GOVERNOR TOMBLIN DELIVERS STATE OF THE STATE ADDRESS

 

Address highlights top priorities and key pieces of legislation

 

CHARLESTON, W.Va. (January 13, 2016) - Gov. Earl Ray Tomblin today delivered the 2016 State of the State Address in the House Chamber at the State Capitol Complex.

  

Gov. Tomblin's remarks included an overview of new programs and initiatives related to his top priorities as governor, as well as a number of new pieces of legislation he plans to introduce during the 2016 Legislative Session.

  

Since becoming governor in November 2010, Gov. Tomblin has focused on issues such as workforce development, combatting substance abuse, responsible fiscal policies and job creation. Following are highlights from the State of the State speech and other legislative initiatives of Gov. Tomblin.

 

ECONOMIC DEVELOPMENT

 

Gov. Tomblin has worked to create a positive business climate now and for decades to come, and he remains committed to working with business and industry leaders from a variety of industries to create new investments and bring jobs to West Virginia. Companies from across the nation and around the world are noticing the changes the state has made, and nationally and internationally recognized companies - including Macy's Amazon, Quad Graphics, Hino Motors, Diamond Electric, Toyota and Procter and Gamble - have chosen to locate, expand and invest in West Virginia.

  

Tonight, Gov. Tomblin added another company to the list of those that have committed to West Virginia. During the address, Gov. Tomblin announced polymer additive manufacturer Addivant has decided to stay and expand operations in Morgantown, saving nearly 100 jobs and adding at least $12 million in new investments and additional opportunities for employment.

  

While these large investments are a vital part of West Virginia's long-term success, Gov. Tomblin is also committed to ensuring small business owners have a chance to excel and grow. Tonight, Gov. Tomblin introduced the Self-Employment Assistance Act, designed to make it easier for unemployed West Virginians to get the help they need to open a business. The act allows entrepreneurs to continue receiving unemployment benefits while establishing their new business. This helps owners reinvest in their new venture and employees, while also providing a steady source of financial support for their families.

 

WORKFORCE DEVELOPMENT

 

In working to bring new investments and create jobs, Gov. Tomblin has also made it a top priority to ensure these jobs are filled by skilled and well-trained West Virginians. With the help of his Workforce Planning Council, Gov. Tomblin has established new workforce development programs and strengthened existing initiatives to meet the needs of business and industry operating here. The state has received more than $40 million in federal grant funding to support Workforce West Virginia operations across the state, helping coal miners, their families, and those who have exhausted their unemployment benefits find careers in growing industries.

  

Through a collaborative partnership among business, industry, education and labor leaders, Gov. Tomblin has established a new Regional Job Matching Database, an online source for both educational program listings and employment opportunities available close to people's homes. This database will help match students with training programs in critical needs areas and connect them with employers seeking those same skills.

  

In addition, Gov. Tomblin also plans to introduce legislation that will expand the West Virginia Department of Health and Human Resources' (WVDHHR) Temporary Assistance to Need Families (TANF) pilot program. Through a partnership with the WVDHHR and Southern West Virginia Community and Technical College, the pilot program was designed to help West Virginians already receiving TANF benefits enroll in college courses, get access to financial aid and work with advisors to begin a new career path to support themselves and their families. With this program expansion, more West Virginians will receive the help and support they need to become productive, successful members of their local communities.

 

STRENGTHENING SOUTHERN WEST VIRGINIA

 

Gov. Tomblin has dedicated much of his public service to supporting West Virginia's coal miners and their families. In recent years, both the state and nation have experienced unprecedented downturns in this industry, adversely affecting local operations and devastating the lives of many hardworking West Virginians.

 

Tonight, Gov. Tomblin highlighted ongoing efforts to support and strengthen all those affected by the downturn in the coal industry. The state has submitted an application to the National Disaster Resilience Competition (NDRC), seeking more than $140 million in funding from the United States Department of Housing and Urban Development. This competition has the potential to help Boone, Lincoln, Logan, Mingo, McDowell and Wyoming counties adjust, adapt and advance their communities. If successful, funding will be allocated to help repair and rebuild aging infrastructure, promote land use planning and hazard reduction efforts and stimulate housing and economic development in the region.

  

Gov. Tomblin tonight also announced plans to develop of the largest industrial site in West Virginia history - the former Hobet surface mine in Boone and Lincoln counties. At 12,000 acres, this property is large enough to fit every major economic development project in recent history - with thousands of acres left over. The state is working in partnership with local landowners, Marshall University, West Virginia University and the Virginia Conservation Legacy Fund to find ways to re-develop this site and diversify southern West Virginia's economy.

 

ENERGY

 

In working to ensure West Virginia's energy sector is strong and diverse, Gov. Tomblin has also worked hard to support development of West Virginia's abundant Marcellus, Utica and Rogersville shale formations. Tonight, Gov. Tomblin stressed the need to create the processing and pipeline infrastructure necessary to ensure this industry's continued growth now and for years to come, highlighting major investment projects such as the Columbia Gas Mountaineer Xpress pipeline.

  

Gov. Tomblin also announced that while the Department of Environmental Protection continues to work on a feasibility study related to the state's Clean Power Plan Submission, it's likely that plan will include items such as reforestation and replacement of boilers to improve the efficiency of existing coal-fired power plans.

 

TACKLING SUBSTANCE ABUSE

 

Gov. Tomblin has made combatting the state's substance abuse epidemic a top priority of his administration. As communities and families across West Virginia continue to battle substance abuse from a number of fronts, Gov. Tomblin has invested a significant amount of time and funding to strengthen community-based treatment options and programs to give those struggling hope and get them on the road to recovery.

  

Tonight, Gov. Tomblin introduced legislation to support ongoing substance abuse efforts. He announced new licensing requirements for Suboxone and Methadone clinics, requiring medication-assisted treatment facilities to provide comprehensive therapies in coordination with medication to help to treat the root causes behind addictions, rather than simply supplying a short-term fix.

  

In addition, Gov. Tomblin introduced legislation to expand the Opioid Antagonist Act of 2015, making opioid antagonists, such as Narcan, available to any West Virginian without a prescription. This new legislation requires pharmacists to train those who receive this drug on how to administer opioid antagonists and helps the state track those receiving Narcan to help better focus state resources in areas hardest hit by opioid overdoses.

 

JUVENILE JUSTICE

 

Gov. Tomblin's juvenile justice reforms have also made a significant impact on our state's youth, as he has worked to improve outcomes for those currently in the juvenile justice system and provide early-intervention care to at-risk students to keep them in the classroom and out of the courtroom. During his address, Gov. Tomblin touted the success of 2015's Juvenile Justice Reform, specifically highlighting positive results of the truancy diversion program.

  

He also announced the Division of Juvenile Services has reduced the number of kids being sent to out-of-home placements by more than one-third and reduced the number of detention beds by more than 40 percent. So far the state has saved $6 million, and the Division of Juvenile Services is confident West Virginia can double that savings in coming years.

 

EDUCATION

 

Ensuring students remain in the classroom for 180 days of learning is just one of Gov. Tomblin's education priorities, as he is equally committed to ensuring West Virginia's education system stands ready to provide students with the thorough and efficient education they deserve. In addition, they should receive new learning opportunities that supply the skills and hands-on experience they need achieve long-term success in West Virginia.

  

To improve upon West Virginia's educational offerings, Gov. Tomblin has created the Innovation in Education Grant Program, which will not only supply students with special skills and hands-on training, but will also give them the opportunity to compete among their peers on a national and world-wide scale. This new program is designed to reward teachers and schools in West Virginia for innovation and creativity in the classroom. The reallocation of $2.8 million in existing West Virginia Department of Education money will support new classroom offerings that are designed to help students develop and gain these skills in high-demand fields, such as science, technology, engineering, math and entrepreneurship.

 

FISCAL RESPONSIBILITY

 

Throughout his administration, Gov. Tomblin has made sure to enact and uphold fiscally responsible policies. He understands the state is experiencing significant budget challenges, but remains committed to making difficult choices now that will help ensure West Virginia has a bright future now and for years to come.

 

Gov. Tomblin tonight introduced legislation to pay off West Virginia's old workers' compensation debt more than a decade ahead of schedule. This also will remove additional severance taxes on coal and natural gas industries earlier than anticipated, providing much-needed relief for energy businesses struggling with low prices.

  

In helping to ensure West Virginia's tax base is both stable and diverse, Gov. Tomblin tonight also proposed raising the state's tobacco tax by 45 cents to a total of $1 a pack. This increase will not only help discourage West Virginians from smoking or using tobacco products, it will also provide $71.5 million annually to support health-related costs. $43 million of this revenue will help fund PEIA, ensuring public employees do not see the dramatic benefit reductions initially proposed.

  

Gov. Tomblin also proposed legislation to eliminate a sale tax exemption that will bring our state's telecommunications tax in line with 41 other states across the country. This legislation will place the same 6 percent sales tax on cell phone and phone line usage and generate $60 million annually.

  

With these proposed changes, the 2017 budget Gov. Tomblin presented uses no money from the state's Rainy Day Fund and in fact predicts surpluses beginning in 2019.

  

Gov. Tomblin will also introduce the following pieces of legislation:

  

Workforce Innovation & Opportunity Act (WIOA) Reporting Update

 

Updates current West Virginia code to reflect 2014 federal law for compliance and continuation of federal funding from the U.S. Department of Labor.

 

Authorizes information sharing by Workforce West Virginia with the state agencies responsible for vocational rehabilitation, employment and training to better align the workforce system with education and economic development in an effort to create a collective response to economic and labor market challenges on the national, state and local levels.

 

West Virginia Workforce Development Board Updates

 

Updates the composition of the West Virginia Workforce Investment Council and changes its name to the West Virginia Workforce Development Board to comply with WIOA.

 

Borrowing from Rainy Day for Unemployment Compensation Fund

 

Authorizes borrowing in amount up to $25 million to provide additional funds for unemployment compensation.

 

Controlled Substances Monitoring Program (CSMP) Update Bill:

 

Requires practitioners (doctors, pharmacists and others) to register for the CSMP to obtain or renew a license.

 

Creates an administrative fine of $1,000 for failure to register for the CSMP, as well as an administrative fine of $500 for failure to access the CSMP as required.

 

Certificate of Need Exemption for Out-Patient Behavioral Health Community-Based Services

 

Exempts community-based behavioral health care facilities, programs or services from the certificate of need process contained in W.Va. Code 16-2D-1 et seq.

 

811 - One Call System

 

Makes underground pipelines of 4" in diameter and greater subject to "call before you dig" reporting if not otherwise required by state or federal law. Applies to gas, oil or any hazardous substance pipelines.

 

Membership in 811 requires an entity to provide mapping data indicating where their underground pipelines are located and to respond within the specified time periods when notified by the 811 administrator and be able to mark its underground pipes.

 

15 Minutes Rule

 

Requires that drilling, production and pipeline activities are subject to the state's 15-minute emergency notification law (WV Code 15-5B-3a (b)(1)).

 

Provisions apply to emergency events that involve a death or serious injuries, unplanned ignitions, fires or explosions and similar serious emergency events (confirmed emergencies) at drilling, production and pipeline sites.

 

Notification must be provided within 15 minutes to the West Virginia Division of Homeland Security and Emergency Management and include preliminary information regarding the nature and extent of the emergency event, any existence or non-existence of threats to public health, substances involved or released and designated principal contact information.

 

Transportation Network Company Bill (TNC) - Uber/Lyft

 

Authorizes TNCs to operate in West Virginia by obtaining a permit from DMV.

 

Requires automobile insurance and uninsured and underinsured motorist coverage.

 

Requires a zero tolerance for drug and alcohol policy.

 

Requires TNCs to have a nondiscrimination policy and comply with nondiscrimination laws.

 

Office of Coalfield Community Development Bill

 

Continues the Office of Coalfield Community Development in Commerce (previously in Division of Energy)

 

Air Ambulance Bill

 

Provides air transportation or related emergency or treatment services providers operating in West Virginia from collecting more for service from PEIA covered persons than the currently allowable Medicare reimbursement rate.

 

Repeal Behavioral Health Severance & Privilege Tax

 

Eliminates the behavioral health severance and privilege tax and limits the sales tax exemption on durable medical goods to those purchased for home use only.

 

The change is believed to be revenue neutral and will help ensure continued federal matching funds for Medicaid and Medicare.

 

Reduce Required Annual Severance Tax Deposit to Infrastructure Bond Fund

 

Reduces the amount of severance tax proceeds deposited into the West Virginia Infrastructure General Obligation Debt Service Fund for payment of debt service on such bonds from $22.5 million annually to an amount equal to annual debt service, not to exceed $22.25 million annually.

 

Personal Income Tax update

 

Updates the Personal Income Tax code to be in compliance with federal tax laws

 

CNIT Update & Revised Filing Date

 

Updates the Corporate Net Income Tax code to be in compliance with federal tax laws.

 

Intermodal

 

Terminates funding of the Special Railroad and Intermodal Enhancement Fund beginning January 1, 2016. The source of funding is corporate net income taxes.

 

Racetrack and Historic Hotel Modernization Funds Cessation

 

Ends the Licensed Racetrack Modernization Fund and Historic Hotel Modernization Fund and moves all funds currently in such funds to the General Revenue Fund.

 

Cessation of Deposit into Road Fund from Sales Tax for FY2016

 

Eliminates for fiscal year 2016 the deposit of sales tax proceeds into the State Road Fund from sales of construction and maintenance materials acquired by a second party for use in the construction or maintenance of a highway project.

 

Such sales tax proceeds will be deposited into the General Revenue Fund in lieu of the State Road Fund.

 

State Aid Formula Changes

 

Eliminates the Growth County School Facilities Act, which allowed growth county boards of education to designate general fund revenues from new construction (increasing property taxes) for placement in a growth county school facilities act fund.

 

Adjusts the formulas for the foundation allowance for both professional educators and service personnel.

 

Adjusts and eliminates certain adjustments to the foundation allowance for transportation costs (increasing bus life from 12 to 15 years and mileage from 180,000 to 225,000 miles).

 

Adjusts the calculation for the foundation allowance to improve instructional programs.

 

Eliminates certain restrictions in the computation of the local share applicable to growth county schools.

 

Infrastructure Fund Excess Lottery Deposit Reduction

 

Decreases the annual deposit of Excess Lottery revenues to the Infrastructure Fund from $40 million to $30 million for fiscal year 2017.

 

Increases the percentage of funds that may be disbursed from the Infrastructure Fund in the form of grants from 20% to 50% for fiscal year 2017.

 

SBA Deposit Reduction

 

Decreases for fiscal year 2017 the annual deposit of sales tax proceeds into the School Building Authority's School Major Improvement Fund from $5 million to $4 million (was reduced for FY16 to $3 million).

 

Decreases for fiscal year 2017 the School Building Authority's School Construction Fund from $27,216,996 to $24,216,996 (was reduced for FY16 to $21,216,996).

  

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

Italian postcard. G.B. Falci, Milano, La Fotominio. Francesca Bertini and Mario Parpagnoli in L'Ultimo sogno (1921) by Roberto Roberti, father of Sergio Leone.

 

Content of the film: Maria (Bertini ) is chased from her village after the wife of her lover committed suicide. She starts a new life in a fishermen's village. Here the navy officer Guglielmo (Parpagnoli) falls in love with her, dumps his girl, marries Maria and the two sail out for their honeymoon. The former lover Giovanni (Giorgio Bonaiti) shows up, and confronts Guglielmo with his wife's past. Guglielmo kills Giovanni but his love for Maria has been killed too. When his ship is about leave, Maria throws herself into the sea.

 

Mario Parpagnoli (?-?) was an Italian actor and director, whose career peaked in the Italian silent cinema of the late 1910s and early 1920s.

 

Mario Parpagnoli started in career in 1917 in the Italian silent film L’aquila by Mario Gorgiulo, set in the Italian Risorgimento and based on a play by Arturo Colautti. A countess who sleeps with two men has two sons, one pro-Austrian (played by Parpagnoli), the other pro-Italy (Ubaldo Maria del Colle). Parpagnoli then acted in two films by Anton Giulio Bragaglia that made history, even if one is a lost film: Il mio cadavere, which Bragaglia codirected (uncredited) with Riccardo Cassano and based on the novel Francesco Lannas (1851) by Francesco Mastriani. Parpagnoli had the male lead as the penniless composer Daniele who hopes for fortune & fame in Naples, but is refused the hand of a young contess until he earns a million. Emigrated, he meets an old gentleman who nominates him his heir, but in order to speed up things Daniele kills the old man, inherits and runs to Naples to marry his countess, but then discovers he killed his own father and goes berserk. Sets were by the Futurist Enrico Prampolini.

 

Parpagnoli also acted in another film by Bragaglia and Cassano, Thais, again with sets by Prampolini. Leading actress was Thais Galitzky as an extravagant and cruel femme fatale, who meets her equal in a cold count (Parpagnoli), who rejects both her and her friend Bianca (Ileana Leonidoff). When Thais finally manages to melt the count’s heart and then reject him, she tells so to Bianca, who, madly in love with the count, rides away on her horse in a maddening galop and is killed underway. Thais then repents and kills herself by mortal vapours which exit from strange eye-shaped gaps in her room. A print of Thais was found and restored in Paris, even if incomplete.

 

After some neglectable dramas (a.o. with Claretta Rosaj) and a propaganda film, Parpagnoli had the male lead again in Cassano’s comedy L’Ultimo dei Cognac (1918), based on a story by the famous Trilussa, and dealing with heirs hunting for the fortune of a bonvivant. After a minor role in Alberto Capozzi’s Martino il trovatello (1919), Parpagnoli played the lover of Diana Karenne in Gennaro Righelli’s La peccatrice casta (1919) and again in La signora delle rose (Diana Karenne 1919) and the lover of Vittoria Lepanto in Per aver visto (Enrico Roma 1920). In 1920 Parpagnoli peaked with some 10 films in one year. While he had a minor part in the Hesperia divafilm Chimere (Baldassarre Negroni 1920), he had the male lead opposite Rina Maggi in La complice muta (1921), directed by star actor Livio Pavanelli, and opposite Pauline Polaire in L’istinto (Negroni 1920), about a rich writer falling in love with a poor thief.

 

After the neglectable Liberazione (Jacques Creusy 1921) and a supporting part in the divafilm Zoya (Giulio Antamoro 1920) with Diana Karenne, Parpagnoli had the male lead opposite Francesca Bertini in La sfinge (Roberti 1921), based on Feuillet’s Le sphynx (1874), Marion, artista di caffè-concerto (Roberti 1920), based on Annie Vivanti’s novel, and Maddalena Ferat (Roberto Roberti 1921), based on Emile Zola’s Madeleine (1865) and produced by Bertini’s own company. After the Bertini film L’ultimo sogno (Roberti 1921), Parpagnoli was the adventurer who ruins a princess’s family life in La valse ardente (Augusto Genina 1921), with Edy Darclea and Marcella Sabattini. The story was shamelessly copied from the earlier Bertini divafilm Sangue bleu (Nino Oxilia 1914).

