By Hema Ramakrishnan. Call it the fatigue factor or anti-incumbency. People of Andhra Pradesh have decisively voted for a change, with the YSR Congress led by YS Jagan Mohan Reddy set for a landslide win in the assembly polls, five years after the division of the state. Jagan's lack of experience to govern a state has not come in the way. Voters may have been indifferent to the cases on disproportionate assets pending against him. Failure to deliver on poll promises and dysfunctional governance of AP has led to voter disenchantment.
He was also pre-occupied with building the new capital Amaravati instead of looking at all round development of the state.
Voters in Srikakulam, Rayalseema and other backward regions may have felt short changed. So, Naidu, who could well vanish from public vision, needs to do some introspection. The division of the state raised the aspiration of voters conscientization as some pundits say. That was not the case in Telangana when the state went to polls in , and chief minister KC Chandrashekara Rao wrested power for a second time. Governance, it appears, has not taken a back seat. But Reddy had raised questions on the failure of Naidu to secure a special package for Andhra Pradesh to recover from bifurcation through-out the campaign.
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Will the BJP government at the Centre honour the commitments that include funds to build Amaravati, and complete the Polavaram irrigation project, and ensure just apportionment of the assets and liabilities? Jagan Mohan Reddy will have to work hard to deliver on his promises and raise governance in the state over the next five years to meet the aspirations of voters, especially the young.
Read more on general elections. Andhra pradesh elections. YSR Congress. Jagan Mohan Reddy. ET view. Chandrababu Naidu.
Follow us on. Download et app. Become a member. ET View: Promptly review levies, charges and the high extent of revenue share in Indian telecom. Mail This Article. Of course you are doubtful. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.ghkdg.co.vu/a-winning-season.php
Samatha And Vipassanā
Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher. Is it an unskillful bodily act, with painful consequences, painful results? But if on reflection you know that it would not cause affliction But if on reflection you know that it is not If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life.
Having confessed it But if on reflection you know that it did not lead to affliction Similarly with verbal acts. Feeling horrified Taking life is unskillful, taking what is not given These things are termed unskillful. These are termed the roots of unskillful things. Abstaining from taking life is skillful, abstaining from taking what is not given Lack of covetousness These things are termed skillful. Lack of greed These are termed the roots of skillful things. There is the case where a certain person, abandoning the taking of life, abstains from taking life.
He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the benefit of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning illicit sex, he abstains from illicit sex. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.
This is how one is made pure in three ways by bodily action. There is the case where a certain person, abandoning false speech, abstains from false speech. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
Abandoning divisive speech, he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there.
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Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. Abandoning idle chatter, he abstains from idle chatter. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how one is made pure in four ways by verbal action.
There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine! When a person is endowed with these ten courses of skillful action, then even if he gets up at the proper time from his bed and touches the earth, he is still pure. If he doesn't touch the earth, he is still pure. If he touches wet cow dung, he is still pure. If he doesn't touch wet cow dung, he is still pure. If he touches green grass If he doesn't touch green grass If he worships a fire If he doesn't worship a fire If he pays homage to the sun with clasped hands If he doesn't pay homage to the sun with clasped hands If he goes down into the water three times by nightfall If he doesn't go down into the water three times by nightfall, he is still pure.
Because these ten courses of skillful action are pure and cause purity. Furthermore, as a result of being endowed with these ten courses of skillful action, [rebirth among] the devas is declared, [rebirth among] human beings is declared — that or any other good destination. It's through the activities of one's life that one's discernment shines. Bodily misconduct, verbal misconduct, mental misconduct Good bodily conduct, good verbal conduct, good mental conduct Which four?
There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable.
For a fool doesn't reflect, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable. But a wise person reflects, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.
For a fool doesn't reflect, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable. But a wise person reflects, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.
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The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice leading to the cessation of kamma should be known. Why was it said? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the heavenly worlds.
After the force of one's kamma leading to rebirth in those levels has worn out, one is reborn elsewhere. From the cessation of contact is the cessation of kamma; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of kamma. From the arising of this comes the arising of that. When this isn't, that isn't. From the stopping of this comes the stopping of that. Because it is afflicted ruppati , thus it is called 'form.
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Because it is afflicted, it is called form. Because it feels, thus it is called 'feeling. It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling. Because it perceives, thus it is called 'perception.
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It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.