North. Zarmani Monastery in the South.
We requested the North-West divisional commander-Thar Aye to officially recognize the land of the IBEC by the date of March 22, 2007. We have (15.17 area) of IBEC compound by the measurement of divisional land office. We appealed to the Government of the Union of Myanmar, Nay Pyi Taw, Ministry of Home Affairs, General Administration Office offered (12.57 Area) for IBEC as a religious land (tax free) by date of July 9th 2012 and another (2.60 Area) was offered officially as la/na (39).
In September 8th, 2007, when we were in final year of B.A course, we took suggestion from the Sitagu Adhipati Sayadaw after his lecture at the Gandhara Hall and conformed our project to establish from that
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day onward. Adhipati Sayadaws admonitory guidance: Great! Carry` on! How wide is it for the campus? Try to train novices to be in Samanekyaw Exam and promote up to college education level. I am not pleased the name Chat Kya Chaung. Once Sitagu is Shaw Phyu Chaung But I changed the name as Sitagu. Now well known all over the world. Name is precious. I will name later. Offer the constitution to the Rector Sayadaw. Prove must be read at least three times. Saying so, IBEC was identified in Adhipati Sayadaws mind.
2007-2008 March 28th, 2008. After the Sitagu International Buddhist Academy final year exam we set up the IBEC and introduced some courses, such as Buddhist Culture, English Language and Computer training. On 28th August 2008, the IBEC opened a
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monastic schools education project officially permitted by Ministry of Religious Affairs authority.
2008-2009 We were able to begin for the monastic education school (primary-middlehigh Level) in the 2008-2009 academic year. The result of Matriculation Exam is 20%. In this year, the permanent monks and novices are 37 only. They were trained to sit for the samaneralamkara and Phathamapyan Exam.
2009-2010 In 2009-2010 Academic Year, Monastic school levels improved dramatically to 60% outstanding in the following year. For the Buddhist scripture, we could upgraded basic level to Dhammacariya Level. We opened new courses including English and other technical subjects.
May 2008, following the Nagic
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(cyclone) the IBEC welfare association donated 3000000 Kyats (3 millions) to victims by gathering together from all Sagaing Hills. They also donated food and clothes delivered with Sitagu Sayadaw.
2008-2009 Two of patrons of the IBEC Ashin Kovida and Ashin Sundara went to India and got the M.A Degree at Mumbai University.
2009-2010 Another two patrons of the IBEC, Ashin Vannita and Ashin Candavara got M.A Degree at Pune university and Nagajuna university in India. One of them, Ashin Vannita, was sponsored by Sitagu Sayadaw of SIBA.
2010-2011 Another two patrons of the IBEC, Ashin Uttma and Ashin Candavara got MA Degrees at Kelaniya University, Sri Lanka,
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21st October, 2010 Ashin Sobhita became the lead monk and principle of the IBEC after an agreement between the nine patrons. According to this agreement he is responsible for the daily management of the school, construction projects and the monastery.
2011-2012 207 novices, 15 lecturers, 47 teachers remain in the IBEC. We have a special course called Buddhist Civil Society Management. Since 2010 this has been running every year.
Lecturers: Ashin Chekinda (Dhammadhuda) Dr Dhammapiya (ITBU) Ashin Gandhamalalamkara (Tipitakadhara) Dr Kittibala (Sitagu) Dr Sajjana (Sitagu) Dr Indacariya (Sitagu) Ashin Devindabhivamsa (Sitagu) IBEC Patron Sayadaws
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The IBEC is primarily split into three departments: Buddhist Scripture Monastic Education College Courses 2011-2012 Buddhist scripture study: Five monks in the IBEC attend the Sasanadhaja
Dhammacariya. We currently have 274 monks and novices plus five lecturers. All novices passed well in the Pathamapyan Exam and nine monks passed the
Dhammacariya Exam and Nikaya Exam. And one of them was outstanding by taking prize of Siripavara Dhammacariya.
2013 onwards We are applying with the Buddhist Ministry and Education Ministry to be recognized as an example of excellent monastic education in the Sagaing region. The Sagaing divisional government and the Union Ministers has also recommended that the IBEC be recognized in this way. We
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have a two year college course in association with the UMBC Washington, USA. Also, we have an advanced English Language course for school leavers, graduates and professionals running every two months. We want to work under the guidance of Sitagu Chancellor, Rector Sayadaw, Register Sayadaw and Administrator Sayadaw to continue to grow and provide a high level of education to children, monks, novices and any willing locals. Itd be our great honor if wed receive advice or assistance youd offer.
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Annamalai University
Ashin Guissara
The Annamalai University is a unitary, teaching, and residential university. It was founded by the munificence of the farsighted and noble hearted philanthropist and patron of letters, the late Honble Dr.Rajah Sir Annamalai Chettiar of Chettianad, Kt, LL.D., D.Litt. He started several colleges, and ultimately, the University in 1929. Since its inception, it has progressively tried in realize the aims of the noble Founder Pro -Chancellor. After him, his illustrious son, Padma Bhushan Dr. Rajah Sir Muthiah Chrettiar of Chettinad, was the Pro-
Chancellor from 1948 to 1984 and he sedulously nurtured the growth and develop-
34
ment of the University. The present ProChancellor Dr. M.A.M. Ramaswamy, a philanthropist and patron of sports, is the distinguished son of Dr. Rajah Sir Muthiah Chettiar. The university has had the unique good fortune of having a succession of eminent VoiceChancellor to guide its destinies. During the last eighty-four years, the University has grown rapidly and has consolidated its position as a unitary and residential University, with forty nine Departments of Study and over 3240 members on its teaching staff. Annanmalainagar is already a busy and full-fledged University town, east of Chidambaram, the abode of Lord Nataraja. The University campus, including the colleges, hostels, and playgrounds, occupies an area of about one thousand acres.
Genesis The Annamalai University owes its existence to the farsighted vision, enlightened wisdom, benefaction and philanthropy of a single individual Dr. Rajha Sri Annamalai Chettiar of Chattined. As early as 1920, he founded the Sri
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Meenakshi College at Chidambaram, a great pilgrimage center and also a center for South Indian traditional culture and learning. In 1928, the Annamalai University Act was passed, and Sri Meenakshi College became the nucleus for the University which is unitary, residential, rural in its setting and progressive in its outlook. During his tenure as Pro-Chancellor for 19 years, he paid immaculate care and detailed attention to the growth and development of the University in every field. He paid great attention in the appointment of Voice-Chancellors. Equal attention was also paid by him in the appointment of enlighten staff, especially the professors and Heads of Departments. The Professors of Annamalai University are scholars and scientists of great renown in their own field.
Growth and Development After the demise of Dr. Rajah Sir Annamalai Cettiar in 1948, the founders eldest son Dr. Rajah Sir Muthiah Chettiar adorned the ProChancellorahip. A multi-faceted personality of rare caliber, the later strove with sustained vig-
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our and zeal to lead the University into fresh fields and pastures new. He gave new dimensions, direction, and new goals to the functioning of the University. The Directorate of distance education of the University, his brainchild and an asset to the University, was set up in 1979, and it has been rendering yeoman service in a continuing education to all. The Faculty of medicine with the Dental Collage, Nursing, and Pharmacy Departments, was started in 1980, and the cherished desire of Dr. Rajha Sir Muthiah Chetter to set up a Medical College under the umbrella of the Faculty of Medicine was fulfilled in 1985. During the span of 36 years of his pro-Chancellorship, he strove hard to nature and nourish the continued growth and development of the University both on quality and in dimension.