In 1922 Parpagnoli was the rival of Sandro Salvini in La fanciulla, il poeta e la laguna by Carmine Gallone. Parpagnoli is a poet, haunted by letters of young Venetian girl. Cynically and proudly, he asks his secretary to respond to the girl… In addition to various films by Toddi starring Vera D’Angara, including the ghost story Al confine della morte (Toddi 1922) - for which Parpagnoli’s performance and the photography by Romagnoli was praised, Fu cosí che… (1922) and L’amore e il codicillo (1923), the actor had a supporting part as bad guy in La rosa di Fortunio (Luciano Doria 1922) with Diomira Jacobini and Lido Manetti, and another one in the Pina Menichelli vehicle L’ospite sconosciuta (Telemaco Ruggeri 1923).

 

It was probably on the set of Mario Bonnard’s adaptation of I promessi sposi/The Betrothed (1922) that Parpagnoli met his future wife, actress Emilia Vidali - daughter of film producer/director/actor Giovanni Enrico Vidali. She played Lucia while he himself played the evil Don Rodrigo. Italian critics considered the film 'too grey', but audiences loved it and the film was awarded a golden medal at a film festival in Turin in 1923. For Emilia Vidali, who had been away from the film set for several years, it didn’t mean a full comeback, and after one more film, Amore e destino/Love and Fate (1923) directed by Parpagnoli and with both Vidali and Parpagnoli in the leads, she left the Italian screen again. Vidali and Parpagnoli had married in the meantime. Because of the crisis in the Italian cinema, the couple emigrated to Argentine. There they played in the film Galleguita (1924, Julio Irigoyen). In 1930 Parpagnoli scripted and directed in Buenos Aires the musical film Adios Argentina (Goodbye Argentina), in which Mexican star Libertad Lamarque had her debut. The film starred Ada Cornero and Pierina Dealessi. The film was originally made as a silent film, but later a soundtrack was added. While Vidali returned to Europe in 1930, Parpagnoli remained in Argentine, working as official for the Empresas Filmadroas Italianas in the 1950s.

 

Sources: IMDB, Vittorio Martinelli, Il cinema muto italiano, 1917-1930.

  

Francesca Bertini (1892-1985), originally Elena Vitiello, had already a prolific career in one-, two- and threereelers for the Italian companies Cines and Celio, before she received diva status from 1914 on. In 1921 she married count Paul Cartier but divorced him. In order to take care of her son, she returned to the film sets, continuing to act with some regularity until 1930. Her last performance in a feature film was that of a nun in Bertolucci's Novecento (1977). She surely was one of the first Italian film stars.

 

For more postcards, a bio and clips check out our blog European Film Star Postcards.

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Foot Battle Harness (Kempfküriss) - Maximilian I (1459-1519), Francesco da Merate from Milan, Hofplattner (Court armourer) in Arbois, Arbois/ Burgundy, before 1508

The Kempfküriß for foot battle, a with different cutting and stabbing weapons faught duel, is characterized by the barrel-like hoop skirt, which offered maximum protection with the best mobility for the legs. This armor bears the brands of the in Franche Comté by Maximilian in 1495 founded Hofplattnerei (Court armourer) in Arbois, as its head King Maximilian Francesco da Merate of Milan committed. The royal crown within the brand results the time of origin before the coronation of Emperor Maximilian I. 1508.

Fusskampfharnisch (Kempfküriss) - Maximilian I. (1459-1519), Francesco da Merate aus Mailand, Hofplattner in Arbois, Arbois/Burgung, vor 1508.

Der Kempfküriß für den Fußkampf, ein mit verschiedenen Hieb- und Stichwaffen ausgetragener Zweikampf, zeichnet sich durch den tonnenartigen Reifrock aus, der bei bester Beweglichkeit für die Beine größtmöglichen Schutz bot. Dieser Harnisch trägt die Marken der von Maximilian 1495 in der Franche Comté gegründeten Hofplattnerei in Arbois, als dessen Leiter der König den Mailänder Francesco da Merate verpflichtete. Die Königskrone innerhalb der Marke ergibt die Entstehungszeit vor der Kaiserkrönung Maximilians I. 1508.

Austria Kunsthistorisches Museum

Federal Museum

Logo KHM

Regulatory authority (ies)/organs to the Federal Ministry for Education, Science and Culture

Founded 17 October 1891

Headquartered Castle Ring (Burgring), Vienna 1, Austria

Management Sabine Haag

www.khm.at website

Main building of the Kunsthistorisches Museum at Maria-Theresa-Square

The Kunsthistorisches Museum (KHM abbreviated) is an art museum in Vienna. It is one of the largest and most important museums in the world. It was opened in 1891 and 2012 visited of 1.351.940 million people.

The museum

The Kunsthistorisches Museum is with its opposite sister building, the Natural History Museum (Naturhistorisches Museum), the most important historicist large buildings of the Ringstrasse time. Together they stand around the Maria Theresa square, on which also the Maria Theresa monument stands. This course spans the former glacis between today's ring road and 2-line, and is forming a historical landmark that also belongs to World Heritage Site Historic Centre of Vienna.

History

Archduke Leopold Wilhelm in his Gallery

The Museum came from the collections of the Habsburgs, especially from the portrait and armor collections of Ferdinand of Tyrol, the collection of Emperor Rudolf II (most of which, however scattered) and the art collection of Archduke Leopold Wilhelm into existence. Already In 1833 asked Joseph Arneth, curator (and later director) of the Imperial Coins and Antiquities Cabinet, bringing together all the imperial collections in a single building .

Architectural History

The contract to build the museum in the city had been given in 1858 by Emperor Franz Joseph. Subsequently, many designs were submitted for the ring road zone. Plans by August Sicard von Sicardsburg and Eduard van der Null planned to build two museum buildings in the immediate aftermath of the Imperial Palace on the left and right of the Heroes' Square (Heldenplatz). The architect Ludwig Förster planned museum buildings between the Schwarzenberg Square and the City Park, Martin Ritter von Kink favored buildings at the corner Währingerstraße/ Scots ring (Schottenring), Peter Joseph, the area Bellariastraße, Moritz von Loehr the south side of the opera ring, and Ludwig Zettl the southeast side of the grain market (Getreidemarkt).

From 1867, a competition was announced for the museums, and thereby set their current position - at the request of the Emperor, the museum should not be too close to the Imperial Palace, but arise beyond the ring road. The architect Carl von Hasenauer participated in this competition and was able the at that time in Zürich operating Gottfried Semper to encourage to work together. The two museum buildings should be built here in the sense of the style of the Italian Renaissance. The plans got the benevolence of the imperial family. In April 1869, there was an audience with of Joseph Semper at the Emperor Franz Joseph and an oral contract was concluded, in July 1870 was issued the written order to Semper and Hasenauer.

Crucial for the success of Semper and Hasenauer against the projects of other architects were among others Semper's vision of a large building complex called "Imperial Forum", in which the museums would have been a part of. Not least by the death of Semper in 1879 came the Imperial Forum not as planned for execution, the two museums were built, however.

Construction of the two museums began without ceremony on 27 November 1871 instead. Semper moved to Vienna in the sequence. From the beginning, there were considerable personal differences between him and Hasenauer, who finally in 1877 took over sole construction management. 1874, the scaffolds were placed up to the attic and the first floor completed, built in 1878, the first windows installed in 1879, the Attica and the balustrade from 1880 to 1881 and built the dome and the Tabernacle. The dome is topped with a bronze statue of Pallas Athena by Johannes Benk.

The lighting and air conditioning concept with double glazing of the ceilings made ​​the renunciation of artificial light (especially at that time, as gas light) possible, but this resulted due to seasonal variations depending on daylight to different opening times .

Kuppelhalle

Entrance (by clicking the link at the end of the side you can see all the pictures here indicated!)

Grand staircase

Hall

Empire

The Kunsthistorisches Museum was on 17 October 1891 officially opened by Emperor Franz Joseph I. Since 22 October 1891 , the museum is accessible to the public. Two years earlier, on 3 November 1889, the collection of arms, Arms and Armour today, had their doors open. On 1 January 1890 the library service resumed its operations. The merger and listing of other collections of the Highest Imperial Family from the Upper and Lower Belvedere, the Hofburg Palace and Ambras in Tyrol will need another two years.

189, the farm museum was organized in seven collections with three directorates:

Directorate of coins, medals and antiquities collection

The Egyptian Collection

The Antique Collection

The coins and medals collection

Management of the collection of weapons, art and industrial objects

Weapons collection

Collection of industrial art objects

Directorate of Art Gallery and Restaurieranstalt (Restoration Office)

Collection of watercolors, drawings, sketches, etc.

Restoration Office

Library

Very soon the room the Court Museum (Hofmuseum) for the imperial collections was offering became too narrow. To provide temporary help, an exhibition of ancient artifacts from Ephesus in the Theseus Temple was designed. However, additional space had to be rented in the Lower Belvedere.

1914, after the assassination of Franz Ferdinand, heir to the throne, his " Estonian Forensic Collection " passed to the administration of the Court Museum. This collection, which emerged from the art collection of the house of d' Este and world travel collection of Franz Ferdinand, was placed in the New Imperial Palace since 1908. For these stocks, the present collection of old musical instruments and the Museum of Ethnology emerged.

The First World War went by, apart from the oppressive economic situation without loss. The farm museum remained during the five years of war regularly open to the public.

Until 1919 the K.K. Art Historical Court Museum was under the authority of the Oberstkämmereramt (head chamberlain office) and belonged to the House of Habsburg-Lorraine. The officials and employees were part of the royal household.

First Republic

The transition from monarchy to republic, in the museum took place in complete tranquility. On 19 November 1918 the two imperial museums on Maria Theresa Square were placed under the state protection of the young Republic of German Austria. Threatening to the stocks of the museum were the claims raised in the following weeks and months of the "successor states" of the monarchy as well as Italy and Belgium on Austrian art collection. In fact, it came on 12th February 1919 to the violent removal of 62 paintings by armed Italian units. This "art theft" left a long time trauma among curators and art historians.

It was not until the Treaty of Saint-Germain of 10 September 1919, providing in Article 195 and 196 the settlement of rights in the cultural field by negotiations. The claims of Belgium, Czechoslovakia, and Italy again could mostly being averted in this way. Only Hungary, which presented the greatest demands by far, was met by more than ten years of negotiation in 147 cases.

On 3 April 1919 was the expropriation of the House of Habsburg-Lorraine by law and the acquisition of its property, including the "Collections of the Imperial House" , by the Republic. Of 18 June 1920 the then provisional administration of the former imperial museums and collections of Este and the secular and clergy treasury passed to the State Office of Internal Affairs and Education, since 10 November 1920, the Federal Ministry of the Interior and Education. A few days later it was renamed the Art History Court Museum in the "Kunsthistorisches Museum, Vienna State", 1921 "Kunsthistorisches Museum" . Of 1st January 1921 the employees of the museum staff passed to the state of the Republic.

Through the acquisition of the former imperial collections owned by the state, the museum found itself in a complete new situation. In order to meet the changed circumstances in the museum area, designed Hans Tietze in 1919 the "Vienna Museum program". It provided a close cooperation between the individual museums to focus at different houses on main collections. So dominated exchange, sales and equalizing the acquisition policy in the interwar period. Thus resulting until today still valid collection trends. Also pointing the way was the relocation of the weapons collection from 1934 in its present premises in the New Castle, where since 1916 the collection of ancient musical instruments was placed.

With the change of the imperial collections in the ownership of the Republic the reorganization of the internal organization went hand in hand, too. Thus the museum was divided in 1919 into the

Egyptian and Near Eastern Collection (with the Oriental coins)

Collection of Classical Antiquities

Collection of ancient coins

Collection of modern coins and medals

Weapons collection

Collection of sculptures and crafts with the Collection of Ancient Musical Instruments

Picture Gallery

The Museum 1938-1945

Count Philipp Ludwig Wenzel Sinzendorf according to Rigaud. Clarisse 1948 by Baroness de Rothschildt "dedicated" to the memory of Baron Alphonse de Rothschildt; restituted to the Rothschilds in 1999, and in 1999 donated by Bettina Looram Rothschild, the last Austrian heiress.

With the "Anschluss" of Austria to the German Reich all Jewish art collections such as the Rothschilds were forcibly "Aryanised". Collections were either "paid" or simply distributed by the Gestapo at the museums. This resulted in a significant increase in stocks. But the KHM was not the only museum that benefited from the linearization. Systematically looted Jewish property was sold to museums, collections or in pawnshops throughout the empire.

After the war, the museum struggled to reimburse the "Aryanised" art to the owners or their heirs. They forced the Rothschild family to leave the most important part of their own collection to the museum and called this "dedications", or "donations". As a reason, was the export law stated, which does not allow owners to perform certain works of art out of the country. Similar methods were used with other former owners. Only on the basis of international diplomatic and media pressure, to a large extent from the United States, the Austrian government decided to make a change in the law (Art Restitution Act of 1998, the so-called Lex Rothschild). The art objects were the Rothschild family refunded only in the 1990s.

The Kunsthistorisches Museum operates on the basis of the federal law on the restitution of art objects from the 4th December 1998 (Federal Law Gazette I, 181 /1998) extensive provenance research. Even before this decree was carried out in-house provenance research at the initiative of the then archive director Herbert Haupt. This was submitted in 1998 by him in collaboration with Lydia Grobl a comprehensive presentation of the facts about the changes in the inventory levels of the Kunsthistorisches Museum during the Nazi era and in the years leading up to the State Treaty of 1955, an important basis for further research provenance.

The two historians Susanne Hehenberger and Monika Löscher are since 1st April 2009 as provenance researchers at the Kunsthistorisches Museum on behalf of the Commission for Provenance Research operating and they deal with the investigation period from 1933 to the recent past.

The museum today

Today the museum is as a federal museum, with 1st January 1999 released to the full legal capacity - it was thus the first of the state museums of Austria, implementing the far-reaching self-financing. It is by far the most visited museum in Austria with 1.3 million visitors (2007).

The Kunsthistorisches Museum is under the name Kunsthistorisches Museum and Museum of Ethnology and the Austrian Theatre Museum with company number 182081t since 11 June 1999 as a research institution under public law of the Federal virtue of the Federal Museums Act, Federal Law Gazette I/115/1998 and the Museum of Procedure of the Kunsthistorisches Museum and Museum of Ethnology and the Austrian Theatre Museum, 3 January 2001, BGBl II 2/ 2001, in force since 1 January 2001, registered.

In fiscal 2008, the turnover was 37.185 million EUR and total assets amounted to EUR 22.204 million. In 2008 an average of 410 workers were employed.

Management

1919-1923: Gustav Glück as the first chairman of the College of science officials

1924-1933: Hermann Julius Hermann 1924-1925 as the first chairman of the College of the scientific officers in 1925 as first director

1933: Arpad Weixlgärtner first director

1934-1938: Alfred Stix first director

1938-1945: Fritz Dworschak 1938 as acting head, from 1938 as a chief in 1941 as first director

1945-1949: August von Loehr 1945-1948 as executive director of the State Art Collections in 1949 as general director of the historical collections of the Federation

1945-1949: Alfred Stix 1945-1948 as executive director of the State Art Collections in 1949 as general director of art historical collections of the Federation

1949-1950: Hans Demel as administrative director

1950: Karl Wisoko-Meytsky as general director of art and historical collections of the Federation

1951-1952: Fritz Eichler as administrative director

1953-1954: Ernst H. Buschbeck as administrative director

1955-1966: Vincent Oberhammer 1955-1959 as administrative director, from 1959 as first director

1967: Edward Holzmair as managing director

1968-1972: Erwin Auer first director

1973-1981: Friderike Klauner first director

1982-1990: Hermann Fillitz first director

1990: George Kugler as interim first director

1990-2008: Wilfried Seipel as general director

Since 2009: Sabine Haag as general director

Collections

To the Kunsthistorisches Museum are also belonging the collections of the New Castle, the Austrian Theatre Museum in Palais Lobkowitz, the Museum of Ethnology and the Wagenburg (wagon fortress) in an outbuilding of Schönbrunn Palace. A branch office is also Ambras in Innsbruck.

Kunsthistorisches Museum (main building)

Picture Gallery

Egyptian and Near Eastern Collection

Collection of Classical Antiquities

Vienna Chamber of Art

Numismatic Collection

Library

New Castle

Ephesus Museum

Collection of Ancient Musical Instruments

Arms and Armour

Archive

Hofburg

The imperial crown in the Treasury

Imperial Treasury of Vienna

Insignia of the Austrian Hereditary Homage

Insignia of imperial Austria

Insignia of the Holy Roman Empire

Burgundian Inheritance and the Order of the Golden Fleece

Habsburg-Lorraine Household Treasure

Ecclesiastical Treasury

Schönbrunn Palace

Imperial Carriage Museum Vienna

Armory in Ambras Castle

Ambras Castle

Collections of Ambras Castle

Major exhibits

Among the most important exhibits of the Art Gallery rank inter alia:

Jan van Eyck: Cardinal Niccolò Albergati, 1438

Martin Schongauer: Holy Family, 1475-80

Albrecht Dürer : Trinity Altar, 1509-16

Portrait Johann Kleeberger, 1526

Parmigianino: Self Portrait in Convex Mirror, 1523/24

Giuseppe Arcimboldo: Summer 1563

Michelangelo Merisi da Caravaggio: Madonna of the Rosary 1606/ 07

Caravaggio: Madonna of the Rosary (1606-1607)

Titian: Nymph and Shepherd to 1570-75

Portrait of Jacopo de Strada, 1567/68

Raffaello Santi: Madonna of the Meadow, 1505 /06

Lorenzo Lotto: Portrait of a young man against white curtain, 1508

Peter Paul Rubens: The altar of St. Ildefonso, 1630-32

The Little Fur, about 1638

Jan Vermeer: The Art of Painting, 1665/66

Pieter Bruegel the Elder: Fight between Carnival and Lent, 1559

Kids, 1560

Tower of Babel, 1563

Christ Carrying the Cross, 1564

Gloomy Day (Early Spring), 1565

Return of the Herd (Autumn), 1565

Hunters in the Snow (Winter) 1565

Bauer and bird thief, 1568

Peasant Wedding, 1568/69

Peasant Dance, 1568/69

Paul's conversion (Conversion of St Paul), 1567

Cabinet of Curiosities:

Saliera from Benvenuto Cellini 1539-1543

Egyptian-Oriental Collection:

Mastaba of Ka Ni Nisut

Collection of Classical Antiquities:

Gemma Augustea

Treasure of Nagyszentmiklós

Gallery: Major exhibits

de.wikipedia.org/wiki/Kunsthistorisches_Museum

. . . this are handprints of women who committed sati on their husbands funeral pyre

_________________________________________

 

Sati was a social funeral practice among some Indian communities in which a recently widowed woman would immolate herself on her husband’s funeral pyre. The practice was banned several times, with the current ban dating to 1829 by the British.

 

The term is derived from the original name of the goddess Sati, also known as Dakshayani, who self-immolated because she was unable to bear her father Daksha's humiliation of her husband Shiva. The term may also be used to refer to the widow. The term sati is now sometimes interpreted as "chaste woman". Sati appears in both Hindi and Sanskrit texts, where it is synonymous with "good wife"; the term suttee was commonly used by Anglo-Indian English writers.

 

ORIGN

Few reliable records exist of the practice before the time of the Gupta empire, approximately 400 CE. After about this time, instances of sati began to be marked by inscribed memorial stones. The earliest of these are found in Sagar, Madhya Pradesh, though the largest collections date from several centuries later, and are found in Rajasthan. These stones, called devli, or sati-stones, became shrines to the dead woman, who was treated as an object of reverence and worship. They are most common in western India. A description of suttee appears in a Greek account of the Punjab written in the first century BCE by historian Diodorus Siculus. Brahmins were forbidden from the practice by the Padma Purana. A chapter dated to around the 10th century indicates that, while considered a noble act when committed by a Kshatriya woman, anyone caught assisting an upper-caste Brahmin in self-immolation as a "sati" was guilty of Brahminicide.

 

The ritual has prehistoric roots, and many parallels from other cultures are known. Compare for example the ship burial of the Rus' described by Ibn Fadlan, where a female slave is burned with her master.

 

Aristobulus of Cassandreia, a Greek historian who traveled to India with the expedition of Alexander the Great, recorded the practice of sati at the city of Taxila. A later instance of voluntary co-cremation appears in an account of an Indian soldier in the army of Eumenes of Cardia, whose two wives jumped on his funeral pyre, in 316 BC. The Greeks believed that the practice had been instituted to discourage wives from poisoning their old husbands.

 

Voluntary death at funerals has been described in northern India before the Gupta empire. The original practices were called anumarana, and were uncommon. Anumarana was not comparable to later understandings of sati, since the practices were not restricted to widows – rather, anyone, male or female, with personal loyalty to the deceased could commit suicide at a loved one's funeral. These included the deceased's relatives, servants, followers, or friends. Sometimes these deaths stemmed from vows of loyalty, and bear a slight resemblance to the later tradition of junshi in Japan.

 

It is theorized that sati, enforced widowhood, and girl marriage were customs that were primarily intended to solve the problem of surplus women and surplus men in a caste and to maintain its endogamy.

 

Apart from the Indian subcontinent, origins of this practice have been found in many parts of the world; it was followed by the ancient Egyptians, Thracians, Scythians, Scandinavians, Chinese, as well as people of Oceania and Africa.

 

Sati remained legal in some princely states for a time after it had been abolished in lands under British control. Jaipur banned the practice in 1846. Nepal continued to practice Sati well into the 20th century.

 

On the Indonesian island of Bali, sati (known as masatya) was practised by the aristocracy as late as 1905, until Dutch colonial rule pushed for its termination.

 

Following outcries after each instance, the government has passed new measures against the practice, which now effectively make it illegal to be a bystander at an event of sati. The law now makes no distinction between passive observers to the act and active promoters of the event; all are supposed to be held equally guilty. Other measures include efforts to stop the 'glorification' of the dead women. Glorification includes the erection of shrines to the dead, the encouragement of pilgrimages to the site of the pyre, and the derivation of any income from such sites and pilgrims.

 

Another instance of systematic Sati happened in 1973, when Savitri Soni sacrificed her life with her husband in Kotadi village of Sikar District in Rajasthan. Thousands of people witnessed this incident.

 

Although many have tried to prevent the act of sati by banning it and reinforcing laws against it, it is still being practiced (on rare occasions) in India under coercion or by voluntary burning, as in the case of Charan Shah: a 55 year-old widow of Manshah who burnt herself on the pyre of her husband in the village of Satpura in Uttar Pradesh on 11 November 1999. Her death on the funeral pyre has provoked much controversy, as there have been questions as to whether she willingly performed the Sati or was coerced. Charan Shah had not professed strong feelings to become a Sati to any of her family members, and no one saw her close to the burning body of her husband before she jumped into the fire. The villagers, including her sons, say that she became a Sati of her own accord and that she was not forced into it. They continue to pay their respects to the house of Charan Shah. It has become a shrine for the villagers, as they strongly believe that one who has become a sati is a deity; she is worshipped and endowed with gifts.

 

NUMBERS

There are no reliable figures for the numbers who died by sati across the country. A local indication of the numbers is given in the records kept by the Bengal Presidency of the British East India Company. The total figure of known occurrences for the period 1813 to 1828 is 8,135; another source gives a comparable number of 7,941 from 1815 to 1828, thus giving an average of about 507 to 567 documented incidents per year in that period. Raja Ram Mohan Roy estimated that there were ten times as many cases of Sati in Bengal compared to the rest of the country. Bentinck, in his 1829 report, states that 420 occurrences took place in one (unspecified) year in the 'Lower Provinces' of Bengal, Bihar and Orissa, and 44 in the 'Upper Provinces' (the upper Gangetic plain).

 

WIKIPEDIA

This photograph needs to be interpreted with caution and this caption should also be understood as an inevitably subjective interpretation.

 

As I was photographing police arrests during the protest against the proscription of Palestine Action on 6 September 2025, I noticed a woman wearing a keffiyeh being arrested at approximately 8 pm, though I should stress that I don't know whether she had actually committed any crime or what exactly she was being arrested on suspicion of.

 

The photograph has not been edited in any way from the original standard jpg, except that the woman's face has been blurred to protect her identity, as well as the name tag showing on the uniform of one of the arresting officers.

 

++++++++++++++++++++++++

 

Protest and the Price of Dissent: Palestine Action and the Criminalisation of Conscience

 

Parliament Square on Saturday, 6 September 2025 was a scene of quiet, almost solemn defiance. The air, usually thick with the noise of London traffic and crowds of tourists, was instead filled with a palpable tension, a shared gravity that emanated from the quiet determination of hundreds of protesters, many of them over 60 years old, some sitting on steps or stools and others lying on the grass.

 

They held not professionally printed banners, but handwritten cardboard signs, their messages stark against the historic grandeur of their surroundings. This was not a march of chants and slogans, but a silent vigil of civil disobedience, a deliberate and calculated act of defiance against the state.

 

On that day, my task was to photograph the protest against the proscription of the direct-action group Palestine Action. While not always agreeing entirely with the group’s methods, I could not help but be struck by the profound dedication etched on the faces of the individual protesters.

 

As they sat in silence, contemplating both the horrific gravity of the situation in Gaza and the enormity of the personal risk they were taking — courting arrest under terror laws for holding a simple placard — their expressions took on a quality not dissimilar to what war photographers once called the “thousand-yard stare.” It was a look of weary but deep and determined resolve, a silent testament to their readiness to face life-changing prosecution in the name of a principle.

 

This scene poses a profound and unsettling question for modern Britain. How did the United Kingdom, a nation that prides itself on its democratic traditions and the right to protest, arrive at a point where hundreds of its citizens — clergy, doctors, veterans, and the elderly — could be arrested under counter-terrorism legislation for an act of silent, peaceful protest?

 

The events of that September afternoon were the culmination of a complex and contentious series of developments, but their significance extends far beyond a single organisation or demonstration. The proscription of Palestine Action has become a critical juncture in the nation’s relationship with dissent, a test of the elasticity of free expression, and a stark examination of its obligations under international law in the face of Israel deliberately engineering a catastrophic humanitarian crisis in Gaza.

 

To understand what is at stake, one must unravel the threads that led to that moment: the identity of the movement, the state’s legal machinery of proscription, the confrontation in Parliament Square, and the political context that compelled so many to risk their liberty.

 

Direct Action and the State’s Response

 

Palestine Action, established in 2020, has never hidden its approach. Unlike traditional lobbying groups, it rejected appeals to political elites in favour of disrupting the physical infrastructure of complicity: factories producing parts for Israeli weapons systems, offices of arms manufacturers, and — eventually — military installations themselves.

 

Its tactics, while non-violent, were disruptive and confrontational. Red paint sprayed across buildings to symbolise blood, occupations that halted production, chains and locks on factory gates. For supporters, these were acts of conscience against a system enabling atrocities in Gaza. For the state, they were criminal disruptions of commerce.That clash escalated steadily.

 

In Oldham, a persistent campaign against Elbit Systems, a key manufacturer in the Israeli arms supply chain, culminated in the company abandoning its Ferranti site. Later actions targeted suppliers for F-35 fighter jets and other arms manufacturers.

 

These were no random acts of mindless vandalism but part of a deliberate strategy: to impose costs high enough that complicity in Israel’s war effort would become unsustainable.The decisive rupture came in June 2025, when activists infiltrated RAF Brize Norton, Britain’s largest airbase, and sprayed red paint into the engines of refuelling aircraft linked to operations over Gaza.

 

For the activists, it was a desperate attempt to interrupt a supply chain of surveillance and logistical support to a state commiting genocide. For the government, it crossed a line: military assets had been attacked. Within days, the Home Secretary announced Palestine Action would be proscribed as a terrorist organisation.

 

Proscription and the Expansion of “Terrorism”

 

Here lies the heart of the controversy. The Terrorism Act 2000 defines terrorism with unusual breadth, encompassing not only threats to life but also “serious damage to property” carried out for political or ideological aims. In this capacious definition, breaking a factory window or disabling a machine can be legally assimilated to mass murder.

 

By invoking this law, the government placed Palestine Action on the same legal footing as al-Qaeda or ISIS. Supporting it — even symbolically — became a serious offence. Since July 2025, merely expressing support for the organization can carry a maximum prison sentence of 14 years. This is based on Section 12 of the Terrorism Act 2000. The specific offense is "recklessly expressing support for a proscribed organisation". However, according to Section 13 of the Act, a lower-level offence for actions like displaying hand held placards in support of a proscribed group carries a maximum sentence of six months imprisonment or a fine of five thousand pounds or both.

 

Civil liberties groups and human rights bodies have denounced the proscription move as disproportionate. Their concern was not primarily whether Palestine Action’s tactics might violate existing criminal law. One might reasonably argue that they did unless they might sometimes be justified in the name of preventing a greater crime. But whether reframing those actions as “terrorism” represented a dangerous category error.

 

As many pointed out, terrorism has historically referred to violence against civilians. Expanding it to cover property damage risks draining the term of meaning. Worse, it arms the state with a stigma so powerful that it can delegitimise entire political positions without debate.T

 

he implications go further. Proscription does not simply criminalise acts. It criminalises expressions of allegiance, conscience and even speech. To say “I support Palestine Action” is no longer an opinion but technically a serious crime. The state has moved from punishing deeds to punishing expressions of solidarity — a move with chilling consequences for democratic life.

 

Parliament Square: Civil Disobedience on Trial

 

It was this transformation that brought nearly 1,500 people into Parliament Square on 6 September. They knew what awaited them. Organisers announced in advance that protesters would hold signs reading: “I oppose genocide. I support Palestine Action.” In doing so, they openly declared their intent to break the law.

 

The crowd was strikingly diverse. Retired doctors, clergy, war veterans, even an 83-year-old Anglican priest. Disabled activists came in wheelchairs; descendants of Holocaust survivors stood beside young students. This was not a hardened cadre of militants but a cross-section of society, many of whom had never before faced arrest.

 

At precisely 1 pm, the protesters all sat or lay down silently, cardboard signs raised. There was no chanting, no aggression — only a quiet insistence that they would not accept the criminalisation of conscience.The police response was equally predictable. Hundreds of officers moved systematically through the crowd, arresting anyone displaying a sign.

 

By the end of the day, nearly 900 people were detained under counter-terrorism law. It was one of the largest mass arrests in modern British history.Official statements later alleged police were met with violence — officers punched, spat on, objects thrown. Yet independent observers, including Amnesty International, contradicted this. They reported a peaceful assembly disrupted by aggressive policing: batons drawn, protesters shoved, some bloodied.

 

www.amnesty.org/zh-hans/documents/eur45/0273/2025/en/

 

Video footage supported at least some of Amnesty's report.

 

www.youtube.com/watch?v=mZQGFrqCf5U&t=1283s

 

The two narratives were irreconcilable, but only one carried the weight and authority of the state.The entire event unfolded as political theatre. The government proscribed a group, thereby creating a new crime. Protesters, convinced the law was unjust, announced their intent to commit that crime peacefully.

 

The police, forewarned, staged a vast operation. Each side acted out its script. The spectacle allowed the state to present itself as defending order against extremism — while in reality silencing dissent.

 

The Humanitarian Context: Why Protesters Risked All

 

To see the Parliament Square protest as a parochial dispute over free speech is to miss its driving force. The demonstrators were not there merely to defend abstract principles. They were responding to what they, and a growing body of international experts, describe as a genocide in Gaza.

 

By September 2025, Gaza had descended into almost total collapse. Over 63,000 Palestinians had been killed, the majority of them women and children. More than 150,000 had been injured, many maimed for life. Entire neighbourhoods had been flattened. Famine was confirmed in August, with Israel continuing to impose and even tighten deliberate restrictions on food, water, and fuel, a strategy condemned by human rights groups as a major war crime. Hospitals lay in ruins. Ninety percent of the population had been displaced.

 

It is in this context that the term genocide has been applied. Legal scholars point not only to mass killings but also to the deliberate infliction of life-destroying conditions, accompanied by rhetoric from Israeli officials dehumanising Palestinians as “human animals.” In September 2025, the International Association of Genocide Scholars declared that Israel’s actions met the legal definition of genocide.

 

www.bbc.co.uk/news/articles/cde3eyzdr63o

 

Major NGOs, UN experts, and even Israeli human rights groups such as B’Tselem echoed that conclusion.

 

For the protesters, then, the question was not abstract but immediate: faced with what they saw as a genocide, could they in good conscience remain silent while their own government criminalised resistance to it? Their answer was to risk arrest, their placards making the moral connection explicit: opposing genocide meant supporting those who sought to stop it.

 

The Price of Dissent

 

The mass arrests in Parliament Square were not an isolated incident of law enforcement. They were the product of a broader trajectory: escalating tactics by a direct-action movement, a humanitarian catastrophe abroad, and a government determined to suppress dissent at home through the bluntest of instruments.

 

The official line insists that Palestine Action’s campaign constituted terrorism and thus warranted proscription. On this view, the arrests were simple enforcement of the law. Yet this account obscures the deeper reality: a precedent in which the state redefined non-lethal protest as terrorism, shifting from punishing actions to criminalising expressions of solidarity.

 

The cost is profound. Once speech and conscience themselves become suspect, dissent is no longer tolerated but pathologised. The chilling effect is already evident: individuals weigh not just whether to join a protest, but whether uttering support might expose them to years in prison.

 

Terror laws, originally justified as a shield against mass violence, are recast as tools of political management.The protesters understood this. That “thousand-yard stare” captured in their faces was not only the weight of potential arrest, but the knowledge of Gaza’s devastation, the famine and rubble, the deaths mounting daily. It was also the recognition that their own government had chosen to silence them rather than address its complicity.

 

In a functioning democracy, the question is not why citizens risk arrest for holding a handwritten cardboard sign. It is why a state finds it necessary to treat that act as a terror offence. The answer reveals a narrowing of democratic space, where conscience itself is deemed subversive. And that narrowing, history teaches, carries consequences not just for those arrested, but for the society that allows it.

 

"Being committed to some goal in your life — a sense of mission, a purpose, even a calling — is a very motivating, very comforting thing. Some people's mission steps up to greet them, others have to hunt theirs down."

 

Source unknown.

memorial to the Raj's wives who committed sati (self immolation)

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Gelen Robinson. Committed to Purdue for football next year. Also IN state champ in wrestling at 220 lb., and runner up in state for shot put and discus.

 

Strobist: AB Einstein in socked beauty dish above and slightly left of camera. 2 AB 800s with 30 degree grids either side for rim lighting.

 

oh boy!

- Camera phone upload powered by ShoZu

GOVERNOR TOMBLIN DELIVERS STATE OF THE STATE ADDRESS

Address highlights top priorities and key pieces of legislation

CHARLESTON, W.Va. (January 13, 2016) - Gov. Earl Ray Tomblin today delivered the 2016 State of the State Address in the House Chamber at the State Capitol Complex.

 

Gov. Tomblin's remarks included an overview of new programs and initiatives related to his top priorities as governor, as well as a number of new pieces of legislation he plans to introduce during the 2016 Legislative Session.

 

Since becoming governor in November 2010, Gov. Tomblin has focused on issues such as workforce development, combatting substance abuse, responsible fiscal policies and job creation. Following are highlights from the State of the State speech and other legislative initiatives of Gov. Tomblin.

ECONOMIC DEVELOPMENT

Gov. Tomblin has worked to create a positive business climate now and for decades to come, and he remains committed to working with business and industry leaders from a variety of industries to create new investments and bring jobs to West Virginia. Companies from across the nation and around the world are noticing the changes the state has made, and nationally and internationally recognized companies - including Macy's Amazon, Quad Graphics, Hino Motors, Diamond Electric, Toyota and Procter and Gamble - have chosen to locate, expand and invest in West Virginia.

  

Tonight, Gov. Tomblin added another company to the list of those that have committed to West Virginia. During the address, Gov. Tomblin announced polymer additive manufacturer Addivant has decided to stay and expand operations in Morgantown, saving nearly 100 jobs and adding at least $12 million in new investments and additional opportunities for employment.

  

While these large investments are a vital part of West Virginia's long-term success, Gov. Tomblin is also committed to ensuring small business owners have a chance to excel and grow. Tonight, Gov. Tomblin introduced the Self-Employment Assistance Act, designed to make it easier for unemployed West Virginians to get the help they need to open a business. The act allows entrepreneurs to continue receiving unemployment benefits while establishing their new business. This helps owners reinvest in their new venture and employees, while also providing a steady source of financial support for their families.