Consolidation and Expansion The present Pro Chancellor Dr. M.A.M Ramaswami was nominated by the Chancellor to succeed his father as Founder Pro-
Chancellor of the University. With the insight
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of a skilled entrepreneur, the organizational capability of an executive, the versatility of a venturesome industrialist, and the qualities of leadership and organization, he has continued to show the same care and guidance for the growth and development of the University with a sense of devotion and commitment. Thanks to his guidance and encouragement, several new courses have been started in various Faculties and job-oriented courses through Distance Education. As a patron of sport, he has paid attention to the growth and development of the Physical Education Department, by adding to it the Tennis Complex, the Gymnasium, and the Sports laboratory. The University which started with only seven departments in 1929 has, over the last 84 years, developed into a mighty institution of higher learning with nearly 49 Departments, in all Faculties. This is one of the very few institutions in India with all the Faculties located on the campus. The University can boast of a well-equipped Central Library and
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Laboratories, providing every good facilities for taking up research project, for Ph.D., and Post-Doctral work. Several Research Projects have been undertaken by various Faculties, funded by several agencies of the state and Central Governments. A close interaction has been developed between the institution and the neighboring industries for promotion of research and training programmes. Thus the University campus enjoys an atmosphere which exudes a fragrance of sweetness, heightened by enlightenment. As aptly observed by the Indian Universities Grants Commission headed by Dr. S. Radhakrishnan, the Annamalai University is eminently fitted to be a genuine centre of learning and culture by virtue of its situation and its beautiful campus. All the ten faculties enjoy reputation across the globe for their distinguished record of effective teaching at the higher level and continuing research. Numerous infrastructure facilities have been created to cope with the voluminous increase in enrolment of stu-
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dents in various on-campus programmes. New laboratory facilities in terms of space and quality equipment have been provided to cater to the needs of the learners and researchers. Video conferencing Edusat, Campus wide network, high-tech class room are some of added new facilities. In Internal Quality Assurance Cell has been set up to monitor the quality of academic output. The departments of study conduct national and international seminars, symposia, workshop and conferences so as to enable teachers of the university to update their teaching and research at the global level. Students Progression Cell has been created to coach students for taking I.A.S. examination. In keeping with the national policy of public health, the concept of No Smoking Zone has been put in to practice. A student welfare Cell, for on-campus students, has been set up to develop the individuals personality. With a view to preparing the students for their profession and, in particular, to impart right attitudes and specific skills, the
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placement cells are functioning in three different locations. One to cater to the needs of the students in the Faculty of Engineering & Technology, another to cater to the needs of the students in the Faculty of Agriculture and the last, in the Department of Business Administration, for the students of Arts, Science, Education and Fine Arts. These cells advise students with regard to the choice of careers and higher studies. They help students to undergo in-plant training during semester holidays and also find suitable placement through campus interviews. They also conduct seminars and training sources periodically on Entrepreneurial Department Career Guidance Programme. The 1400 bedded teaching hospital with a built-up area of about 4 00,000 sq.ft. provides basic as well as specialised health care services to various section of the community in and around the campus. Students can opt to attach themselves to any of the extracurricular services like NSS, NCC or YRC so as to develop social awareness, an interest in the community and with a clear am-
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bition to improve their personality. To improve upon the physical fitness of the students, a sport pavilion with many infrastructure facilities has been established. The University Library named after the eminent scholar statesman and former ViceChancellor Dr. Sir. C.p. Ramaswami Aiyer is a key knowledge resource for the students and the staff. The Library is equipped with INTERNET connectivity and CD NETWORK station. Quite a good number of journals can be accessed through the Info-net facility. The University has Memorandum of Understanding with many foreign Universities on research collaboration and exchange of students and staff as well. There are sufficient numbers of hostels for the convenience of the students to pursue their studies on campus. Modern kitchen facilities, with safe drinking water, are available to ensure the hygienic conditions in the hostel.
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Fasting custom in Hinduism
Thaint (Myanmar)
In a pluralistic nation state INDIA, Hinduism is one of the most prominent and one of the oldest religions. Based on the theory of Karma and Dharma, it believes in transmigration of soul, which has been called other- worldly asceticism by Max Weber, a prominent Sociologist. Fasting tradition is deep rooted in this religion and held as sacred as calling for god. In a polytheistic religion, Hinduism, the number of gods and goddesses worshipped are infinite as there is a God related with each day of week, planets, natural things (water, fire, etc.). Through this paper I am high-
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lighting some of the fasts which are associated with the days of week.
Monday Monday fasting is associated with good husband and wish fulfillment. Monday is for Lord Shiva. He is believed to be creator of the whole world. He creates everything according to they believe.
Formality Formality of fast is one can have fruits whole day around. One meal a day only and that would be without salt.
Ritual Ritual is they go to the temple offer milk and water on Lord Shiva. Every Monday they keep on fasting for sixteen Mondays continuously that may be around four months. On 17th Monday of fast they offer many things to Lord Shiva and worship in elaborated way, all things should be 16 in numbers like sixteen bananas.
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They recite one prayer of the religious story related to God Shiva.
Tuesday Tuesday fast is for getting out of troubles. Tue day is for Lord Hanuman who was bachelor. He was disciple of Lord Rama.
Formality People take one meal a day that too without salt. Fruit and milk can be consumed at any time and as they wants.
Ritual What they do is they offer Vermaillon (sindhur), red color power and ghee (which is made from milk) to Lord Hanuman as well as Parsad , it can be any things. Main Parsad is Badana kind of sweetdish to offer after Sunset. They recite the scripture regarding Hanumam.
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Wednesday People not used to do fast on Wednesday.
Thursday Thursday fasting is for good study as well as for getting married. People worship Guru or master whom they believe in. On this day people worship Banana tree.
Formality Banana eating is prohibited because that day they worship banana tree. They offer turmeric power and Gram pulse to the tree. They wear yellow color and eat food of yellow color like yellow rice, gram flour. Scripture they just read the study about the same fast.
Friday Friday fasting reason is for money and wish fulfillment. Friday is fast for two types. One is they are worshipping Godness lakshmi. This is Goddess of money.
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Number of fast can be 7, 9, 11, 21, 31, 51, or hundred and one (101). On that day, if female get menstruates periods she skips the fast .She will continue the counting from the next fast on wards.
Formality Among the formalities people they dont eat or drink from any one house or any ones things. Whatever they eat should be their own, even in the shop or group they must pay .Meal they take one meal before sunset .It can be sweet or salt. Fruits and milk allow in every day fast the whole day around. Worshipping style is different. It is before sunset, they read the scripture regarding fast. They offer flowers, rice to Goddess Lakshmi.
Saturday Saturday fast is for good luck. People worship God Shani (Planet Saturn). This day people worship planet Saturn and fast
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for it. Ritual Ritual is lighting the oil lamp in Shani mandir and temple. What they do is they eat one meal. They eat black color pulses and people give black color cloth to people. They offer mah pulses and group nut oil to shani Reciting is scripture which is related to shanis power. Saturday fast is not too common.
Sunday Sunday fasting is for fulfilling of one wishes and it is believed that kinds of skin diseases get cured. Sunday is for Lord Surya (the Sun God).
Formality Formality is people take one meal before sunset and that would be without salt, oil, friend food items. Alms are also given on that day.
Ritual
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People offer red color flowers to Surya and apply red sandalwood pastes as tilak on their forehead. They recite related to God Surya power.
Karvachauth Another most auspicious fast among Hindus is Karvachauth. Karvachauth- it is fast by women for their husband long life. It falls in the month of October mostly. The fast got its name from word karva which means small earthen pot, and chauth, another word which stands for the 4th day of Hindu calendar. So on this is the 4th day of this month women fast with karva from morning till night for the long life of her husband. On this day women get up early and they take meal before sunrise which is known as sargi. Sargi is given by mother in law to her daughter in law. After the meal women cant take anything neither water nor anything till moon arises. When moon arises women worship moon and offer co-
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conut and sweets. This day women wear red cloths, red bangles and put on mehndi (heena) on hand. This fast is mainly kept by females and rarely by males.
*** Photos from Internet.
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The Lions Outlooks Sitaug Students Research Journal
Jambudp, Yamun and Asokas footsteps: A Field Study
Ashin Dhammcra
Yamuna River is originated at Yamunotri glacier located above the sea level of 21,000 ft. at lower Himalaya, Uttarakhand, India and entered into Ganga River at Allahabad, Uttar Pradesh. Along with flows of blue water, 1400 km long River Yamuna brings the ancient and modern history of India since centuries ago. In the history of India relating to River Yamuna, an account of Asoka, one of the most eminent Emperors of India, must be emphasized. Literary facts and archaeological evidences reflect the greatest glories of Emperor Asoka.
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Jambudip, Yamun and Asokas footsteps: A Field Study
Among these proofs, inscriptions of Mauryan Era found throughout Indian Subcontinent play major role in the field of Asokan studies. Inscriptions known as Asokas Edicts were excavated since late 18th Century A.D. and the research on Asokan Edicts carries on till 21st Century. Along the River Yamuna, Asokas Edicts were found: (1) Kalsi Rock Edict at the beginning of the river, (2) Delhi-Topra Pillar Edict, (3) DelhiMeerut Pillar Edict, (4) Delhi-Bahapur Minor Rock Edict at the middle of the river, (5) Allahabad-Kosam Pillar Edict, (6) Kosambi Minor Pillar Edict and (7) Queen Minor Pillar Edict at the end of the river.
(1) Kalsi Rock Edict Flowing down from Himalaya, River Yamuna touches the plain at Kata Pathar village, Doon valley, Uttarakhand. The village is situated on the small hill from where the flow of River Yamuna can be viewed. I went down
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to get the bank of River Yamuna by passing through a primary school and the fields. This was the harvest season on the days of autumn. From the edge of the cliff I saw River Yamuna flowing freely. I reached at the bank after passing small lane through bushes. The water was incredibly clear in blue. Different sizes of rock spread over the both sides of the bank. Yamuna was covered by the rocky hills. Atmosphere was still and silent except the song of stream. The River Yamuna
known as Pabbateyya and Sghasota was never ever turning back and flowing down forever. 10 Kilometers down from Kata Pathar there was a village Kalsi. It was located about 50 Km away from Dehradun, caplital of Uttarakhand State. On the small range of hill a small village was quiet, not as big cities. At the roadside of village market a signboard indicating Asokas Rock Edict was
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standing. Walking down through a narrow lane, I saw a small and clean garden. In the middle there was a bricked house where a big rock was kept. On 1860 this rock edict was found by Mr. Forrest, a shelter was built by State Government on 1912, and it was under the maintenance of Archaeological Survey of India. The inscribed Rock was 10 feet high, 10 feet long and 8 feet thick at the bottom. On eastern side and left-hand side edicts were inscribed Edict I to IVX in Brahmi script of Prakrit language and a sketch of Elephant was outlined, with the word Gajatama inscribed under its legs. This was one and only word I could read and there was no time to read entire edict as I was busy with taking photos from every corner. The other side of the garden was a wide range of fields on the western bank of River Yamuna. Farmers were working during the harvest time and I saw a track with piles of straw running across the fields. A boy was playing with a cow in
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the field. He seemed to have no interest in Rock Edict just a stone throw away from him. One day, he would probably know the legend of Asoka and his Edicts. The Rock was still waiting for on its own spot.
(2) Delhi-Topra Pillar Edict River Yamuna running down about 100 Km, reached village Topra Kalan. This village was located at Radaur Mandal, Yamuna Nagar District of Haryana State and just 18 Km away from city Yamuna Nagar. It is believed that the original location of Delhi-Topra Pillar was this village from where Firoz Shan Tughluq of Delhi Sulatan King moved the Pillar to his Palace. Thats why it was well known as Delhi-Topra Pillar. On the Pillar of about 43 feet height, 3 feet lower diameter, 2 feet upper diameter, Pillar Edict I to VII were inscribed in Brahmi script of Prakrit language. It was found by Captain Poiler on 1785. Out of all other Pillars found throughout India, this Pillar was one and only pillar containing full version of Pillar
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Edicts. On 1837 James Prinsep translated this edict into English which was the first ever endeavor in the history of Asokan studies. Later varieties of translation were released. Ive never been to Village Topra. So many times I came back and forth on the way of Delhi to Punjab and when I got Kurukshetra junction I just looked up the way to Yamuna Nagar. At half, there was village Topra. Local community tried to get back Asokas Pillar from Delhi but failed as ASI said no. So they were planning to set up replica of Asokas Pillar with memorial garden at Topra. Though I stayed 4 years at Delhi where Delhi-Topra Pillar was showcased at Firoz Shan Kotla, I failed to get down there. After moving to Chandigarh, I went there to see it. ASI was maintaining that Palace. There was an entry fee and only 5 Rupees for BIMSTEC countries. The Pillar was standing
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straight on the top of a three-storied building at Firoz Shan Kotla. I went up to the top and approached to the foot of the Pillar. Time was an evening on November autumn season just after unexpected rain. The atmosphere was quiet and peaceful under the dim and cloudy sky. I had no word to express my feeling mixed with appreciation to Firoz Shan who brought the Pillar from Topra to Delhi and remembrance to Asoka who ordered to create the Pillar. Asokas Dhamma inscribed on the Pillar was in silent mood.
(3) Delhi-Meerut Pillar River Yamuna flew down about 140 Km from Topra Kalan and reached Meerut, Uttar Pradesh but it was 50 Km away from the river. Delhi Sultan King Firoz Shan Tughluq moved the Pillar from there to his Hunting Palace at Delhi. So, it is called Delhi -Meerut Pillar found by Padre Tieffenthaler on 1750. Pillar Edicts I to VI were inscribed on it and all were same version as DelhiTopra Pillar Edict.