WORKFORCE DEVELOPMENT

In working to bring new investments and create jobs, Gov. Tomblin has also made it a top priority to ensure these jobs are filled by skilled and well-trained West Virginians. With the help of his Workforce Planning Council, Gov. Tomblin has established new workforce development programs and strengthened existing initiatives to meet the needs of business and industry operating here. The state has received more than $40 million in federal grant funding to support Workforce West Virginia operations across the state, helping coal miners, their families, and those who have exhausted their unemployment benefits find careers in growing industries.

  

Through a collaborative partnership among business, industry, education and labor leaders, Gov. Tomblin has established a new Regional Job Matching Database, an online source for both educational program listings and employment opportunities available close to people's homes. This database will help match students with training programs in critical needs areas and connect them with employers seeking those same skills.

  

In addition, Gov. Tomblin also plans to introduce legislation that will expand the West Virginia Department of Health and Human Resources' (WVDHHR) Temporary Assistance to Need Families (TANF) pilot program. Through a partnership with the WVDHHR and Southern West Virginia Community and Technical College, the pilot program was designed to help West Virginians already receiving TANF benefits enroll in college courses, get access to financial aid and work with advisors to begin a new career path to support themselves and their families. With this program expansion, more West Virginians will receive the help and support they need to become productive, successful members of their local communities.

STRENGTHENING SOUTHERN WEST VIRGINIA

Gov. Tomblin has dedicated much of his public service to supporting West Virginia's coal miners and their families. In recent years, both the state and nation have experienced unprecedented downturns in this industry, adversely affecting local operations and devastating the lives of many hardworking West Virginians.

Tonight, Gov. Tomblin highlighted ongoing efforts to support and strengthen all those affected by the downturn in the coal industry. The state has submitted an application to the National Disaster Resilience Competition (NDRC), seeking more than $140 million in funding from the United States Department of Housing and Urban Development. This competition has the potential to help Boone, Lincoln, Logan, Mingo, McDowell and Wyoming counties adjust, adapt and advance their communities. If successful, funding will be allocated to help repair and rebuild aging infrastructure, promote land use planning and hazard reduction efforts and stimulate housing and economic development in the region.

  

Gov. Tomblin tonight also announced plans to develop of the largest industrial site in West Virginia history - the former Hobet surface mine in Boone and Lincoln counties. At 12,000 acres, this property is large enough to fit every major economic development project in recent history - with thousands of acres left over. The state is working in partnership with local landowners, Marshall University, West Virginia University and the Virginia Conservation Legacy Fund to find ways to re-develop this site and diversify southern West Virginia's economy.

ENERGY

In working to ensure West Virginia's energy sector is strong and diverse, Gov. Tomblin has also worked hard to support development of West Virginia's abundant Marcellus, Utica and Rogersville shale formations. Tonight, Gov. Tomblin stressed the need to create the processing and pipeline infrastructure necessary to ensure this industry's continued growth now and for years to come, highlighting major investment projects such as the Columbia Gas Mountaineer Xpress pipeline.

  

Gov. Tomblin also announced that while the Department of Environmental Protection continues to work on a feasibility study related to the state's Clean Power Plan Submission, it's likely that plan will include items such as reforestation and replacement of boilers to improve the efficiency of existing coal-fired power plans.

TACKLING SUBSTANCE ABUSE

Gov. Tomblin has made combatting the state's substance abuse epidemic a top priority of his administration. As communities and families across West Virginia continue to battle substance abuse from a number of fronts, Gov. Tomblin has invested a significant amount of time and funding to strengthen community-based treatment options and programs to give those struggling hope and get them on the road to recovery.

  

Tonight, Gov. Tomblin introduced legislation to support ongoing substance abuse efforts. He announced new licensing requirements for Suboxone and Methadone clinics, requiring medication-assisted treatment facilities to provide comprehensive therapies in coordination with medication to help to treat the root causes behind addictions, rather than simply supplying a short-term fix.

  

In addition, Gov. Tomblin introduced legislation to expand the Opioid Antagonist Act of 2015, making opioid antagonists, such as Narcan, available to any West Virginian without a prescription. This new legislation requires pharmacists to train those who receive this drug on how to administer opioid antagonists and helps the state track those receiving Narcan to help better focus state resources in areas hardest hit by opioid overdoses.

JUVENILE JUSTICE

Gov. Tomblin's juvenile justice reforms have also made a significant impact on our state's youth, as he has worked to improve outcomes for those currently in the juvenile justice system and provide early-intervention care to at-risk students to keep them in the classroom and out of the courtroom. During his address, Gov. Tomblin touted the success of 2015's Juvenile Justice Reform, specifically highlighting positive results of the truancy diversion program.

  

He also announced the Division of Juvenile Services has reduced the number of kids being sent to out-of-home placements by more than one-third and reduced the number of detention beds by more than 40 percent. So far the state has saved $6 million, and the Division of Juvenile Services is confident West Virginia can double that savings in coming years.

EDUCATION

Ensuring students remain in the classroom for 180 days of learning is just one of Gov. Tomblin's education priorities, as he is equally committed to ensuring West Virginia's education system stands ready to provide students with the thorough and efficient education they deserve. In addition, they should receive new learning opportunities that supply the skills and hands-on experience they need achieve long-term success in West Virginia.

 

To improve upon West Virginia's educational offerings, Gov. Tomblin has created the Innovation in Education Grant Program, which will not only supply students with special skills and hands-on training, but will also give them the opportunity to compete among their peers on a national and world-wide scale. This new program is designed to reward teachers and schools in West Virginia for innovation and creativity in the classroom. The reallocation of $2.8 million in existing West Virginia Department of Education money will support new classroom offerings that are designed to help students develop and gain these skills in high-demand fields, such as science, technology, engineering, math and entrepreneurship.

FISCAL RESPONSIBILITY

Throughout his administration, Gov. Tomblin has made sure to enact and uphold fiscally responsible policies. He understands the state is experiencing significant budget challenges, but remains committed to making difficult choices now that will help ensure West Virginia has a bright future now and for years to come.

Gov. Tomblin tonight introduced legislation to pay off West Virginia's old workers' compensation debt more than a decade ahead of schedule. This also will remove additional severance taxes on coal and natural gas industries earlier than anticipated, providing much-needed relief for energy businesses struggling with low prices.

  

In helping to ensure West Virginia's tax base is both stable and diverse, Gov. Tomblin tonight also proposed raising the state's tobacco tax by 45 cents to a total of $1 a pack. This increase will not only help discourage West Virginians from smoking or using tobacco products, it will also provide $71.5 million annually to support health-related costs. $43 million of this revenue will help fund PEIA, ensuring public employees do not see the dramatic benefit reductions initially proposed.

  

Gov. Tomblin also proposed legislation to eliminate a sale tax exemption that will bring our state's telecommunications tax in line with 41 other states across the country. This legislation will place the same 6 percent sales tax on cell phone and phone line usage and generate $60 million annually.

  

With these proposed changes, the 2017 budget Gov. Tomblin presented uses no money from the state's Rainy Day Fund and in fact predicts surpluses beginning in 2019.

  

Gov. Tomblin will also introduce the following pieces of legislation:

  

Workforce Innovation & Opportunity Act (WIOA) Reporting Update

Updates current West Virginia code to reflect 2014 federal law for compliance and continuation of federal funding from the U.S. Department of Labor.

Authorizes information sharing by Workforce West Virginia with the state agencies responsible for vocational rehabilitation, employment and training to better align the workforce system with education and economic development in an effort to create a collective response to economic and labor market challenges on the national, state and local levels.

West Virginia Workforce Development Board Updates

Updates the composition of the West Virginia Workforce Investment Council and changes its name to the West Virginia Workforce Development Board to comply with WIOA.

Borrowing from Rainy Day for Unemployment Compensation Fund

Authorizes borrowing in amount up to $25 million to provide additional funds for unemployment compensation.

Controlled Substances Monitoring Program (CSMP) Update Bill:

Requires practitioners (doctors, pharmacists and others) to register for the CSMP to obtain or renew a license.

Creates an administrative fine of $1,000 for failure to register for the CSMP, as well as an administrative fine of $500 for failure to access the CSMP as required.

Certificate of Need Exemption for Out-Patient Behavioral Health Community-Based Services

Exempts community-based behavioral health care facilities, programs or services from the certificate of need process contained in W.Va. Code 16-2D-1 et seq.

811 - One Call System

Makes underground pipelines of 4" in diameter and greater subject to "call before you dig" reporting if not otherwise required by state or federal law. Applies to gas, oil or any hazardous substance pipelines.

Membership in 811 requires an entity to provide mapping data indicating where their underground pipelines are located and to respond within the specified time periods when notified by the 811 administrator and be able to mark its underground pipes.

15 Minutes Rule

Requires that drilling, production and pipeline activities are subject to the state's 15-minute emergency notification law (WV Code 15-5B-3a (b)(1)).

Provisions apply to emergency events that involve a death or serious injuries, unplanned ignitions, fires or explosions and similar serious emergency events (confirmed emergencies) at drilling, production and pipeline sites.

Notification must be provided within 15 minutes to the West Virginia Division of Homeland Security and Emergency Management and include preliminary information regarding the nature and extent of the emergency event, any existence or non-existence of threats to public health, substances involved or released and designated principal contact information.

Transportation Network Company Bill (TNC) - Uber/Lyft

Authorizes TNCs to operate in West Virginia by obtaining a permit from DMV.

Requires automobile insurance and uninsured and underinsured motorist coverage.

Requires a zero tolerance for drug and alcohol policy.

Requires TNCs to have a nondiscrimination policy and comply with nondiscrimination laws.

Office of Coalfield Community Development Bill

Continues the Office of Coalfield Community Development in Commerce (previously in Division of Energy)

Air Ambulance Bill

Provides air transportation or related emergency or treatment services providers operating in West Virginia from collecting more for service from PEIA covered persons than the currently allowable Medicare reimbursement rate.

Repeal Behavioral Health Severance & Privilege Tax

Eliminates the behavioral health severance and privilege tax and limits the sales tax exemption on durable medical goods to those purchased for home use only.

The change is believed to be revenue neutral and will help ensure continued federal matching funds for Medicaid and Medicare.

Reduce Required Annual Severance Tax Deposit to Infrastructure Bond Fund

Reduces the amount of severance tax proceeds deposited into the West Virginia Infrastructure General Obligation Debt Service Fund for payment of debt service on such bonds from $22.5 million annually to an amount equal to annual debt service, not to exceed $22.25 million annually.

Personal Income Tax update

Updates the Personal Income Tax code to be in compliance with federal tax laws

CNIT Update & Revised Filing Date

Updates the Corporate Net Income Tax code to be in compliance with federal tax laws.

Intermodal

Terminates funding of the Special Railroad and Intermodal Enhancement Fund beginning January 1, 2016. The source of funding is corporate net income taxes.

Racetrack and Historic Hotel Modernization Funds Cessation

Ends the Licensed Racetrack Modernization Fund and Historic Hotel Modernization Fund and moves all funds currently in such funds to the General Revenue Fund.

Cessation of Deposit into Road Fund from Sales Tax for FY2016

Eliminates for fiscal year 2016 the deposit of sales tax proceeds into the State Road Fund from sales of construction and maintenance materials acquired by a second party for use in the construction or maintenance of a highway project.

Such sales tax proceeds will be deposited into the General Revenue Fund in lieu of the State Road Fund.

State Aid Formula Changes

Eliminates the Growth County School Facilities Act, which allowed growth county boards of education to designate general fund revenues from new construction (increasing property taxes) for placement in a growth county school facilities act fund.

Adjusts the formulas for the foundation allowance for both professional educators and service personnel.

Adjusts and eliminates certain adjustments to the foundation allowance for transportation costs (increasing bus life from 12 to 15 years and mileage from 180,000 to 225,000 miles).

Adjusts the calculation for the foundation allowance to improve instructional programs.

Eliminates certain restrictions in the computation of the local share applicable to growth county schools.

Infrastructure Fund Excess Lottery Deposit Reduction

Decreases the annual deposit of Excess Lottery revenues to the Infrastructure Fund from $40 million to $30 million for fiscal year 2017.

Increases the percentage of funds that may be disbursed from the Infrastructure Fund in the form of grants from 20% to 50% for fiscal year 2017.

SBA Deposit Reduction

Decreases for fiscal year 2017 the annual deposit of sales tax proceeds into the School Building Authority's School Major Improvement Fund from $5 million to $4 million (was reduced for FY16 to $3 million).

Decreases for fiscal year 2017 the School Building Authority's School Construction Fund from $27,216,996 to $24,216,996 (was reduced for FY16 to $21,216,996).

 

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

paulcommonsmotorsport.com/

 

Matthew Robinson / Sam Collis // Ford Escort MK2 // Route 60, Nicky Grist Stages 2014

This man showed up at the WA State Capitol yesterday to protest, in a humorous but direct way, the horrendous damage being done to our Democracy by the new administration. Ask yourself, where were you at noon yesterday...I will continue to bear witness and communicate the best of the Resistance Movement as long as I am able. Get into the fight people! No Excuses!

Fire The Fool Rally. WA State Capitol. Olympia, WA

Minolta XD-s

Minolta MD Rokkor-X 45 mm f/2

Kodak Gold 200

PRESIDIO OF MONTEREY, Calif. -- The COVID-19 pandemic has created many operational challenges for the military. However, service members, DoD civilians and military families across the globe have adapted to overcome the challenges to stay ready and support the whole-of-government response.

 

While many service members and DoD civilians who work at the Presidio of Monterey and Defense Language Institute are teleworking – essential employees report to work daily to carry on the mission. Employees are strictly following CDC and DoD guidance of social distancing and face coverings to protect themselves and those around them.

 

The health and safety of all employees, regardless if they are essential employees or teleworking, is the command’s highest priority.

 

Our service members and DoD civilians are committed to mission success and remain trained and ready to defend the nation.

  

Photo by Joseph Kumzak, Presidio of Monterey Public Affairs

  

"Ex-Monarch Mortgage CEO committed one fraud to protect parents from another, accomplice says - Virginian-Pilot" t.co/pkYIt5SliK (via Twitter twitter.com/downpaymentaz/status/827215200902332416)

fish market, catania, 2005.

it looks like a fight, it's a simple fish sale.

 

[lang-it]

(transazione eseguita con successo)

 

pescheria, catania, 2005.

sembra una battaglia, è un semplice acquisto di pesce.

 

[geomap] [?]

She's totally committed

To major independence

But she's a lady through and through

She gives them quite a battle

All that they can handle

She'll bruise some

She'll hurt some too

But oh they love to watch her strut

Oh they do respect her but

They love to watch her strut

 

Her Strut by Bob Seger

 

so im in Michigan for the lovely Alibubba's wedding this Saturday! I had a rough and long work week in photography. talk about nonstop. I'm going to take the opportunity that I dont have to do photography at all this week (work related besides editing) and do massive loads of homework.

 

Its cold here, but it's refreshing.

 

inspired by the Lovely Whitney, her ballerina and whimsical photos are to die for. SO GO CHECK HER OUT!

 

Musically Challenged: Her Strut by Bob Seger

 

Olympians in Ballencrieff. Stagecoach have committed 50 buses to the Open Championship at Muirfield. Large fields are used as car parks and Stagecoach provide the shuttle service to Muirfield . In addition Drem Station car park becomes a bus station for the week of the event. The operation seems to run very smoothly with all the Stagecoach staff in good spirits and even the odd barbecue set up for lunch ( a few of the drivers had singed eyebrows) Stagecoach seem to rise to these occasions and the old Olympians sounded great even the scruffy ones. Well done Stagecoach .

Ambassador Kawa Abban met with H.E. Mr. Abdullah Haji Mahmoud, Minister of Martyrs and Anfal Affairs in the Kurdistan Regional Government of Iraq. During the meeting, several issues related to the genocide of the Kurdish people were discussed, as well as mechanisms for compensating the families of martyrs who were victims of the crimes committed by the Ba’ath Party and the terrorist organization ISIS.

On July 20, 2017, Chester Bennington committed suicide. That day would've been his friend Chris Cornell's birthday, but he had committed suicide two months previously. I was shocked at the news the world had lost these two great singers. I remember listening to the title track from Linkin Park's One More Light for the first time and just crying at my desk.

 

Then, I read so many tributes people had posted on Twitter, and was particularly moved by how people said their songs had gotten them through tough times. I went through their lyrics and saw so many similarities. These words and the artwork from my favourite albums of theirs, Audioslave and A Thousand Suns, inspired me when making this tribute to two people who contributed so much to the joy I feel listening to music.

Below are 16 samples of their lyrics (8 from each artist) - I hope you see what I mean.

 

- Who cares if one more light goes out in the sky of a million stars? It flickers, flickers. Who cares when someone's time runs out if a moment is all we are? Or quicker, quicker. Who cares if one more light goes out? Well I do.

- Just when every day seemed to greet me with a smile, sunspots have faded and now I'm doing time. Cause I fell on black days.

- I'm holding up a light; I'm chasing out the darkness inside, 'cause nobody can save me.

- Heaven send Hell away, no one sings like you anymore. Black hole sun won't you come and wash away the rain?

- The sun goes down; I feel the light betray me.

- In my hour of need, on a sea of grey, on my knees I pray to you: Help me find the dawn of the dying day. Won't you light my way?

- In the memory you'll find me; eyes burning up. The darkness holding me tightly, until the sun rises up.

- New day yawning, another day of solitaire. House is honest, clearly more than I can bear. Drag me off, before I set my world on fire. Out and gone, the sun will never set tonight.

- And the shadow of the day will embrace the world in grey, and the sun will set for you.

- Every drop of flame lights a candle in memory of the one who lives inside my skin.

- When the lights go out and we open our eyes, out there in the silence I'll be gone. Let the sun fade out and another one rise, climbing through tomorrow I'll be gone.

- I can tell you why people die alone. I can tell you I'm a shadow on the sun.

- And when I close my eyes tonight to symphonies of blinding light. Like memories in cold decay, transmissions echoing away, far from the world of you and I, where oceans bleed into the sky. God save us, everyone. Will we burn inside the fires of a thousand suns? ... Lift me up, let me go.

- The seven moons and the seven suns. Heaven waits for those who run down your winter and underneath your waves, where you watch and you wait and pray for the day.

- When life leaves us blind, love keeps us kind.

- And if you don't believe the sun will rise, stand alone and greet the coming night in the last remaining light.

 

Final word to Chester Bennington; part of his tribute to Chris Cornell:

 

"Your voice was joy and pain, anger and forgiveness, love and heartache all wrapped up into one. I suppose that's what we all are."

Citroën C4 Coupé (2004-2010) / Cuerpo Nacional de Policía. España.

Escala 1/32.

NewRay.

Made in China.