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When it was found the Pillar was broken into 5 pieces. On 1866 it was sent to Asiatic Society of Bengal, Kolkata and after a year brought back to Delhi where it was fixed and set up in old position. Recently the Pillar was 32 feet height and standing by the roadside in front of Hindu Rao Hospital. There was a fence but no guard. Ive never been Pillars original location, Meetut but I always remembered it when I reached Meerut Junction at Sonepat on the way of Delhi-Punjab. I missed first time visit to the Pillar when my class mates with History lecturers of BS Department, DU took a small excursion to the Pillar just 3 Km away from university. Later I visited there several times. Occasionally, I stopped by the roadside and looked up that Pillar whenever I backed from downtown to university. Fixed in five broken pieces, the Pillar was whispering its story severely affected by the waves of change.
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(4) Delhi-Bahapur Minor Rock Edict About 50 Km Flowing down from Meerut, River Yamuna reached Delhi. On the Raja Dhirsain Marg, Bahapur area of south east Delhi there was a Asokas Rock Edict, just 5 Km away from River Yamuna. On 1966 it was found by Shri Jang Bahadur Singh and known as Delhi-Bahapur Asoka Minor Rock Edict I, inscribed in Brahmi script of Prakrit language. Delhi was the centrepiece city of cities through the River Yamuna. Varieties of the ancient images of Delhi were still remained till 21st Century. As there were ancient remains, so it is called Old Delhi and it is also called New Delhi as there were modern developments. Now New Delhi was the capital of India. In the Royal history of ancient Delhi Asoka cannot be forgotten. Rock Edict was a written witness of the history of Delhi by the River Yamuna. Kammsa Nigama of Kuru Janapada found in Pi literature was located at south east of New Delhi, as ASI affirmed. There the Buddha delivered the discourse:
najasappya Sutta, Mahnidna Sutta, Mahsatipahna Sutta, Mgaiya Sutta, Ariyavsa Sutta and Sammsa Sutta. The
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most well-known one was Mahsatipahna Sutta. It is said that people were able to understand deep and delicate
Mahsatipahna Sutta as they possessed higher knowledge, being healthy and happy, and living at Kuru Janapada where there were better weather and nutriment condition. During the days in Delhi, the most attractive site was a small park where DelhiBahapur Rock Edict was located. For Myanmar, it is one and only memorable place out of all historical sites of Delhi. It is known as Satipahna Hill. It was simple and plain and there was no shine of gold and silver like any other Buddhist sites. Once it was a toilet place for locals and visitors got to contemplate Paikulasa meditation rather than Buddhnusati and Dhammnusati
Kammahna. Now, under the care of ASI the wall was set up and surrounding is neat and clean. Inscribed on the rock face of the small hill, the visibility of Rock Edict was imperfect to read. However, the voice of Dhamma recorded on it was still echoing together with the peacefulness of Dhamma taught by the Buddha who once dwelt in that area.
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(5) Allahabad-Kosam Pillar River Yamuna, flowing about 650 Km, reached Kosambi, Uttar Predesh State. Originally there was a Pillar at Kosambi but it was moved to Akbar Fort, Allahabad, about 63 Km away from Kosambi by the order of Mughal King Akbar, it is said. On the Pillar, 37 feet height, nearly 3 feet lower diameter and 2 feet upper diameter, Major Pillar Edict I to Vi was inscribed in Brahmi script of Prakrit language, same version as Delhi-Topra and Delhi-Meerut Pillar Edict. The day after I got in Allahabad, I run down to see Asoka Pillar but had no way in as Akabar Fort was not for public. I did not know who to be blamed, King Akbar who moved the Pillar to the Fort or Indian Army who occupied the Fort. Let it be. Luckily, I got a chance to take a bath though I got no fish. Allahabad is a city where River Yamuna and Ganga mingled. It is called Triveni Sangam, formerly known as Payga Port. It is believed that Payga is the best place for Ppavhana to wash away ones
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own sins and bring ones salvation. This is a holy place where Ardh, Purna and Maha Kumbh Mela took place. Maha Kumbh celebrated once in 144 years on 2001 and over 70 million people took part, as it was one of the greatest human gatherings on earth. From Paua Prim (January) to Mgha Prim (February), it was performed in the coldest days of winter season. In this year 2013, there was Kumbh Mela hold once in 12 years and 100 million were expected to join. Unfortunately Ive never been there during the festival. When I was there in the late winter, it was the end of February. By a small boat I went up to the confluence of River Yamuan, Ganga and mythical River Saraswati and washed my dirt out. From the middle of the river Akaba Fort was clearly noticeable at the bank. In my mind, I was forced to imagine Asokas Pillar in the Fort where I couldnt enter.
(6) Kosambi Minor Pillar
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On the Allahabad-Kosam Pillar Kosambhi Minor Pillar Edict was also inscribed in Brahmi script of Prakrit language. Though it was not written on the separate Pillar, the content was different and concerned with Kosambhi. So it is called Kosambhi Minor Pillar Edict. Issued to the Minister of Kosambi, this was an Order relating to Saghabhedaka and Saghasamaggi and it was clear evidence that the importance of Kosambhi and Asokas concern over Sagha affair can be seen. While dwelling at Kosambhi the Buddha delivered numerous Dhamma discourses. There are some Dhamma discourses delivered by his disciples. In these discourses, an interesting sentence struck me. It ran gametu, bhante, bhagav dhammassm, appossukko bhante bhagav dihadhammasukhavihra anuyutto viharatu. Maya-
metena bhaanena kalahena viggahena vivdena pa yissma. Asoka could not cope with his deep concern about it. Unfortunately I couldnt go to Kos-
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ambhi about 60 Km away from Allahabad where I reached. I couldnt enter even I got to the gate of Akbar Fort where the Pillar was preserved. I missed two. I felt terrible. But I found the top of the Pillar in Allahabad museum. But there is no trace of Brahmi script on beautifully carved upper portion of the Pillar. The lion capital was also not there. I felt just half after having chance to see only the top but not the Pillar. A piece of satisfaction came to me, only when I saw a wood curving statue in dancing pose and a bronze bell from Myanmar were exhibited in the museum.
(7) Queen Minor Pillar Together with Allahabad-Kosam Pillar Edict and Kosambi Minor Pillar Edict, Queen Minor Pillar Edict was inscribed on the very same pillar. Concerning with the donation of Kruvk,
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junior queen of Asoka, the Edict was written in Brahmi script of Prakrit. When I touched the flow of River Yamuna at Kata Pather, I remembered Payga Port where Akbar Fort was located. I simply noticed the color of water depending on the soil it streamed. At Payga Port I wasnt interested to dip at the confluence of Yamuna and Ganga. In Delhi, Ive never ever thought to go down and take a bath at Yamuna simply because the water was severely polluted. Surprisingly River Yamuna just near about Kalsi Rock Edict was crystal blue. No wonder I had no choice but to go and take a dip in the flow of Yamuna. It was unforgettable. While taking bath and touching the cool, clean and clear flow of River Yamuna, I could feel Asokas Dhamma streaming along the length of River Yamuna from Kalsi to Allahabad. At the bank of River Yamunam from Kalsi to Allahabad, Asokas Edicts contained varieties of matters. In Asokas Edicts known as Dhammalipi the term Dhamma was used over 150 times. Thats why it is called
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Asokas Dhamma. One of the fundamental features of Asokas Dhamma could be tasted on Delhi-Topra, Delhi-Meerut and AllahabadKosam Major Pillar Edicts. It ran:
Dhame
sd.
Kiya
cu
dhameti. Apsinave bahu kayne. Day dne sace socaye. Practice of Dhamma is good. Whats Dhamma? Abstaining from evil, doing numerous merits, kindness, generosity, truthfulness and purity of body and mind.
Such a significant nature of Dhamma was applied by His Majesty Asoka who governed Mauryan Empire enriched with multi-cultural and multi-ethnic diversity. Thats why it was labelled as Asokas Dhamma Policy. It might sound reasonable as it ran:
Espi plen
vidhiy
iya
dhamena vidhne
dhamena
dhamena sukhiyan dhamena gotti