----------------------------------------------------------------------------------------

 

Citroën C4

 

From Wikipedia, the free encyclopedia

 

"The Citroën C4 is a compact car (C-segment in Europe) produced by French automaker Citroën since autumn 2004. It is currently in its second generation.

 

The C4 was designed to be the successor to the Citroën Xsara. It is mechanically similar to the Peugeot 308, which was launched in 2007. A revised version, with a new front end, reverse lights, and dashboard revisions, was launched for the 2008/2009 model year.

 

In January 2010, it was announced that the coupé version was not to be overhauled, but instead replaced with the Citroën DS4.

The C4 scored second place in the 2005 European Car of the Year awards."

 

First generation (2004–2010)

 

"To cope with the market, Citroën was dedicated and committed to building a new model that would appeal to many customers. At the Geneva Motor Show in 2004, a concept from the Citroën line's definitive made-bodied coupé revealed the willingness of the French company to employ it in competition. The car was finally unveiled at the Paris show. However, that version was a more domesticated hatchback coupé or five-door.

 

The C4's design was created by a team that included Donato Coco and Jean Pierre Ploué.

Building on the floor of its cousin, the Peugeot 307, the C4 was immediately made available in two body variants: five-door hatchback and three-door coupé.

The front is common to both versions, with the grille formed from virtual extensions of the central crest. The sedan is much more rounded and features softer shapes, so they can boast a Cd of just 0.28, while the coupe is more angular, with a rear split into two parts, including lights.

 

The rear window of the coupé is reminiscent of the older Honda CR-X from the early 1990s, as well as the last three-door Mazda 323C.

(...)

At the end of 2008, the C4 hatchback and coupé were subject to a slight cosmetic makeover that involved the front end, which now sported a "mouth" and larger trapezoid shape. The grille was redesigned, making it slightly curved. There were also minor updates in the queue."

(...)

 

Second generation (2010–present)

 

"The second generation Citroën C4 made its debut at the 2010 Paris Salon before it was launched in September.

The new model was slightly bigger than the last, and was only available with five doors.

A three-door version was omitted by the French company because of the low sales of the previous generation three-door, and to avoid the risk of "cannibalizing" the DS3 sales."

(...)

 

Source: en.wikipedia.org/wiki/Citro%C3%ABn_C4

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on authentic facts. BEWARE!

  

Some background:

The Austrian Air Force in its current form was created in May 1955 by the victorious Allied powers, subject to restrictions on its use of guided missiles. The Austrian State Treaty of 1955 committed Austria to permanent neutrality. Pilot training started out with a four Yak-11 Moose and four Yak-18 Max aircraft donated by the Soviet Union, and Austria purchased further light trainer types under the Military Assistance Program. Until 1960 Austria purchased training and support aircraft under the MAP, but no modern fighter aircraft; the role of a fighter was rather inadequately filled by thirty already outdated Saab 29 Tunnan, bought second-hand from the Swedish Air Force in the early 1960s which equipped two fighter bomber squadrons.

 

To expand its capabilities and modernize the fleet, Austria purchased from 1970 on a total of 40 Saab 105 lightweight multi-role aircraft from Sweden with the intention to deploy them in trainer, reconnaissance, ground attack and even interception roles. As it became clear in the 1980s that the light sub-sonic aircraft were inadequate for air combat and airspace interdiction, Austria started looking for a more capable aircraft. In 1984, Austria had devised a two-phase solution to its problem: buying 30 interim aircrafts cheaply as a stopgap and then trading them back for a new generation aircraft in the early or mid-Nineties.

 

International response was quick and manifold: Bristol Aerospace offered initially ex RAF Jaguars to be replaced by Tornado F.3 or even Eurofighters; Saab-Scania offered between 24 and 30 former Royal Swedish Air Force J 35D Draken, followed by Saab J 39 Gripen as future substitutes; General-Electric suggested downgraded F-16/79 or F-16A for phase one and an option for the same aircraft in a more modern variant for phase two; Northrop’s numberF-5E was another alternative for phase one. Dassault was also present with refurbished Mirage III initially, followed by Mirage 2000.

 

Finding the most suitable option in this mass was not easy, and eventually a surprising deal materialized: In 1985 the contract for the sale of twenty-four Lightning F.56 fighters plus four T.55 trainers was signed by the SPÖ/FPÖ government under Fred Sinowatz. The background: Saudi Arabia had been operating thirty-four F.53 single-seaters and six T.55 trainers since 1967 and was about to retire its fleet, which was still in very good condition and with a reasonable number of flying hours left on many airframes. The aircraft would be refurbished directly at BAe in Great Britain with the option to switch to the Tornado ADV or its successor, the Eurofighter Typhoon, later.

 

The Lightning F.53 was an export version of the RAF’s F.6, but with a multi-role mission profile in mind that included, beyond the primary interceptor mission with guided missiles or internal guns, the capability to carry out interdiction/ground attacks and reconnaissance missions. To carry a suitable ordnance load, the F.53 featured additional underwing pylons for bombs or unguided rocket pods. Instead of the standard Firestreak/Red Top AAM missile station in the lower front fuselage, two retractable panniers with a total of forty-four unguided 50 mm rockets, which were effective against both ground and aerial targets, could be installed, or, alternatively, two camera packs (one with five cameras and another with a rotating camera mount) was available for tactical photo reconnaissance missions. Overwing hardpoints, adapted from the Lightning F.6, allowed to carry auxiliary fuel tanks to increase range/endurance, additional rocket pods or even retarded bombs.

The Lightning T.55 was also an export variant, a two-seat side-by-side training aircraft, and virtually identical to the T.5, which itself was based on the older F.3 fighter variant, and fully combat-capable.

 

The Saudi Arabian multi-role F.53s had served in the ground-attack and reconnaissance roles as well as an air defense fighter, with Lightnings of No. 6 Squadron RSAF carrying out ground-attack missions using rockets and bombs during a border dispute with South Yemen between December 1969 and May 1970. Saudi Arabia received Northrop F-5E fighters from 1971, which resulted in the Lightnings relinquishing the ground-attack mission, concentrating on air defense, and to a lesser extent, reconnaissance. Until 1982, Saudi Arabia's Lightnings were mainly operated by 2 and 6 Squadron RSAF (although a few were also used by 13 Squadron RSAF), but when 6 Squadron re-equipped with the F-15 Eagle from 1978 on, all the remaining aircraft were concentrated and operated by 2 Squadron at Tabuk. In 1985, as part of the agreement to sell the Panavia Tornado (both IDS and ADV versions) to the RSAF, the Lightnings were traded in to British Aerospace, returned to Warton for refurbishment and re-sold to Austria.

 

While the Saudi Arabian Lightnings’ hardware was in very good shape, the Austrian Bundesluftwaffe requested some modifications, including a different missile armament: instead of the maintenance-heavy British Firestreak/Red Top AAMs, the Lightnings were to be armed with simpler, lighter and more economical IR-guided AIM-9 Sidewinder AAMs which were already in the Austrian Air Force’s inventory. Two of these missiles were carried on single launch rails on the lower forward fuselage; an additional pair of Sidewinders could also be carried on the outer underwing stations, for a total of four. The F.53s’ optional retractable unguided rocket panniers were dropped altogether in favor of a permanent avionics bay for the Sidewinders in its place. However, to carry out tactical reconnaissance tasks (formerly executed by J 29Fs with a removable camera pod instead of the portside gun bay), four Austrian Lightnings frequently had one of the optional camera compartments installed, thereby losing the capability to deploy Sidewinders, though.

 

Among other things, the machines were furthermore upgraded with new bird strike-proof cockpit glazing, avionics were modernized, and several other minor customer requests were adopted, like a 0.6-megacandela night identification light. This spotlight is mounted in the former portside gun bay in front of the cockpit, and an anti-glare panel was added under the windscreen.

The fixed in-flight refueling probe was deleted, as this was not deemed necessary anymore since the Lightnings would exclusively operate within neutral Austria’s borders. The probes could, however, be re-installed, even though the Austrian pilots would not receive on-flight refueling training. The Lightnings' optional 260 imp gal overwing tanks were retained since they were considered to be sufficient for extended subsonic air patrols or eventual ferry flights.

 

The refurbished Lightnings were re-designated F.56 and delivered in batches of four between 1987 and 1989 to the Austrian Air Force’s 1st and then 2nd Fighter Squadrons, carrying a grey air superiority paint scheme. At that time, the airframes had between 1,550 and 2,800 flight hours and all had a general overhaul behind them. In 1991, the Lightings were joined by eighteen German ex-NVA-LSK MiG-23s, which were transferred to Austrian Air Force's ‘Fliegerwerft B’ at Nittner Air Base, where they'd be overhauled and updated with NATO-compatible equipment. As MiG-23Ö they were exclusively used as interceptors, too.

 

Shortly after their introduction, the Austrian Lightnings saw their first major use in airspace interdiction starting 1991 during the Yugoslav Wars, when Yugoslav MiG-21 fighters frequently crossed the Austrian border without permission. In one incident on 28 June a MiG-21 penetrated as far as Graz, causing widespread demands for action. Following repeated border crossings by armed aircraft of the Yugoslav People's Army, changes were suggested to the standing orders for aircraft armament.

 

With more and more practice and frequent interceptions one of the Lightning's basic flaws became apparent: its low range. Even though the Lightning had a phenomenal acceleration and rate of climb, this was only achieved in a relatively clean configuration - intercepting intruders was one thing but escorting them back to the Austrian border or an assigned airfield, as well as standing air patrols, were a different thing. With more tactical experience, the overwing tanks were taken back into service, even though they were so draggy that their range benefit was ultimately zero when the aircraft would use its afterburners during a typical interception mission. Therefore, the Austrian QRA Lightnings were typically operated in pairs: one clean and only lightly armed (typically with the guns and a pair of AIM-9s), to make a quick approach for visual intruder identification and contact, while a second aircraft with extra fuel would follow at high subsonic speed and eventually take over and escort the intruder. Airspace patrol was primarily executed with the MiG-23Ö, because it had a much better endurance, thanks to its VG wings, even though the Floggers had a poor service record, and their maintenance became ever more complicated.

 

After more experience, the Austrian Lightnings received in 1992 new ALR-45 radar detectors in a fairing on the fin top as well as chaff and flare dispenser systems, and the communication systems were upgraded, too. In 2004 the installation of Garmin 295 moving map navigation devices followed, even though this turned out to be a negligible update: on December 22, 2005, the active service life and thus military use of the Lightnings in general ended, and Austria was the last country to decommission the type, more than 50 years after the first flight of the prototype on August 4, 1954.

The Austrian Lightnings’ planned service period of 10 years was almost doubled, though, due to massive delays with the Eurofighter’s development: In 2002, Austria had already selected the Typhoon as its new “Phase II” air defense aircraft, having beaten the F-16 and the Saab Gripen in competition, and its introduction had been expected to occur from early 2005 on, so that the Lightnings could be gradually phased out. The purchase of 18 Typhoons was agreed on 1 July 2003, but it would take until 12 July 2007 that the first Typhoon would eventually be delivered to Zeltweg Air Base and formally enter service with the Austrian Air Force. This operational gap had to be bridged with twelve F-5E leased from Switzerland for EUR 75 mio., so that Quick Reaction Alert (QRA) duties for the Austrian airspace could be continued.

  

General characteristics:

Crew: 1

Length: 55 ft 3 in (16.84 m)

Wingspan: 34 ft 10 in (10.62 m)

Height: 19 ft 7 in (5.97 m)

Wing area: 474.5 sq ft (44.08 m²)

Empty weight: 31,068 lb (14,092 kg) with armament and no fuel

Gross weight: 41,076 lb (18,632 kg) with two AIM-9B, cannon, ammunition, and internal fuel

Max takeoff weight: 45,750 lb (20,752 kg)

 

Powerplant:

2× Rolls-Royce Avon 301R afterburning turbojet engines,

12,690 lbf (56.4 kN) thrust each dry, 16,360 lbf (72.8 kN) with afterburner

 

Performance:

Maximum speed: Mach 2.27 (1,500 mph+ at 40,000 ft)

Range: 738 nmi (849 mi, 1,367 km)

Combat range: 135 nmi (155 mi, 250 km) supersonic intercept radius

Range: 800 nmi (920 mi, 1,500 km) with internal fuel

1,100 nmi (1,300 mi; 2,000 km) with external overwing tanks

Service ceiling: 60,000 ft (18,000 m)

Zoom ceiling: 70,000 ft (21,000 m)

Rate of climb: 20,000 ft/min (100 m/s) sustained to 30,000 ft (9,100 m)

Zoom climb: 50,000 ft/min

Time to altitude: 2.8 min to 36,000 ft (11,000 m)

Wing loading: 76 lb/sq ft (370 kg/m²) with two AIM-9 and 1/2 fuel

Thrust/weight: 0.78 (1.03 empty)

 

Armament:

2× 30 mm (1.181 in) ADEN cannon with 120 RPG in the lower fuselage

2× forward fuselage hardpoints for a single AIM-9 Sidewinder AAM each

2× underwing hardpoints for 1.000 lb (454 kg) each

2× overwing pylon stations for 2.000 lb (907 kg each),

typically occupied with 260 imp gal (310 US gal; 1,200 l) ferry tanks

  

The kit and its assembly:

This was another submission to the “Hunter, Lightning and Canberra” group build at whatifmodellers.com in 2022 and intended as a rather simple build since it was based on an alternate reality plot: the weird story that Austria was offered a revamped fleet of ex-Saudi Arabian Lightnings is true(!), but the decision eventually fell in favor of revamped Saab J 35Ds from Sweden. For this what-if build I used the real historic timeline, replaced the aircraft, and built both story and model around this – and the result became the BAC Lightning F.56 in Austrian Air Force service.

 

Initially I wanted to use an Airfix BAC Lightning in The Stash™, a really nice model kit and a relatively new mold, but it turned out to be the kit’s F.2A variant. While very similar to the F.6, changing it into a F.53 analogue with the OOB parts turned out to be too complex for my taste. For instance, the F.2A kit lacks the ventral gun bay (it just comes with the auxiliary tank option since the guns are already located in front of the cockpit) and the cable conduits on the lower flanks. Procuring a suitable and priceworthy Airfix F.6 turned out to be impossible, but then I remembered a Hasegawa Lightning F.6 in The Stash™ that I had shot at ev!lbay many moons ago for a laughable price and without a concrete plan. However, this kit is pretty old: it has raised (yet quite fine, less robust than the Matchbox kit) panel lines and even comes with a pilot figure, but also many weak spots like the air intake and the jet exhausts that end in flat walls after some millimeters depth and a very basic cockpit. But for this rather simple what-if project the kit appeared to be a suitable basis, and it would eventually find a good use.

 

The Hasegawa Lightning was basically built OOB, even though I made some cosmetic amendments like a better seat for the pilot, hydraulic fluid lines on the landing gear made from wire or opening the flat walls inside of the air intake opening and the jet nozzles. Behind the radome, a simple splitter plate was added as well as a recessed bulkhead in front of an implanted Me 262 cockpit tub (the Hasegawa kit just offers a bare floor panel, nothing else!), the afterburners were extended inwards with parts from a Matchbox A.W. Meteor night fighter.

 

The Red Top AAMs and the in-flight refueling probe were omitted. Instead, I added extra F.53-style forward-swept pylons under the outer wings, scratched from 1.5 mm styrene sheet due to their odd, raked shape, and I added Sidewinder launch rails plus suitable missiles from a Hasegawa air-to-air weapons set to all four stations. After long consideration I also retained the ‘overburger’ tanks, partly because of the unique layout on the Lightning, and also because of operational considerations.

Chaff dispensers were scratched from styrene profiles and placed at the fin’s base. A fairing for the retrofitted radar warning sensor was added to the fin tip, created from 1.5 mm styrene sheet.

  

Painting and markings:

To reflect the “alternate reality” role of the Lightning I gave the model a livery similar to the Saab J 35Ö that were actually procured: an adaptation of the USAF “Egypt One” scheme, carried primarily by the USAF F-16s. Adapting this simple three-tone camouflage from the flat F-16 to the Draken was easy and straightforward, but applying it to a Lightning with its many vertical surfaces turned out to be a tough challenge. I eventually came up with a paint scheme that reminds of the late RAF low-viz Lightning liveries, which existed in a wide range of patterns and graduations of grey.

 

The colors were authentic, FS 36118, 36270 and 36375 (using Humbrol 125, 126 and 127), and I decided to emphasize the camouflage of the flanks against the horizon, so that the vertical surfaces and the fin became FS 36270. The undersides of wings, stabilizers and fuselage became FS 36375. The dark FS 36118 was only applied to the upper sides of the wings and the stabilizer, and to a high dorsal section, starting at the wing roots. As a small contrast, the tank area on the spine was painted in light grey, simulating unpainted fiber glass. The radome was painted with a streaky mix of Humbrol 155 and 56.

 

As usual, the model received a light black ink washing, some post-panel-shading in lighter tones, and, due to the raised panel lines, was very lightly rubbed with graphite. The cockpit interior was painted in medium grey (Revell 47) with an olive drab fabric fairing behind the black pilot seat, which received ejection handles made from thin wire as eye candy. The landing gear and the respective wells were painted in Humbrol 56 (Aluminum Dope).

 

The decals are a wild mix: The fuselage roundels are actually wing markings from a Hasegawa J 35OE, as well as the huge orange "06" on the wings (I could not resist; they will later be partly obscured by the overwing tanks, but the heck with it!). The roundels on the wings come from a generic TL Modellbau sheet - I found that I needed larger markings than those on the Draken.

Both unit and individual aircraft identifiers are single black DIN font digits, also from TL Modellbau. The unit badges on the fin are authentic, even though from an earlier era: they came from an Austrian J 29 of Fliegerregiment 2 from a PrintScale sheet, and all stencils were taken from the OOB low-viz RAF markings sheet, plus four small warning triangles for the underwing pylons.

  

A ‘what-if’ model in the purest sense, since this model depicts what could really have been: ex Saudi-Arabian export BAC Lightnings over the Austrian Alps! However, refurbished Saab J 35D Draken made the race (and later followed by the Eurofighter Typhoon at ‘Stage 2’), so that this Lightning remains fictional. It does not look bad in the ‘Egypt One’ paint scheme, though, better than expected!

GOVERNOR TOMBLIN DELIVERS STATE OF THE STATE ADDRESS

 

Address highlights top priorities and key pieces of legislation

 

CHARLESTON, W.Va. (January 13, 2016) - Gov. Earl Ray Tomblin today delivered the 2016 State of the State Address in the House Chamber at the State Capitol Complex.

  

Gov. Tomblin's remarks included an overview of new programs and initiatives related to his top priorities as governor, as well as a number of new pieces of legislation he plans to introduce during the 2016 Legislative Session.