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This is (the State) constitution: guard by Dhamma, rule by
Dhamma, comfort by Dhamma and protect by Dhamma."
When River Yamuna from Yamunotri Galicia of Himalaya, flew the way of 1400 Km and River Ganga from Gangotri Galicia of Himalaya met at Allahabad, two Pabbateyya Rivers mingled and it was the end of the journey of River Yamuna. The flow of history brought through River Yamuna would go on forever. The waves of Dhamma reflected on Asokas Edicts at the banks of River Yamuna would echo for centuries ahead, forever, I wish.
REFERENCES
Alexander Cunningham, Inscriptions of Asoka, Calcutta: Office of the Superintendent of Government Printing, 1877. D. K. Chakrabarit, Historical Geography of the Asokan Edicts, New Delhi: Aryan Books International, 2011.
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M. C. Joshi and B. M. Pande, A Newly Discovered Inscription of Aoka at Bahapur, Delhi, Journal of the Royal Asiatic Society of Great Britain and Ireland, No. 3/4, Cambridge: Cambridge University Press, 1967, pp.96-98. Meena Talim, Edicts of King Aoka, A New Vision, New Delhi: Aryan Books International, 2010. N. P. Rastogi, Inscriptions of Aoka, Varanasi:
Chowkhamba Sanskrit Series Office, 1990. Radhakumud Mookerji, Asoka, London: Macmillan and Co., Ltd., 1928. Romila Thapar, Aoka and the decline of the Mauryas, (12th impression) New Delhi: Oxford University Press, 2008.
,
( ) : , . , , : , .
INTERNET SOURCES Locations and Distances of Villages and Cities through Yamuna River @ http://maps.google.com/ General sources related to Asokas Edicts and Yamuna Rivers @ http://en.wikipedia.org/wiki/Main_Page
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Academic Approach
Different Approaches to Writing in Religious Studies*
Using Historical Methods in the Study of Religion Whenever writing history you will want to follow the general advice already given in this handbook. In other words, you will need to nd a topic (e.g., Christianity during the Civil War), generate a set of questions about that topic (e.g., What role did speci c church X play in the con ict in Y region?) and marshal the evidence needed to answer these questions-documents, letters, ks, newspapers, artifacts-essentially anything that can tell us about life in the past. What distinguishes a history paper from another kind of writing? What are historians interested in? Historians study the past, but they study it with particular
* This article is a pickup from a book entitled A Guide to Writing in Religious Studies, Cambridge, MA: Harvard Writing Project, 2007.
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Different Approaches to Writing in Religious Studies
1. Read and understand scholarly interpretations of your topic. 2. Study and take notes on the debates that scholars are having about this past event. 3. Study and take notes on the primary sources you have read on this event. 4. Think about the questions, problems or contradictions that remain for you. What kinds of questions have scholars not asked about these primary sources? When and why have scholarly interpretations clash? Do you have a slightly different reading of these primary sources-a reading that might resolve contradictions or puzzles in the secondary sources? Do you have a reading of the primary sources that might add something to how we understand these events? Do you have primary evidence that has not been used before-or not been used speci cally to speak to these problems? Perhaps your reading of the primary evidence could change or shed light on our interpretations of the past? Yet sometimes you will want to begin not with secondary sources but with primary ones. If you know about primary sources that are under-
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questions in mind. Historians are interested in explaining how events in the past changed over time, why they happened in the rst place, what other trends they were connected to or what their signi cance was. How should you proceed once you have xed on a particular question? Many historical essays are inspired by the secondary literature: how have particular historians interpreted the topic at hand? In other words, you might proceed backwardsto go from secondary literature to primary. If your topic is evangelical revival in the 19th century (for example) you will want to know what other historians have said about this. You will want to know the debates that characterize different historical views on this subject. Once you have a sense for how others are thinking about this topic, you might want to start looking yourself at the primary sources (evidence) they are arguing about. What do you think about this evidence? Have you found other evidence from this period that might help you revise or critique what they are saying? Do you have another interpretive angle from which to understand this evidence? Here is a point-by-point process for thinking about the research and writing process:
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used (sometimes a faculty member can suggest primary sources to you) you can begin with these. Study them and take notes. Then read secondary interpretations on these sources or other sources related to your topic. Whether you go from secondary to primary sources or vice versa, you will want to establish what we have earlier called a motive: you will want to show your reader what is interesting, new or signi cant about your argument. One good way to do this in history papers is to argue that you are contributing something speci c to the scholarly conversation about your topic-that you have a new or slightly different answer to problems, puzzles or questions that historians have struggled with when encountering this past event.
Writing the Philosophy of Religion Types of Arguments Like most types of academic writing, a paper in the philosophy of religion should make an argument. The kind of argument it makes, however, differs from that in other academic elds. Most often, it involves writing about a view or position taken by the author of a text (or the views of more than one author) and/or arguing in support of ones own philosophical views. Thus, generally you are not
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just writing an argument but writing about arguments. Depending upon the topic, the central argument of a paper might be one of several possible kinds. For instance, it might argue for a particular interpretation of a text (especially if there is a plausible, competing interpretation that you can imagine) defend the position developed in a text (or series of texts), argue that an authors position has certain weaknesses or problems, compare two authors views to make an argument about the relationship between the two views, or develop and defend an original position on a philosophical question. Regardless of which type of argument you engage in, your claim will require you to provide a clear account of the position in question; and this account will often take up at least a few paragraphs. Whether you are focusing on a text or on a philosophical problem, remember that your paper does not always have to provide a de nite solution. An excellent paper may argue that a problem remains unresolved or that an authors position contains a funda-
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mental ambiguity. It is also appropriate to raise questions or issues that you do not resolve in the paper. But be sure to indicate to your reader that you are doing so deliberately.
Supporting an Argument As with any essay, you will need to provide evidence to support your argument. But certain kinds of philosophical essays require certain emphases. If you are arguing for a particular interpretation of an authors argument, most of your emphasis will fall on explaining exactly what you think that authors view is and showing how any quotations from that author supports your reading of his or her view. Other types of arguments require different kinds of support. If you are arguing that a particular view is weak or problematic, for instance, you need to provide your reader with reasons why. These reasons might involve pointing out internal contradictions, hidden and unjusti able presuppositions, or objectionable consequences of the position. In both reading and writing, you should constantly ask yourself what an authors argument takes for granted, how each point she makes relates to others she has made,
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and what the positions consequences or implications are. It may be useful to provide an example that demonstrates the weakness of the position. A nal note: Perhaps even more than other kinds of essays, a philosophical essay must respond to possible objections. Just as you examine philosophical essays for possible weaknesses, so readers will examine yours, and if you can anticipate and defuse the major objections, you will go a long way in convincing them of the truth of what you are arguing.
Writing Paper based on Fieldwork Anthropologists study the lives that people make for themselves and for each other in the particular circumstances in which they nd themselves. One major and distinguishing way that anthropologists go about this study is through eldwork: eldwork is embodied learningyou go out to live alongside a particular group of people because you believe that some question about human experience is best explored by attending to these lives in this place at this time. Writing a religious studies paper based on eldwork entails then abundantly detailed accounts of three things: 1) how this group of people live (with a special emphasis on the kinds of bonds they
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form with each other); 2) the very speci c circumstances of their lives; and 3) the religious idioms they have made, found, inherited, or improvised as they live in these particular circumstances. Writing based on eldwork is above all else the art of disciplined description. Writing the paper is only one of the kinds of writing you do for a eldwork project. You take notes in the eld on what you are seeing and experiencing; you record what the people you are living with say to you in response to your questions about their lives and to your presence among them; you take notes on what you are feeling in the eld, your fears, angers, hopes, and desires. The paper you write eventually should be based on this prior writing in the eld. Fieldwork means entering other peoples lives; writing what you learned in this process poses moral challenges. How will you represent the lives of the people you have lived among, their understandings of the worldin their voices, in yours, in some combination? How will you protect their anonymity? How will you handle
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events or circumstances that may be less than attering of them, perhaps even downright ugly, especially if these are people that others are inclined to be hostile to or suspicious of? You will have handled some of these questions when you lled out the necessary forms for research with human subjects, but other questions will come up in the circumstances of the eld. There is no single answer to these questions about poetics and ethics. Different anthropologists have tried different experiments in writing up their experiences in ways that they feel honors their own life in the eld and respects the integrity and autonomy of the people with whom they lived. The key thing is to be thoughtful and intentional about such matters. Above all, eldwork as practice and writing is transparent, meaning that you never use quotation marks unless you had written a statement down when you heard it; you do not use composites; you give the context and circumstances of your conversations; you do not ask leading questions. This ethnographic honesty means a sharp and clear introspection too: to be attentive to your desires for the people among whom you go to be a certain way, your fears of them, what it is that
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brought you to this project in the rst place, the ways that your own life informs the questions you are asking and the relationships you are making in the eld. So the necessary components of a paper based on eldwork are: an account of the questions you brought to the eld informed by reading on the subject; some discussion of why this venue and these people for your explorations; the most detailed description of those aspects of peoples lives and relationships relevant to your study; the inclusion of their voices and perspectives, especially when they disagree with or simply confound what you want to see; re ection on yourself as eldworker; and your conclusionswhat do you know now that you did not when you went out into the eld and what do other students of religion learn for our own work from your experience and re ection?
Writing a Comparative Religion Paper Writing a paper on a comparative topic in the study of religion poses a distinct challenge. The problem is that comparison itself seems to provide
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a natural framework for analysis: one presents A, then presents B, then draws out similarities and differences between A and B. The problem is that this natural structure produces essays that list rather than argue, essays whose theses boil down to something like, These authors are similar in certain ways, but theyre different in other ways. An effective comparative paper requires two things. First, it requires a sharply focused topic, which will allow you to get at some of the most crucial points of agreement and difference. While it may be enticing to compare Hindu and Christian notions of salvation and the afterlife in a ve-page essay, for example, Hindu or Christian notions of salvation in and of them-selves are topics for multivolume scholarly studies. Far more productive would be a comparison of speci c Hindu and Christian thinkers on the topic of salvation and the afterlife, say Buddha and Augustine. Yet a narrow topic is not enough. A good comparative paper requires a rationale for the comparison itself: what does one learn about either A or B through comparing the two that one might not otherwise notice? If one sets out to compare, as
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above, the thoughts of Augustine and the Buddha on human suffering, the question that immediately arises in the mind of the reader is: why? In comparing such two historically and theologically disparate gures, what is to be gained by comparison? Does one notice something about the teachings of the Buddha if one considers them through the eyes of Augustine, or vice versa? How does engaging in comparison illumine otherwise overlooked elements of either thing being compared? An effective comparative thesis on the topic above might be the following: Example: In reading Augustines Confessions through the lens of the Buddhas emphasis on compassion, Augustines own doctrine of compassionate care for others emerges as foundational for the Christian moral life. This thesis will move the author beyond simply listing all the similarities and differences between the texts in question because it has a tight focus, but it also provides a justi cation for the comparison itself. Without this comparison, without
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looking at Buddhas text, we might have missed this important point about Augustines. One more example of a successful comparative thesis will highlight a counter-intuitive aspect of comparative essays: Example: Examining Martin Luther King, Jr.s application of the Gandhian principle of non-violence reveals both the Christian and distinctly Hindu elements of Gandhis thought. As with the rst example, this example does not give equal weight to the two texts: Kings text is being used to illuminate an otherwise obscure aspect of Gandhis. Thus, a useful metaphor for comparative essays is an optical one: in a successful comparative essay, one text provides a lens that brings into focus an interesting aspect of a different one. Comparative essays are not list essays but lens essays.
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Expressing Your Voice *
In academic writing, it is always necessary to make your position clear. This is often called your voice or your claim. Any voices that are not acknowledged as being from another author are assumed to be yours, and there is a danger that this voice may not be expressed very strongly. However, there are many things you can do to make your voice clearer, more obvious and more explicit. You can also make it more or less powerful. In any kind of academic writing you do, it is necessary to make decisions about your stance on a particular subject, or the strength of the claim you are making. It is unlikely that the evidence you present will be con* This article is a pickup from the book entitled Successful Academic Writing, England: Pearson Longman, 2009.
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Expressing Your Voice
clusive enough for you to state that something is definitely true. At the same time, you need to be careful of making sweeping statements which do not consider exceptions. This is why academic writing often calls for a cautious style, and there are various ways in which caution can be expressed. It is not enough to simply describe a situation or recall the facts; you need to take a stance or position yourself in relation to the situation or the facts. In the following sentence: Previous studies have indicated that the intensity of physiotherapy provision may affect some patient outcomes including reduced mortality following a stroke. the words indicate, may and some show the writers position towards the facts. Instead of indicated, the words shown, proved or suggested could have been used. The word may might have been replaced by could, will or nothing. Some was chosen, where
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many, few or most were also possible. These are choices that you as a writer have to make. And every choice you make will influence your voice. The rest of this chapter will provide you with some other words and phrases that you can use to show your position. If you change them, you will see that they have a different effect on what you are trying to say. If you have a choice, then you are changing your voice by changing the words. Your voice can: show confidence show relationships show the strength of your claim.
Showing confidence You can show your degree of confidence in your claim by: showing caution in your claim though the use of hedges such as probable, might, may, possibly showing confidence in your claim by using boosters such as definite, will, must, obviously, clearly.
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The sentences below are quite confident.
It is clear that schools need to introduce sport at a young age.
Although your evidence may strongly support this argument, in academic writing the sentence may be expressed more cautiously with the use of a modal verb such as may:
It is clear that schools may need to introduce sport at a young age.
You can use various verbs, adjectives or adverbs to show your degree of confidence as shown below:
Modal verbs e.g. will, may, might, could Apart from neuroanatomical differences, there may be differences in the amount of, or sensitivity to, hormones. (Martin et al., 2007: 472)
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Modal adverbs e.g. certainly, definitely, probably, perhaps Abstract words are definitely first understood as adjectives. (Martin et al., 2007: 415) The origin of language probably lies in the motor system of our brain. (Martin et al., 2007: 450) Production has perhaps the greatest potential to clash with marketing. (Brassington and Pettitt, 2006: 26)
Modal adjectives e.g. certain, definite The oligopoly creates a certain amount of interdependence between the key players, each of which is large enough for its actions to have a big impact on the market and on the behaviour of its competitors.
(Brassington and Pettitt, 2006: 79) Signalling phrases e.g. it may be possible. . ., it could be. . ., there is a chance that. . ., in general As students are funding more of their
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studies there is a strong likelihood that they will be heavily in debt at the end of their degree. . . . and it may be that the novel can be understood purely as entertainment . . .