  

Since becoming governor in November 2010, Gov. Tomblin has focused on issues such as workforce development, combatting substance abuse, responsible fiscal policies and job creation. Following are highlights from the State of the State speech and other legislative initiatives of Gov. Tomblin.

 

ECONOMIC DEVELOPMENT

 

Gov. Tomblin has worked to create a positive business climate now and for decades to come, and he remains committed to working with business and industry leaders from a variety of industries to create new investments and bring jobs to West Virginia. Companies from across the nation and around the world are noticing the changes the state has made, and nationally and internationally recognized companies - including Macy's Amazon, Quad Graphics, Hino Motors, Diamond Electric, Toyota and Procter and Gamble - have chosen to locate, expand and invest in West Virginia.

  

Tonight, Gov. Tomblin added another company to the list of those that have committed to West Virginia. During the address, Gov. Tomblin announced polymer additive manufacturer Addivant has decided to stay and expand operations in Morgantown, saving nearly 100 jobs and adding at least $12 million in new investments and additional opportunities for employment.

  

While these large investments are a vital part of West Virginia's long-term success, Gov. Tomblin is also committed to ensuring small business owners have a chance to excel and grow. Tonight, Gov. Tomblin introduced the Self-Employment Assistance Act, designed to make it easier for unemployed West Virginians to get the help they need to open a business. The act allows entrepreneurs to continue receiving unemployment benefits while establishing their new business. This helps owners reinvest in their new venture and employees, while also providing a steady source of financial support for their families.

 

WORKFORCE DEVELOPMENT

 

In working to bring new investments and create jobs, Gov. Tomblin has also made it a top priority to ensure these jobs are filled by skilled and well-trained West Virginians. With the help of his Workforce Planning Council, Gov. Tomblin has established new workforce development programs and strengthened existing initiatives to meet the needs of business and industry operating here. The state has received more than $40 million in federal grant funding to support Workforce West Virginia operations across the state, helping coal miners, their families, and those who have exhausted their unemployment benefits find careers in growing industries.

  

Through a collaborative partnership among business, industry, education and labor leaders, Gov. Tomblin has established a new Regional Job Matching Database, an online source for both educational program listings and employment opportunities available close to people's homes. This database will help match students with training programs in critical needs areas and connect them with employers seeking those same skills.

  

In addition, Gov. Tomblin also plans to introduce legislation that will expand the West Virginia Department of Health and Human Resources' (WVDHHR) Temporary Assistance to Need Families (TANF) pilot program. Through a partnership with the WVDHHR and Southern West Virginia Community and Technical College, the pilot program was designed to help West Virginians already receiving TANF benefits enroll in college courses, get access to financial aid and work with advisors to begin a new career path to support themselves and their families. With this program expansion, more West Virginians will receive the help and support they need to become productive, successful members of their local communities.

 

STRENGTHENING SOUTHERN WEST VIRGINIA

 

Gov. Tomblin has dedicated much of his public service to supporting West Virginia's coal miners and their families. In recent years, both the state and nation have experienced unprecedented downturns in this industry, adversely affecting local operations and devastating the lives of many hardworking West Virginians.

 

Tonight, Gov. Tomblin highlighted ongoing efforts to support and strengthen all those affected by the downturn in the coal industry. The state has submitted an application to the National Disaster Resilience Competition (NDRC), seeking more than $140 million in funding from the United States Department of Housing and Urban Development. This competition has the potential to help Boone, Lincoln, Logan, Mingo, McDowell and Wyoming counties adjust, adapt and advance their communities. If successful, funding will be allocated to help repair and rebuild aging infrastructure, promote land use planning and hazard reduction efforts and stimulate housing and economic development in the region.

  

Gov. Tomblin tonight also announced plans to develop of the largest industrial site in West Virginia history - the former Hobet surface mine in Boone and Lincoln counties. At 12,000 acres, this property is large enough to fit every major economic development project in recent history - with thousands of acres left over. The state is working in partnership with local landowners, Marshall University, West Virginia University and the Virginia Conservation Legacy Fund to find ways to re-develop this site and diversify southern West Virginia's economy.

 

ENERGY

 

In working to ensure West Virginia's energy sector is strong and diverse, Gov. Tomblin has also worked hard to support development of West Virginia's abundant Marcellus, Utica and Rogersville shale formations. Tonight, Gov. Tomblin stressed the need to create the processing and pipeline infrastructure necessary to ensure this industry's continued growth now and for years to come, highlighting major investment projects such as the Columbia Gas Mountaineer Xpress pipeline.

  

Gov. Tomblin also announced that while the Department of Environmental Protection continues to work on a feasibility study related to the state's Clean Power Plan Submission, it's likely that plan will include items such as reforestation and replacement of boilers to improve the efficiency of existing coal-fired power plans.

 

TACKLING SUBSTANCE ABUSE

 

Gov. Tomblin has made combatting the state's substance abuse epidemic a top priority of his administration. As communities and families across West Virginia continue to battle substance abuse from a number of fronts, Gov. Tomblin has invested a significant amount of time and funding to strengthen community-based treatment options and programs to give those struggling hope and get them on the road to recovery.

  

Tonight, Gov. Tomblin introduced legislation to support ongoing substance abuse efforts. He announced new licensing requirements for Suboxone and Methadone clinics, requiring medication-assisted treatment facilities to provide comprehensive therapies in coordination with medication to help to treat the root causes behind addictions, rather than simply supplying a short-term fix.

  

In addition, Gov. Tomblin introduced legislation to expand the Opioid Antagonist Act of 2015, making opioid antagonists, such as Narcan, available to any West Virginian without a prescription. This new legislation requires pharmacists to train those who receive this drug on how to administer opioid antagonists and helps the state track those receiving Narcan to help better focus state resources in areas hardest hit by opioid overdoses.

 

JUVENILE JUSTICE

 

Gov. Tomblin's juvenile justice reforms have also made a significant impact on our state's youth, as he has worked to improve outcomes for those currently in the juvenile justice system and provide early-intervention care to at-risk students to keep them in the classroom and out of the courtroom. During his address, Gov. Tomblin touted the success of 2015's Juvenile Justice Reform, specifically highlighting positive results of the truancy diversion program.

  

He also announced the Division of Juvenile Services has reduced the number of kids being sent to out-of-home placements by more than one-third and reduced the number of detention beds by more than 40 percent. So far the state has saved $6 million, and the Division of Juvenile Services is confident West Virginia can double that savings in coming years.

 

EDUCATION

 

Ensuring students remain in the classroom for 180 days of learning is just one of Gov. Tomblin's education priorities, as he is equally committed to ensuring West Virginia's education system stands ready to provide students with the thorough and efficient education they deserve. In addition, they should receive new learning opportunities that supply the skills and hands-on experience they need achieve long-term success in West Virginia.

  

To improve upon West Virginia's educational offerings, Gov. Tomblin has created the Innovation in Education Grant Program, which will not only supply students with special skills and hands-on training, but will also give them the opportunity to compete among their peers on a national and world-wide scale. This new program is designed to reward teachers and schools in West Virginia for innovation and creativity in the classroom. The reallocation of $2.8 million in existing West Virginia Department of Education money will support new classroom offerings that are designed to help students develop and gain these skills in high-demand fields, such as science, technology, engineering, math and entrepreneurship.

 

FISCAL RESPONSIBILITY

 

Throughout his administration, Gov. Tomblin has made sure to enact and uphold fiscally responsible policies. He understands the state is experiencing significant budget challenges, but remains committed to making difficult choices now that will help ensure West Virginia has a bright future now and for years to come.

 

Gov. Tomblin tonight introduced legislation to pay off West Virginia's old workers' compensation debt more than a decade ahead of schedule. This also will remove additional severance taxes on coal and natural gas industries earlier than anticipated, providing much-needed relief for energy businesses struggling with low prices.

  

In helping to ensure West Virginia's tax base is both stable and diverse, Gov. Tomblin tonight also proposed raising the state's tobacco tax by 45 cents to a total of $1 a pack. This increase will not only help discourage West Virginians from smoking or using tobacco products, it will also provide $71.5 million annually to support health-related costs. $43 million of this revenue will help fund PEIA, ensuring public employees do not see the dramatic benefit reductions initially proposed.

  

Gov. Tomblin also proposed legislation to eliminate a sale tax exemption that will bring our state's telecommunications tax in line with 41 other states across the country. This legislation will place the same 6 percent sales tax on cell phone and phone line usage and generate $60 million annually.

  

With these proposed changes, the 2017 budget Gov. Tomblin presented uses no money from the state's Rainy Day Fund and in fact predicts surpluses beginning in 2019.

  

Gov. Tomblin will also introduce the following pieces of legislation:

  

Workforce Innovation & Opportunity Act (WIOA) Reporting Update

 

Updates current West Virginia code to reflect 2014 federal law for compliance and continuation of federal funding from the U.S. Department of Labor.

 

Authorizes information sharing by Workforce West Virginia with the state agencies responsible for vocational rehabilitation, employment and training to better align the workforce system with education and economic development in an effort to create a collective response to economic and labor market challenges on the national, state and local levels.

 

West Virginia Workforce Development Board Updates

 

Updates the composition of the West Virginia Workforce Investment Council and changes its name to the West Virginia Workforce Development Board to comply with WIOA.

 

Borrowing from Rainy Day for Unemployment Compensation Fund

 

Authorizes borrowing in amount up to $25 million to provide additional funds for unemployment compensation.

 

Controlled Substances Monitoring Program (CSMP) Update Bill:

 

Requires practitioners (doctors, pharmacists and others) to register for the CSMP to obtain or renew a license.

 

Creates an administrative fine of $1,000 for failure to register for the CSMP, as well as an administrative fine of $500 for failure to access the CSMP as required.

 

Certificate of Need Exemption for Out-Patient Behavioral Health Community-Based Services

 

Exempts community-based behavioral health care facilities, programs or services from the certificate of need process contained in W.Va. Code 16-2D-1 et seq.

 

811 - One Call System

 

Makes underground pipelines of 4" in diameter and greater subject to "call before you dig" reporting if not otherwise required by state or federal law. Applies to gas, oil or any hazardous substance pipelines.

 

Membership in 811 requires an entity to provide mapping data indicating where their underground pipelines are located and to respond within the specified time periods when notified by the 811 administrator and be able to mark its underground pipes.

 

15 Minutes Rule

 

Requires that drilling, production and pipeline activities are subject to the state's 15-minute emergency notification law (WV Code 15-5B-3a (b)(1)).

 

Provisions apply to emergency events that involve a death or serious injuries, unplanned ignitions, fires or explosions and similar serious emergency events (confirmed emergencies) at drilling, production and pipeline sites.

 

Notification must be provided within 15 minutes to the West Virginia Division of Homeland Security and Emergency Management and include preliminary information regarding the nature and extent of the emergency event, any existence or non-existence of threats to public health, substances involved or released and designated principal contact information.

 

Transportation Network Company Bill (TNC) - Uber/Lyft

 

Authorizes TNCs to operate in West Virginia by obtaining a permit from DMV.

 

Requires automobile insurance and uninsured and underinsured motorist coverage.

 

Requires a zero tolerance for drug and alcohol policy.

 

Requires TNCs to have a nondiscrimination policy and comply with nondiscrimination laws.

 

Office of Coalfield Community Development Bill

 

Continues the Office of Coalfield Community Development in Commerce (previously in Division of Energy)

 

Air Ambulance Bill

 

Provides air transportation or related emergency or treatment services providers operating in West Virginia from collecting more for service from PEIA covered persons than the currently allowable Medicare reimbursement rate.

 

Repeal Behavioral Health Severance & Privilege Tax

 

Eliminates the behavioral health severance and privilege tax and limits the sales tax exemption on durable medical goods to those purchased for home use only.

 

The change is believed to be revenue neutral and will help ensure continued federal matching funds for Medicaid and Medicare.

 

Reduce Required Annual Severance Tax Deposit to Infrastructure Bond Fund

 

Reduces the amount of severance tax proceeds deposited into the West Virginia Infrastructure General Obligation Debt Service Fund for payment of debt service on such bonds from $22.5 million annually to an amount equal to annual debt service, not to exceed $22.25 million annually.

 

Personal Income Tax update

 

Updates the Personal Income Tax code to be in compliance with federal tax laws

 

CNIT Update & Revised Filing Date

 

Updates the Corporate Net Income Tax code to be in compliance with federal tax laws.

 

Intermodal

 

Terminates funding of the Special Railroad and Intermodal Enhancement Fund beginning January 1, 2016. The source of funding is corporate net income taxes.

 

Racetrack and Historic Hotel Modernization Funds Cessation

 

Ends the Licensed Racetrack Modernization Fund and Historic Hotel Modernization Fund and moves all funds currently in such funds to the General Revenue Fund.

 

Cessation of Deposit into Road Fund from Sales Tax for FY2016

 

Eliminates for fiscal year 2016 the deposit of sales tax proceeds into the State Road Fund from sales of construction and maintenance materials acquired by a second party for use in the construction or maintenance of a highway project.

 

Such sales tax proceeds will be deposited into the General Revenue Fund in lieu of the State Road Fund.

 

State Aid Formula Changes

 

Eliminates the Growth County School Facilities Act, which allowed growth county boards of education to designate general fund revenues from new construction (increasing property taxes) for placement in a growth county school facilities act fund.

 

Adjusts the formulas for the foundation allowance for both professional educators and service personnel.

 

Adjusts and eliminates certain adjustments to the foundation allowance for transportation costs (increasing bus life from 12 to 15 years and mileage from 180,000 to 225,000 miles).

 

Adjusts the calculation for the foundation allowance to improve instructional programs.

 

Eliminates certain restrictions in the computation of the local share applicable to growth county schools.

 

Infrastructure Fund Excess Lottery Deposit Reduction

 

Decreases the annual deposit of Excess Lottery revenues to the Infrastructure Fund from $40 million to $30 million for fiscal year 2017.

 

Increases the percentage of funds that may be disbursed from the Infrastructure Fund in the form of grants from 20% to 50% for fiscal year 2017.

 

SBA Deposit Reduction

 

Decreases for fiscal year 2017 the annual deposit of sales tax proceeds into the School Building Authority's School Major Improvement Fund from $5 million to $4 million (was reduced for FY16 to $3 million).

 

Decreases for fiscal year 2017 the School Building Authority's School Construction Fund from $27,216,996 to $24,216,996 (was reduced for FY16 to $21,216,996).

  

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

It is a terrible photo but I was just concerned with feeding these starving dogs, not shooting photos... I had returned to the car to get my knife and shot this image. I broke open the eggs, and cut open the milk. That is not a paper bag, that is Rose the eldest, strongest puppy under the recently laid wreath.

 

Lady Momma eluded capture and brought me all the puppies eventually. I loaded her into the car in more than 100 degree heat, stopped next to rocky cliff, under pressure to drive on - with the local Mexican people holding onto their dogs so she could be rescued.

 

Lady Momma was soon adopted (July 2009) from the Helen Woodward Center for Animals in San Diego, California, after getting all her shots and being fixed by the local vet here in San Rosalia.

 

All four puppies were adopted - I took Rose because I could not resist. I take her to all the Buddhist initiations and empowerments possible in Seatte, in the hopes she can save all sentient beings when she becomes human.

 

Why this means so much to me:

 

My sister Lisa asked to be buried under a heart shaped headstone reading "Not Boring" - she committed suicide after trying to recover for 4 years after a devastating accident. A drunk driver hit her at high speed while driving a truck in Fairbanks at 6 in the morning 4 days after New Years. He did not recall the accident. She did.

 

Lisa killed herself with a shot to her head, using a gun she had hidden away from numerous people whose care she was in, on Thanksgiving night 1999.

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on authentic facts. BEWARE!

  

Some background:

The Austrian Air Force in its current form was created in May 1955 by the victorious Allied powers, subject to restrictions on its use of guided missiles. The Austrian State Treaty of 1955 committed Austria to permanent neutrality. Pilot training started out with a four Yak-11 Moose and four Yak-18 Max aircraft donated by the Soviet Union, and Austria purchased further light trainer types under the Military Assistance Program. Until 1960 Austria purchased training and support aircraft under the MAP, but no modern fighter aircraft; the role of a fighter was rather inadequately filled by thirty already outdated Saab 29 Tunnan, bought second-hand from the Swedish Air Force in the early 1960s which equipped two fighter bomber squadrons.

 

To expand its capabilities and modernize the fleet, Austria purchased from 1970 on a total of 40 Saab 105 lightweight multi-role aircraft from Sweden with the intention to deploy them in trainer, reconnaissance, ground attack and even interception roles. As it became clear in the 1980s that the light sub-sonic aircraft were inadequate for air combat and airspace interdiction, Austria started looking for a more capable aircraft. In 1984, Austria had devised a two-phase solution to its problem: buying 30 interim aircrafts cheaply as a stopgap and then trading them back for a new generation aircraft in the early or mid-Nineties.

 

International response was quick and manifold: Bristol Aerospace offered initially ex RAF Jaguars to be replaced by Tornado F.3 or even Eurofighters; Saab-Scania offered between 24 and 30 former Royal Swedish Air Force J 35D Draken, followed by Saab J 39 Gripen as future substitutes; General-Electric suggested downgraded F-16/79 or F-16A for phase one and an option for the same aircraft in a more modern variant for phase two; Northrop’s numberF-5E was another alternative for phase one. Dassault was also present with refurbished Mirage III initially, followed by Mirage 2000.

 

Finding the most suitable option in this mass was not easy, and eventually a surprising deal materialized: In 1985 the contract for the sale of twenty-four Lightning F.56 fighters plus four T.55 trainers was signed by the SPÖ/FPÖ government under Fred Sinowatz. The background: Saudi Arabia had been operating thirty-four F.53 single-seaters and six T.55 trainers since 1967 and was about to retire its fleet, which was still in very good condition and with a reasonable number of flying hours left on many airframes. The aircraft would be refurbished directly at BAe in Great Britain with the option to switch to the Tornado ADV or its successor, the Eurofighter Typhoon, later.

 

The Lightning F.53 was an export version of the RAF’s F.6, but with a multi-role mission profile in mind that included, beyond the primary interceptor mission with guided missiles or internal guns, the capability to carry out interdiction/ground attacks and reconnaissance missions. To carry a suitable ordnance load, the F.53 featured additional underwing pylons for bombs or unguided rocket pods. Instead of the standard Firestreak/Red Top AAM missile station in the lower front fuselage, two retractable panniers with a total of forty-four unguided 50 mm rockets, which were effective against both ground and aerial targets, could be installed, or, alternatively, two camera packs (one with five cameras and another with a rotating camera mount) was available for tactical photo reconnaissance missions. Overwing hardpoints, adapted from the Lightning F.6, allowed to carry auxiliary fuel tanks to increase range/endurance, additional rocket pods or even retarded bombs.