TIP Whenever you are writing, make sure that you are clear about how confident you are in your claims.
Showing relationships You can show your stance towards the relationships in the text and its organisation. In this way you can explicitly show the reader how you think the sections of your text are related.
Compare A short period of counselling will often help clarify whether such a referral is necessary. Patients with long-standing depression may be helped by cognitive therapy. with
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A short period of counselling will often help clarify whether such a referral is necessary. Similarly, patients with long-standing depression may be helped by cognitive therapy. or A short period of counselling will often help clarify whether such a referral is necessary. However, patients with long-standing depression may be helped by cognitive therapy.
Here are some more examples of phrases you can use to show explicitly how the sections in your text are related: for example you think the following is an example and you are using it to support your argument. furthermore, similarly, moreover you want to show that you think there is another piece of evidence, or more of the same, to provide more support. in contrast, however you want to show something different is coming or you are
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providing a contrast, and you want to signal it. therefore, thus you want to show that you think that one idea is a consequence of a previous item. TIP Whenever you are writing, make sure that you are clear about how parts of your text are related.
Showing the strength of your claim You can show your attitude to the viewpoints, sources or the evidence that you have presented. The word that you choose in these two examples will alter the strength of the claim you are making about the relationship. Compare Research suggests that we possess at least four forms of memory. (Martin et al., 2007: 304) with Research proves that we possess at least four forms of memory. (Martin et al., 2007: 304) Or Nowadays the urinary symptoms are
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of a lower order. with Nowadays the urinary symptoms appear to be of a lower order.
As you can see, you can choose to use another word or phrase instead of the highlighted word, depending on how strongly you want to make your point. Remember always to support your points with evidence.
You could choose one of the following expressions: indicates suggests proves For example: The evidence discussed so far indicates that cognitive ability, especially certain types of memory, declines with age. (Martin et al., 2007: 491)
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In the following sentences, you have similar choices and you can choose one of the following phrases. seems appears is believed is thought is presumed is assumed is known For example: The reported figures for incidence of disease are thought to represent 1 percent of the true numbers. Alternatively, when you are explicitly reporting the work of others, you have a choice of reporting verb: believes suggests found argued discovered shows
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confirmed proved For example: Within the food sector, Bolton (1989) found that whereas coffee
brands and convenience foods are very price elastic, certain types of fresh fruit and vegetables are price inelastic.
(Brassington and Pettitt, 2006: 448) Harr (2002) suggested that there were 12 uses of an experiment.
(Holden, 2008: 14) In fact Lane (2001) argued that one of the ways science moves forward is by trying to solve disagreements between one set of findings and another set of findings that have been produced by a different method. (Holden, 2008: 14) In all cases, try changing the phrase and see what effect it has. TIP Whenever you are writing, make sure that you are clear about the strength of your claims.
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Good Habits to Develop Early and Bad Habits to Break Right Away *
Good Habits to Develop Early
DO be an active researcher. To conduct research efficiently, you will need to concentrate on being active, and never passive. Being an active researcher does not mean only that you are alert while reading, with pen and paper always at the ready. It means that you should constantly be engaging your source material head-on interrogating it with your research question and pulling out any answers that it might
* This article is a pickup from the book entitled A Guide to Writing a Senior Thesis in History and Literature, Harvard Writing Project, 2010.
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Good Habits to Develop Early and Bad Habits to Break Right Away
yield. You should be acting upon your sources, rather than just allowing them to act upon you. Keeping your research question firmly in mind is the key. The main reason that students grow passive when researching is that they lose sight of the question that they are asking. Without the question in mind, its impossible to know what, exactly, is important in the sources. The result is either that students try to note everything down or (more common) that they note nothing at all. Recite your research question like a mantra in your head and follow where it leads. Write it on a note card or a post-it and attach it to your computer. Write it on the back of your hand if you must. Just do whatever you can to keep it at the forefront of your mind. If you do that, you will always be active as you research.
DO be brutally honest with your tutor. The senior tutorial is no time for being coy, and its no time for putting on a show of strength and understanding when you have none. Be as confidently and stridently honest about your work and your progress as you possibly can, as soon as
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you possibly can, and as often as you possibly can with your tutor. Tell your tutor every time you see her or him precisely where you are in the process and how you are feeling about it. Your tutor may exhibit seemingly magical powers of wisdom and insight, but no tutor can read your mind. If you hide the fact that youre struggling, or procrastinating, or whatever, your tutor cant help you. And what your tutor wants more than anything is to help you. Your tutor can help you best when she or he knows what you need. And to know, youve got to give up the info.
DO sleep, eat, and exercise. This should probably be number one on this list, because it is perhaps the most important. Because the senior thesis is a marathon and not a sprint, if you dont pace yourself and take care of yourself along the way, you quite honestly will have a very difficult time making it to the end. Physical and mental wellness through the long months of your thesis project starts with the basics, and it has to start right now. There is no time to waste. Get into a healthy routine. Maybe
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choose to go out one fewer night each week (or at least, not quite as late) so you can keep up with your sleep. Go for the salad bar instead of the fries at least once a day, every day. Finally make good on those Harvard gym privileges. Or start that yoga class. What-ever. Just take care of yourself! You will thank yourself in February (and for the rest of your life as you realize that starting up those habits now will keep you young). Oh, and by the way, taking care of yourself also means allowing yourself to put your thesis aside and to have fun every once in a while, too. Working all the time isnt healthy, either.
Bad Habits to Break Right Away
DONT make it your goal to write an awardwinning essay. Over-achievement is something that has been ingrained in many of us at Harvard from the very beginning: we are a community of perfectionists. If you are one of the many, were not even going to try to suggest that
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you eliminate your perfectionist impulses from your brain (that would be a pipe dream). What we will do, however, is strongly urge you to set some smaller goals for yourself first, and right away. Start by making Goal #1 a well-designed research question. Make Goal #2 a complete rough draft. And make Goal #3 a strong final draft: one that asks a strong, well-conceived research question; that makes a precise, clear, and persuasive analytical argument; and that has a clear beginning, middle, and end. Once you have a strong final draft, then you can make Goal #4 to polish it into award-winning shape. Every Hist and Lit student is capable of truly amazing work. And we mean every single student. So the best theses are not a reflection of some innate mystical capacity that certain students have and most dont. The best theses are almost always (99% of the time) the ones that start efficiently and stay efficient from beginning to end. If you make it your goal to be efficient and organized, not to skip steps, and to work that way throughout the entire course of your project, we can pretty much guarantee that success will follow.
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DONT shut yourself out from the rest of the world. This goes partly with the good habit of talking to your tutor and allowing yourself some healthy fun from time to time. But it also means that you need to remember that your senior thesis is only one aspect of your life, not your entire life. The best theses, once again, are almost never the ones that are all-consuming in a given students life. Shutting yourself out from the rest of the world, thinking that it will help you to be serious, actually will cause you to lose perspective, which does notmake for good analytical work. Keep your perspective. Stay integrated with the rest of your life.
DONT think of your senior thesis as a reflection of you. Ready? Everyone repeat: I am not my thesis. My thesis is not me. This should be a mantra running through your head each day, every day, for the next year. No one (and we mean no one) will think less of you or more of you based on the results of your thesis.
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The Lion's Outlook - Sitagu Students' Research Journal - Vol-04 - 2013

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The Lion's Outlook - Sitagu Students' Research Journal - Vol-04 - 2013

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THE LIONS OUTLOOK Sitagu Students Research Journal

Sitagu International Buddhist Academy Mandalay, Sagaing, Yangon, MYANMAR

Organizing Body: SitaguStar StudentSelection

The Stag Resolution

REVIEWS AND FEEDBACKS ARE WELCOME !

http://sitagustar.wordpress.com http://facebook.com/sitagustar http://twitter.com/sitagustar sitagustar@gmail.com sitagustar@facebook.com

Sitagu Resolution Preface

Sitagu Sayadaws Speech

The Lions Outlook, Sitagu Students Research Journal

Sitagu Adhipati Sayadaw

Dear Global Citizen,

Sitagu Congratulatory Message

The Lions Outlook, Sitagu Students Research Journal

Sitagu Congratulatory Message

can people be happy,

Or may all comOr May all

munalist people be happy, Buddhist people be happy, etc.

The Lions Outlook, Sitagu Students Research Journal

Sitagu Congratulatory Message

*** Photos credited to http://www.sitaguflorida.org/2012/09/from-sitagu-to-dawaung-san-suu-kyi/

Sitagu Students Selection

The Lions Outlook, Sitagu Students Research Journal

The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature

The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature

The Lions Outlook, Sitagu Students Research Journal

Kamma means all ac-

The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature

The Lions Outlook, Sitagu Students Research Journal

are related to the difference be-

The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature

When greed, hatred and de-

The Lions Outlook, Sitagu Students Research Journal

He said that one who previ-

The Concept of Wholesome and Unwholesome Consciousness In Buddhist literature

(MN.II, P . 246, Anuppannanan akusalna

What is evil or wrongful is renounced

(akusala pajahati) while the good should be cultivated (kusala bhveti)

kusalasupasapadam sacitta pariyodpana eta buddhna ssana. )

The Lions Outlook, Sitagu Students Research Journal

The Day of Pacasla or Garudhamma

The Day of Pacasila or Garudhamma

The Lions Outlook, Sitagu Students Research Journal

The Day of Pacasila or Garudhamma

The Lions Outlook, Sitagu Students Research Journal

The Day of Pacasila or Garudhamma

The Lions Outlook, Sitagu Students Research Journal

May all beings be happy!

The Lions Outlook, Sitagu Students Research Journal

A humble Report of IBEC to Sitagu Adhipati Sayadaw for Admonitory Guidance

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

The Lions Outlook, Sitagu Students Research Journal

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

The Lions Outlook, Sitagu Students Research Journal

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

The Lions Outlook, Sitagu Students Research Journal

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

May 2008, following the Nagic

The Lions Outlook, Sitagu Students Research Journal

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

The Lions Outlook, Sitagu Students Research Journal

A Humble Report of IBEC to Sitagu Adhipati Sayadaw

The Lions Outlook, Sitagu Students Research Journal

The Lions Outlook, Sitagu Students Research Journal