The Lightning T.55 was also an export variant, a two-seat side-by-side training aircraft, and virtually identical to the T.5, which itself was based on the older F.3 fighter variant, and fully combat-capable.

 

The Saudi Arabian multi-role F.53s had served in the ground-attack and reconnaissance roles as well as an air defense fighter, with Lightnings of No. 6 Squadron RSAF carrying out ground-attack missions using rockets and bombs during a border dispute with South Yemen between December 1969 and May 1970. Saudi Arabia received Northrop F-5E fighters from 1971, which resulted in the Lightnings relinquishing the ground-attack mission, concentrating on air defense, and to a lesser extent, reconnaissance. Until 1982, Saudi Arabia's Lightnings were mainly operated by 2 and 6 Squadron RSAF (although a few were also used by 13 Squadron RSAF), but when 6 Squadron re-equipped with the F-15 Eagle from 1978 on, all the remaining aircraft were concentrated and operated by 2 Squadron at Tabuk. In 1985, as part of the agreement to sell the Panavia Tornado (both IDS and ADV versions) to the RSAF, the Lightnings were traded in to British Aerospace, returned to Warton for refurbishment and re-sold to Austria.

 

While the Saudi Arabian Lightnings’ hardware was in very good shape, the Austrian Bundesluftwaffe requested some modifications, including a different missile armament: instead of the maintenance-heavy British Firestreak/Red Top AAMs, the Lightnings were to be armed with simpler, lighter and more economical IR-guided AIM-9 Sidewinder AAMs which were already in the Austrian Air Force’s inventory. Two of these missiles were carried on single launch rails on the lower forward fuselage; an additional pair of Sidewinders could also be carried on the outer underwing stations, for a total of four. The F.53s’ optional retractable unguided rocket panniers were dropped altogether in favor of a permanent avionics bay for the Sidewinders in its place. However, to carry out tactical reconnaissance tasks (formerly executed by J 29Fs with a removable camera pod instead of the portside gun bay), four Austrian Lightnings frequently had one of the optional camera compartments installed, thereby losing the capability to deploy Sidewinders, though.

 

Among other things, the machines were furthermore upgraded with new bird strike-proof cockpit glazing, avionics were modernized, and several other minor customer requests were adopted, like a 0.6-megacandela night identification light. This spotlight is mounted in the former portside gun bay in front of the cockpit, and an anti-glare panel was added under the windscreen.

The fixed in-flight refueling probe was deleted, as this was not deemed necessary anymore since the Lightnings would exclusively operate within neutral Austria’s borders. The probes could, however, be re-installed, even though the Austrian pilots would not receive on-flight refueling training. The Lightnings' optional 260 imp gal overwing tanks were retained since they were considered to be sufficient for extended subsonic air patrols or eventual ferry flights.

 

The refurbished Lightnings were re-designated F.56 and delivered in batches of four between 1987 and 1989 to the Austrian Air Force’s 1st and then 2nd Fighter Squadrons, carrying a grey air superiority paint scheme. At that time, the airframes had between 1,550 and 2,800 flight hours and all had a general overhaul behind them. In 1991, the Lightings were joined by eighteen German ex-NVA-LSK MiG-23s, which were transferred to Austrian Air Force's ‘Fliegerwerft B’ at Nittner Air Base, where they'd be overhauled and updated with NATO-compatible equipment. As MiG-23Ö they were exclusively used as interceptors, too.

 

Shortly after their introduction, the Austrian Lightnings saw their first major use in airspace interdiction starting 1991 during the Yugoslav Wars, when Yugoslav MiG-21 fighters frequently crossed the Austrian border without permission. In one incident on 28 June a MiG-21 penetrated as far as Graz, causing widespread demands for action. Following repeated border crossings by armed aircraft of the Yugoslav People's Army, changes were suggested to the standing orders for aircraft armament.

 

With more and more practice and frequent interceptions one of the Lightning's basic flaws became apparent: its low range. Even though the Lightning had a phenomenal acceleration and rate of climb, this was only achieved in a relatively clean configuration - intercepting intruders was one thing but escorting them back to the Austrian border or an assigned airfield, as well as standing air patrols, were a different thing. With more tactical experience, the overwing tanks were taken back into service, even though they were so draggy that their range benefit was ultimately zero when the aircraft would use its afterburners during a typical interception mission. Therefore, the Austrian QRA Lightnings were typically operated in pairs: one clean and only lightly armed (typically with the guns and a pair of AIM-9s), to make a quick approach for visual intruder identification and contact, while a second aircraft with extra fuel would follow at high subsonic speed and eventually take over and escort the intruder. Airspace patrol was primarily executed with the MiG-23Ö, because it had a much better endurance, thanks to its VG wings, even though the Floggers had a poor service record, and their maintenance became ever more complicated.

 

After more experience, the Austrian Lightnings received in 1992 new ALR-45 radar detectors in a fairing on the fin top as well as chaff and flare dispenser systems, and the communication systems were upgraded, too. In 2004 the installation of Garmin 295 moving map navigation devices followed, even though this turned out to be a negligible update: on December 22, 2005, the active service life and thus military use of the Lightnings in general ended, and Austria was the last country to decommission the type, more than 50 years after the first flight of the prototype on August 4, 1954.

The Austrian Lightnings’ planned service period of 10 years was almost doubled, though, due to massive delays with the Eurofighter’s development: In 2002, Austria had already selected the Typhoon as its new “Phase II” air defense aircraft, having beaten the F-16 and the Saab Gripen in competition, and its introduction had been expected to occur from early 2005 on, so that the Lightnings could be gradually phased out. The purchase of 18 Typhoons was agreed on 1 July 2003, but it would take until 12 July 2007 that the first Typhoon would eventually be delivered to Zeltweg Air Base and formally enter service with the Austrian Air Force. This operational gap had to be bridged with twelve F-5E leased from Switzerland for EUR 75 mio., so that Quick Reaction Alert (QRA) duties for the Austrian airspace could be continued.

  

General characteristics:

Crew: 1

Length: 55 ft 3 in (16.84 m)

Wingspan: 34 ft 10 in (10.62 m)

Height: 19 ft 7 in (5.97 m)

Wing area: 474.5 sq ft (44.08 m²)

Empty weight: 31,068 lb (14,092 kg) with armament and no fuel

Gross weight: 41,076 lb (18,632 kg) with two AIM-9B, cannon, ammunition, and internal fuel

Max takeoff weight: 45,750 lb (20,752 kg)

 

Powerplant:

2× Rolls-Royce Avon 301R afterburning turbojet engines,

12,690 lbf (56.4 kN) thrust each dry, 16,360 lbf (72.8 kN) with afterburner

 

Performance:

Maximum speed: Mach 2.27 (1,500 mph+ at 40,000 ft)

Range: 738 nmi (849 mi, 1,367 km)

Combat range: 135 nmi (155 mi, 250 km) supersonic intercept radius

Range: 800 nmi (920 mi, 1,500 km) with internal fuel

1,100 nmi (1,300 mi; 2,000 km) with external overwing tanks

Service ceiling: 60,000 ft (18,000 m)

Zoom ceiling: 70,000 ft (21,000 m)

Rate of climb: 20,000 ft/min (100 m/s) sustained to 30,000 ft (9,100 m)

Zoom climb: 50,000 ft/min

Time to altitude: 2.8 min to 36,000 ft (11,000 m)

Wing loading: 76 lb/sq ft (370 kg/m²) with two AIM-9 and 1/2 fuel

Thrust/weight: 0.78 (1.03 empty)

 

Armament:

2× 30 mm (1.181 in) ADEN cannon with 120 RPG in the lower fuselage

2× forward fuselage hardpoints for a single AIM-9 Sidewinder AAM each

2× underwing hardpoints for 1.000 lb (454 kg) each

2× overwing pylon stations for 2.000 lb (907 kg each),

typically occupied with 260 imp gal (310 US gal; 1,200 l) ferry tanks

  

The kit and its assembly:

This was another submission to the “Hunter, Lightning and Canberra” group build at whatifmodellers.com in 2022 and intended as a rather simple build since it was based on an alternate reality plot: the weird story that Austria was offered a revamped fleet of ex-Saudi Arabian Lightnings is true(!), but the decision eventually fell in favor of revamped Saab J 35Ds from Sweden. For this what-if build I used the real historic timeline, replaced the aircraft, and built both story and model around this – and the result became the BAC Lightning F.56 in Austrian Air Force service.

 

Initially I wanted to use an Airfix BAC Lightning in The Stash™, a really nice model kit and a relatively new mold, but it turned out to be the kit’s F.2A variant. While very similar to the F.6, changing it into a F.53 analogue with the OOB parts turned out to be too complex for my taste. For instance, the F.2A kit lacks the ventral gun bay (it just comes with the auxiliary tank option since the guns are already located in front of the cockpit) and the cable conduits on the lower flanks. Procuring a suitable and priceworthy Airfix F.6 turned out to be impossible, but then I remembered a Hasegawa Lightning F.6 in The Stash™ that I had shot at ev!lbay many moons ago for a laughable price and without a concrete plan. However, this kit is pretty old: it has raised (yet quite fine, less robust than the Matchbox kit) panel lines and even comes with a pilot figure, but also many weak spots like the air intake and the jet exhausts that end in flat walls after some millimeters depth and a very basic cockpit. But for this rather simple what-if project the kit appeared to be a suitable basis, and it would eventually find a good use.

 

The Hasegawa Lightning was basically built OOB, even though I made some cosmetic amendments like a better seat for the pilot, hydraulic fluid lines on the landing gear made from wire or opening the flat walls inside of the air intake opening and the jet nozzles. Behind the radome, a simple splitter plate was added as well as a recessed bulkhead in front of an implanted Me 262 cockpit tub (the Hasegawa kit just offers a bare floor panel, nothing else!), the afterburners were extended inwards with parts from a Matchbox A.W. Meteor night fighter.

 

The Red Top AAMs and the in-flight refueling probe were omitted. Instead, I added extra F.53-style forward-swept pylons under the outer wings, scratched from 1.5 mm styrene sheet due to their odd, raked shape, and I added Sidewinder launch rails plus suitable missiles from a Hasegawa air-to-air weapons set to all four stations. After long consideration I also retained the ‘overburger’ tanks, partly because of the unique layout on the Lightning, and also because of operational considerations.

Chaff dispensers were scratched from styrene profiles and placed at the fin’s base. A fairing for the retrofitted radar warning sensor was added to the fin tip, created from 1.5 mm styrene sheet.

  

Painting and markings:

To reflect the “alternate reality” role of the Lightning I gave the model a livery similar to the Saab J 35Ö that were actually procured: an adaptation of the USAF “Egypt One” scheme, carried primarily by the USAF F-16s. Adapting this simple three-tone camouflage from the flat F-16 to the Draken was easy and straightforward, but applying it to a Lightning with its many vertical surfaces turned out to be a tough challenge. I eventually came up with a paint scheme that reminds of the late RAF low-viz Lightning liveries, which existed in a wide range of patterns and graduations of grey.

 

The colors were authentic, FS 36118, 36270 and 36375 (using Humbrol 125, 126 and 127), and I decided to emphasize the camouflage of the flanks against the horizon, so that the vertical surfaces and the fin became FS 36270. The undersides of wings, stabilizers and fuselage became FS 36375. The dark FS 36118 was only applied to the upper sides of the wings and the stabilizer, and to a high dorsal section, starting at the wing roots. As a small contrast, the tank area on the spine was painted in light grey, simulating unpainted fiber glass. The radome was painted with a streaky mix of Humbrol 155 and 56.

 

As usual, the model received a light black ink washing, some post-panel-shading in lighter tones, and, due to the raised panel lines, was very lightly rubbed with graphite. The cockpit interior was painted in medium grey (Revell 47) with an olive drab fabric fairing behind the black pilot seat, which received ejection handles made from thin wire as eye candy. The landing gear and the respective wells were painted in Humbrol 56 (Aluminum Dope).

 

The decals are a wild mix: The fuselage roundels are actually wing markings from a Hasegawa J 35OE, as well as the huge orange "06" on the wings (I could not resist; they will later be partly obscured by the overwing tanks, but the heck with it!). The roundels on the wings come from a generic TL Modellbau sheet - I found that I needed larger markings than those on the Draken.

Both unit and individual aircraft identifiers are single black DIN font digits, also from TL Modellbau. The unit badges on the fin are authentic, even though from an earlier era: they came from an Austrian J 29 of Fliegerregiment 2 from a PrintScale sheet, and all stencils were taken from the OOB low-viz RAF markings sheet, plus four small warning triangles for the underwing pylons.

  

A ‘what-if’ model in the purest sense, since this model depicts what could really have been: ex Saudi-Arabian export BAC Lightnings over the Austrian Alps! However, refurbished Saab J 35D Draken made the race (and later followed by the Eurofighter Typhoon at ‘Stage 2’), so that this Lightning remains fictional. It does not look bad in the ‘Egypt One’ paint scheme, though, better than expected!

© Dirk HR Spennemann 2016, All Rights Reserved

Access all my images via the Collections Page

23 Beekman Place, Turtle Bay, Manhattan

 

Paul Rudolph, one of the most celebrated and innovative American architects of the 20th century, was associated with 23 Beekman Place for more than 35 years, from 1961 until his death in 1997. Trained at the Harvard Graduate School of Design in the 1940s, Rudolph was a second-generation modernist who grew dissatisfied with functional aesthetics but remained committed to exploiting industrial materials to create structures of great formal complexity. From 1958 to 1965, he served as chairman of the Department of Architecture at Yale University, where he designed the well-known Art and Architecture Building, now called Paul Rudolph Hall. Rudolph began leasing an apartment on the fourth floor of 23 Beekman Place in 1961, which became his full-time residence in 1965. He purchased the building in 1976 and converted it into five apartments in 1977-82, adding a remarkable multi-story penthouse that suggests a work of architectonic sculpture. New York Times architecture critic Paul Goldberger praised the steel-and-concrete design, calling it “a handsome composition, a neat arrangement of geometric forms that is visually pleasing in itself and a welcome addition to Beekman Place’s already long list of architectural styles.”

 

23 Beekman Place was also home to actress Katharine Cornell. Dubbed by drama critic Alexander Woolcott the “First Lady of the Theater,” she purchased the building with her husband, director-producer Guthrie McClintic, in 1922 and lived here until the early 1950s. Although the elaborate multi-level interiors have been modified by subsequent owners, the exterior is virtually unchanged. Rudolph completed only six buildings in New York City. 23 Beekman Place stands out as one of his most personal and experimental designs, drawing on themes that he explored throughout his prolific career, as well as anticipating aspects of his later work in Southeast Asia.

 

DESCRIPTION AND ANALYSIS

 

Beekman Place

 

The Paul Rudolph Penthouse & Apartments is located on Beekman Place, a small residential enclave in the Turtle Bay section of Manhattan. Close to the East River, this street extends just two blocks, from Mitchell Place (aka East 49th Street), past 50th Street (aka Dunscombe Place), to 51st Street. Topography has always played a significant role in this neighborhood’s appeal. Because the numbered cross-town streets end slightly to the east, for more than a century Beekman Place developed in quasi-isolation, standing above and apart from early industrial activities in the area, and construction of the United Nations, which began in the mid-1940s. Furthermore, due to the street’s unique and secluded character, it attracted a continuously changing roster of prominent residents, from the late 19th century to the present day.

 

Beekman Place was first opened in the mid-1860s. Most of the property in the area was owned by Samuel W. Dunscombe, a former minister. Four-story houses, faced with brownstone and classical detail, were soon erected on both sides of the new street, as well as a stone retaining wall to separate the rear yards from a narrow piece of river front property that James W. Beekman and family continued to own. These single-family houses were similar to those along 48th and 49th Streets, in what is now the Turtle Bay Gardens Historic District; each building was 20 feet wide, with a continuous metal or wood roof cornice, as well as a stoop rising to the first or parlor floor. Early residents included author Henry Harland, who produced popular novels under the pseudonym Sydney Luska. In Mrs. Peixada (1886) he described the street’s character:

 

Beekman Place, as the reader may not know, is a short, chocolate-colored, unpretentious thoroughfare, perched on the eastern brink of Manhattan Island, and commanding a fine view of the river, of the penitentiary, and of the oil factories of Hunter’s Point.

 

When Beekman sold the property, he promised that any future development would rise no higher than Dunscombe’s retaining wall – about 40 feet. He also promised that “nothing could be built there considered dangerous, noxious or offensive.” In 1914, the estate’s lawyers asked that these restrictions be nullified to allow improvements to the property. They claimed that commercial use was part of the “natural progress of the city,” but the New York State Supreme Court upheld the 1865 agreement, maintaining restrictions. Such litigation had a significant impact on Beekman Place; in addition to protecting views from the houses that faced east, these events brought the area increased attention and a large number of buildings were sold, substantially altered, or demolished.

 

Residential Beekman Place

 

Actress Katharine Cornell (1893-1974) and producer-director Guthrie McClintic (189361) acquired 23 Beekman Place in 1922. They purchased the former town house from Charles Schmid, who acquired it from Maria L. Higgins in 1906. It seems likely that one of these owners removed the stoop and divided the structure into at least two apartments, which were occupied in the 1910s by Schmid and four children, and Roger Howson, who later became chief librarian at Columbia University, as well as his wife, three children, and a governess.

 

Cornell and McClintic met in 1921 and married, forming a professional partnership that lasted four decades. Though relatively little is known about their private lives, they collaborated on 28 theatrical productions, with Cornell in the lead roles. Critic Alexander Woollcott described her as the “First Lady of Theater” and she was often compared to such luminaries as Helen Hayes and Lynn Fontaine. McClintic rivaled Cornell in terms of his contribution to the New York stage, directing 94 theatrical productions, including both classic and contemporary works.

 

Architect Franklin Abbott was hired to “remodel” the front elevation in 1929, as well as the interiors. Simple neo-classical details were added to the facade, as well as round-arched windows at the base and rusticated stonework. It was probably at this time that a service entrance was added to the right side of the ground story, as well as a metal canopy to keep water from collecting in the areaway. The basement was also extended at the rear of the property and walls were built around the garden. According to the United States Census of 1930, McClintic and Cornell occupied the building with two servants, a butler and cook, and possibly, a single tenant. A visitor in the 1940s described their home as “veritable theatrical museum,” with Cornell occupying the third floor, and McClintic, the fourth. They moved to Palisades, New York, in 1951 and the house was sold two years later, in 1953.

 

In the 1920s, Beekman Place developed considerable cachet, attracting prosperous families and cultural figures, such as: John D. and Blanchette Rockefeller III at 1 Beekman Place (Sloan & Robertson, 1929); Noel Coward at 2 (1932); composer Irving Berlin at 17 (1929); landscape architect Ellen Shipman at 19-21 (Butler & Corse, 1920s); CBS executive William S. Paley at 29 (Eldridge Snyder, 1934); art critic and historian Walter Pach at 33 (redesigned by Harrie T. Lindeberg, 1925); and painter Max Ernst and Peggy Guggenheim at 39 (redesigned by John B. Thomas, 1925). Physical changes to the immediate neighborhood also contributed to an aura of exclusivity, starting with construction of the East River (now Franklin Delano Roosevelt) Drive in the 1940s. Built on landfill and pilings, this highway project eliminated commercial wharves and reduced local access to the waterfront. The city also acquired riparian rights to a section of the shoreline between 52nd and 53rd Streets and a pedestrian bridge was constructed above the highway, near 51st Street. This trend continued in the 1950s, with the completion of the United Nations Headquarters, which occupies a 17-acre site, south of 48th Street. Acquired from developer William Zeckendorf, a resident of 30 Beekman Place (Emery Roth, 1932), this large parcel had been occupied by tanneries, breweries, and slaughterhouses. The buildings at 860 and 870 United Nations Plaza, a mixed-use development with the apartment entrances facing 49th Street and Mitchell Place, were erected by the architects Harrison & Abramowitz in the mid1960s. Like “Beekman House,” a neo-Gothic style apartment building at 439 East 51st Street (Treanor & Fatio, 1925) that stands at the street’s north end, this pair of sleek, bronze-colored International Style towers blocks views south and provides a sense of enclosure.

 

Paul Rudolph in New York City

 

Paul Rudolph was an important late 20th century American architect, with a close association with New York City. He moved his practice here at the height of his career, during the mid 1960s, when his tenure as chairman of the Department of Architecture at Yale University was coming to a close and his firm was embarking on many ambitious projects, including a large number in the metropolitan area.

 

Born in Kentucky in 1918, Rudolph received a Bachelor’s Degree in Architecture from the Alabama Polytechnic Institute, now Auburn University, in 1940. During the Second World War, he spent nearly four years as an officer in the U.S. Naval Reserve working at the Brooklyn Navy Yard, where he oversaw ship construction. For a brief period prior to the war (1941-42), and after, he attended the Harvard Graduate School of Design, where he studied with Walter Gropius and Marcel Breuer, formerly of the Bauhaus. Rudolph graduated in 1947 and following travels in Europe, was active in Florida where he worked with the Sarasota architect Ralph Twitchell (1890-1978). The sleek, box-like houses that he produced were widely praised for their imaginative forms and sensitivity to the natural environment. Rudolph also worked for the Museum of Modern Art in New York City, collaborating with design curator Edgar Kaufmann, Jr., on the “Good Design” exhibition of 1952. Several years later, in 1955, he designed “The Family of Man,” organized by photography curator Edward Steichen. With more than five hundred images on display, this immensely popular exhibition included one of the museum’s most daring and memorable installations.

 

Rudolph maintained three architectural offices in the early 1960s: in New Haven, where he designed the controversial and now-celebrated Art and Architecture Building at Yale University; in Cambridge, Massachusetts; and Manhattan. His approach to design became increasingly sculptural and many projects were executed using textured concrete. Though most schemes in the metropolitan area remained unrealized, such as an audacious plan for the Lower Manhattan Expressway (1967-72) and a Graphic Art Center over the West Side Highway (196768), he did execute at least five other projects here: a townhouse at 101 East 63rd Street (1966), Manhattan; Tracy Towers (1967-72), 20/40 West Mosholu Parkway, the Bronx; Davidson Houses for NYC Housing Authority (1967-73), 810 Home Street in the Morrisania section of the Bronx; Middletown Plaza for the NYC Housing Authority (1967-73), 3033 Middletown Road in the Pelham Bay section of the Bronx; and 246 East 58th Street (1989-94), Manhattan.

 

His first office in Manhattan was located on the top floor of 26 West 58th Street, between Fifth and Sixth Avenues. Designed 1964-65, the interiors suggested a terraced garden with distinct and overlapping levels of interconnected workspace that anticipate the general layout of the penthouse. When the 58th Street building was demolished in 1969, Rudolph settled into a smaller space at 54 West 57th Street, near Sixth Avenue, where the alterations to 23 Beekman Place were planned. In the early 1990s, he moved the office to 246 East 58th Street, which he designed and built as an investment. In his final years, he worked at 23 Beekman Place, where he converted his bedroom into a small atelier. During this period, most of his clients were located in Southeast Asia and local firms were responsible for preparing the final production drawings and overseeing construction. Rudolph died in 1997; in his New York Times obituary, architecture critic Herbert Muschamp discussed his evolving reputation and continued significance:

 

Mr. Rudolph leaves behind a perplexing legacy that will take many years to untangle. With the exception of Louis I. Kahn, no American architect of his generation enjoyed higher esteem in the 1960s . . . [he] wielded enormous influence over the direction of American architecture at mid-century. His buildings . . . were widely studied and imitated. In recent years, American architecture students too young to remember the 1960s have rediscovered Mr. Rudolph as a model of rare integrity. In 1993, at a lecture at the Cooper-Hewitt Museum in New York, he drew a standing room only crowd composed mostly of the young and held the audience spellbound, as if he were a visitor from a long-vanished golden age.

 

In the introduction to a 2008 collection of architect’s writings, Robert A. M. Stern declared that Rudolph “possessed the greatest talent of his generation of American architects.”

 

Re-designing 23 Beekman Place

 

Rudolph began his three-decade association with 23 Beekman Place in 1961, leasing the fourth-story from Philomena Marsciano, of the Mariscano Foundation, which had purchased the building as an investment five years earlier. He was currently living in New Haven and probably used the 700-800 square foot apartment on weekends, or occasionally, as a workspace. It became his primary residence in 1965. Two years later, in 1967, New York Times reporter Barbara Plumb wrote: “This one-bedroom apartment may be small, but its influence is likely to be huge because the architect, Paul Rudolph, former chairman of the School of Architecture at Yale University, lives here.”

 

In the mid-1970s, Manhattan’s real estate market was weak and Rudolph purchased 23 Beekman Place for $300,000. Having already completed several significant alterations as a tenant, he wrote in GA Houses:

 

For approximately 15 years I have occupied an 800 square foot apartment overlooking the East River. During this period its constrictions were modified in various ways. Three small windows facing the river, Roosevelt Island, and industrial Queens (complete with its 40’ x 90’ neon signs) were replaced by a glass wall with doors opening onto a small terrace.

 

Though the text devoted considerable attention to the interiors, he concluded with this cryptic sentence: “The apartment no longer exists, but it was never more than a series of sketches, or studies, for other projects.” In saying this, Rudolph hinted at forthcoming changes, not only to his apartment but to the entire structure at 23 Beekman Place.

 

Initial plans for a $120,000 alteration were filed with the Department of Buildings (DOB) in July 1976. Plan examiners expressed objections to the proposed height and the enlargement of the second, third and fourth floors by as much as 25 per cent. Alfonso Duarte, a Queens engineer, presented Rudolph’s case to the Board of Standards and Appeals (BSA), arguing that it was “not feasible or practical nor even economical to erect a new comparable structure on the site” and that by taking specific precautions it would actually improve safety. The BSA granted a variance in February 1977 and a DOB permit was issued in June 1977.

 

Donald Luckenbill, who was employed in Rudolph’s office from 1969 to 1982, served as project architect. Trained at Brooklyn’s Pratt Institute, he remembered 23 Beekman Place as an extremely challenging project that needed to be broken down into “manageable parts.” The rear was demolished and a new steel-and-glass facade was erected that extended out by as much as 17½ feet. Furthermore, the roof-top addition was carefully engineered to support multiple mezzanines, terraces, and cantilevers. At the front of the building, the cantilever projects approximately five feet, matching the depth of the areaway below. Some proposals, however, were rejected by DOB, such as a roof-top swimming pool and rooms without windows. Luckenbill met frequently with plan examiners during 1976 and 1977. He worked closely with contractor Marco Martelli, of the Omar Building Corp., of New Rochelle, as well as structural engineer Vincent J. DeSimone. Though the upper floors are the most conspicuous element, the first stage of work involved rebuilding sections of the brick sidewalls, which were determined unsafe. The penthouse was then erected during late 1977 and 1978 using “exceptionally light” steel supplied by East Bay Iron Works, located in the Hunt’s Point Section of the Bronx, and concrete block panels manufactured by Imperia Brothers, of Pelham Manor, New York.

 

By the end of 1978, most of the interior work on the rental apartments was done and the materials needed for the penthouse were being raised to the fifth floor. The building received temporary certificates of occupancy throughout 1979 and 1980. So that the apartments could be rented at market rates only five units were built. Two were duplexes at the rear of the building, spanning the ground and first floors, as well as the fifth and sixth floors. The penthouse, sometimes described as a quadriplex, was arranged on four interconnected levels. Entered from the main stairs near the west end of the sixth and seventh story, it contained a two-level guest suite on Beekman Place, as well as a private elevator. At the core was a large volume of space ringed by cantilevered floors, narrow bridges, open stairs, windows of varying dimensions, and terraces. In total, there were estimated to be seventeen distinct levels. A final certificate of occupancy was awarded in January 1982.

 

Rudolph would continue to rework the interiors (not part of designation) in subsequent years, often serving as his own contractor. Various completion dates have been proposed, including as late as 1988, when architect-critic Michael Sorkin called the penthouse “one of the most amazing pieces of modern urban domestic architecture produced in this county, a structure packing more finesse and design wallop in its compact volume than many architects manage to produce over entire careers.”

 

Architectural and Aesthetic Significance

 

Rudolph was a “second-generation” modernist. Trained at Harvard University in the 1940s, he studied with Bauhaus founder Walter Gropius but eventually grew dissatisfied with the so-called “International Style,” which he described as “monotonous” and “timid” as early as 1952. To Rudolph, functional aesthetics became a cliché after the Second World War and he said that “driving down Park Avenue [was] rather like flipping through the pages of a window manufacturer’s catalogue.” Though he never completely rejected this training, like his classmates Edward Larrabee Barnes, Victor Lundy and I. M. Pei, he saw modernism as “a base on which one could build, not merely a formula.” Rudolph later remarked:

 

I think things grow, one thing from another, and develop, and retard and take side

 

trips and whatnot. [International-style modernists] figured out a lot of things that

 

give you a base to proceed.”

 

Rudolph’s once-distinguished reputation entered a slow period of decline in the 1970s – Post-Modernism (and the rediscovery of traditional ornament) was becoming fashionable. Despite trends, he remained strongly opposed to using historical forms, claiming as early as 1962: “neoclassicism is a dead duck. We have been through almost a decade of neo-classicism, which has nearly ruined American architecture.”

 

23 Beekman Place is a late work in Rudolph’s career that draws on themes that he explored throughout his life, as well as anticipating projects that he would design for Southeast Asian clients during the 1980s. At a time when many of his peers were drawn to stone surfaces with classical detail, he remained committed to experimenting with industrial materials to produce complex abstract forms. Consequently, this project ignored current fashion – not only would it provide him with a spacious residence and rental income, but it would demonstrate his continued vitality as a designer and the enduring relevance of architectural modernism.

 

In New York City, relatively few buildings have been designed and built by architects for their own use. Two significant 20th-century survivors can be viewed in nearby in Turtle Bay, close to Beekman Place: the William Lescaze House & Office (1933-34, a designated New York City Landmark), and the Morris Sanders House & Studio (1934-35, a designated New York City Landmark). Like 23 Beekman Place, these pioneering modern works incorporate industrial materials that contrast sharply with their earlier row house neighbors. Architect Edward Durrell Stone, however, adopted a somewhat different strategy at 130 East 64th Street (1878/1958, part of the Upper East Side Historic District), where he replaced the original masonry facade with a glass curtain wall disguised by a decorative concrete screen. This solution transformed the exterior without sacrificing some of the Victorian-era interiors, including a paneled Eastlakestyle parlor.

 

While many mid-20th-century architects have been criticized for ignoring history and context, these issues did interest Rudolph. He wrote in 1962:

 

Le Corbusier’s solution was to tear down Paris; Gropius tried to reduce planning to a few simple rules and principles; even Wright – not that he was an International Stylist – had nothing to suggest, except that we all move to the country. We have still to learn how to add to the evolving city without tearing down everything in sight . . . Most buildings should be background buildings, so to speak; only a few should stand out to stop a certain sequence …

 

As an urban planner, Rudolph believed scale, rather than ornament, should be used to tie old and new construction together. He also felt that how a building is perceived from the street and sidewalk is as important as how it looks against the sky.

 

What sets 23 Beekman Place apart from earlier Rudolph designs was his decision to place a highly-conspicuous, multi-story addition on top of an existing structure. As a long-term tenant, he was familiar with Beekman Place and the neighborhood’s historic fabric. In effect, he took an aging town house and turned it into a podium, fusing disparate aesthetics and building campaigns into a memorable late 20th-century modern design. Juxtaposing new construction with old, as well as steel, glass, concrete and masonry, it differs significantly from how most New York architects approached roof-top additions. When floors were added to row houses in the late 19th century, the original roof was sometimes replaced by a mansard, inspired by Second Empire French residences and palaces. Steep canted roofs, usually with large windows, were also popular, especially among artists and their patrons. In contrast, additions to most 19th- and early 20th-century office buildings were remarkably seamless, displaying almost identical materials and ornament. One memorable exception to this pattern was the penthouse headquarters that I.

 

M. Pei (in association with William Lescaze) designed for William Zeckendorf in 1952. Erected on the roof of the Webb & Knapp Building at 383 Madison Avenue (1920s), there was a floor of glazed office suites and terraces, as well as remarkable cantilevered circular pavilion. This eye-catching addition contained the developer’s office and private dining room.

 

Penthouses appeal to New Yorkers because they offer increased privacy, superb vistas, cool breezes, and in many cases, substantial prestige. According to the American Heritage Dictionary (2000), the word is derived from the Latin appendre, meaning “to cause to be suspended.” It first appeared in the New York Times in 1924 under the headline “Homes on The Roofs: Penthouses Under the Sky Are Prized by City Dwellers, but Few Can Be Had.” More of these apartments became available in subsequent years, especially in buildings located near public parks and along the riverfront. Many incorporated terraces that were positioned on setbacks required by the 1916 zoning ordinance. After the Second World War, however, slab-like towers came into vogue and cantilevered balconies were much more common. These stacked outdoor spaces were initially large and well-proportioned, as at Manhattan House (1947-51, a designated New York City Landmark), but later examples provided considerably less square footage, with limited benefit to residents.

 

Rudolph’s penthouse fits squarely into this tradition and was conceived as a private refuge, a place where he could escape from and observe the city. Designed to take full advantage of its elevated position, there are five distinct outdoor spaces on four staggered levels. The largest terrace, located at the apex of the building, is L-shaped and opens to the sky. It faces east, providing exceptional views of the East River, Roosevelt Island, and Queens. Like an outdoor room, each space is enclosed by an exposed steel framework that functioned as a pergola. Hung with plants and vines, these natural elements were intended to provide a leafy camouflage, softening the structure’s rectilinear character, while providing shade and visual privacy. Though Rudolph encountered some difficulty finding the right mix of greenery, towards the end of his life the vegetation, sometimes hung by gridded wires, was remembered as full and abundant.

 

Architecture, Rudolph claimed, was a “serious game of space” and the spaces he created at 23 Beekman Place were intended to be as varied and challenging as possible. It served as his private laboratory in which the layered interior organization is expressed on the exterior through the play of open and closed forms that project out, rise up, and recede from the street. Constructed with thin steel elements, these box-like silhouettes display similar proportions to the rooms they adjoin. This treatment recalls the Walker Guest House (1954) on Sanibel Island, Florida, which Rudolph considered one of his most successful early projects. To give this modest beach house increased visual coherence the gridded framework was painted white, but in the case of 23 Beekman Place the steel is brown, to contrast with the color of the concrete panels.

 

Concrete was an essential material in Rudolph’s work. Though some of his best-known projects of the 1960s, such as the Art & Architecture Building at Yale, feature textured surfaces, here the rectangular panels were assembled from concrete blocks and coated with stucco to create a smooth, unbroken appearance. Arranged vertically, they appear to float weightlessly in front of the windows, allowing light to leak through the slender gaps that divide them. Most are lined up along the side elevations, but a large, nearly square panel fronts the terrace that extends over Beekman Place. Similar in texture and color to the lower facade, the panels toward the front of the building screen the windows, while creating a visual link between the penthouse and the floors below.

 

Rudolph frequently employed cantilevers in his institutional designs, but in a residential neighborhood it comes as a complete surprise. While it somewhat recalls the deep extended eaves that crown many of Frank Lloyd Wright’s houses, in other instances it suggests the late, more sculptural work of the French-Swiss architect Le Corbusier, whom he especially admired. Rudolph wrote in 1954:

 

Why do buildings always have to flank the street? Why can they not sometimes

 

be placed over the street, thereby forming an enclosure and a focal point? . . . the

 

tyranny of the endless streets must end.

 

The penthouse hangs over the front areaway and interrupts the street wall, occupying vertical space that is commonly left open. He did this to provide a place for an external stair, to enlarge the guest suite, and perhaps, to make the penthouse even more visible from the street. As an added benefit, this feature increased privacy. In a 1986 interview, he said: “The fact of the matter is that because of the cantilevers you don’t see into the building much. You see underneath the building.” The base of the cantilever is steel, except for two rectangular openings, one filled with clear glass and the other left empty. Like the transparent and reflective materials used throughout the apartment, the juxtaposition of solids and voids was intended to create a sense of dislocation and unease.

 

At the height of his career in 1967, Rudolph’s varied production was justly praised in the New York Times for being “unpredictable” as he urged students and contemporaries to create structures that “give visual delight.” Though some neighbors on Beekman Place objected to the penthouse and the views that were lost, his was certainly a unique solution that reflected a bold and distinctive architectural philosophy. Abstract and minimal, open and closed, classical and industrial, 23 Beekman Place has a strong sculptural quality – a quality rarely found in Manhattan’s residential streetscape.

 

Subsequent Owners

 

Following Rudolph’s death in 1997, 23 Beekman Place was sold to Gabrielle and Michael Boyd in 2000. They converted the four apartments and penthouse into a single-family residence in 2001. Though some writers praised their alterations, others strongly criticized changes to the interiors. The current owner, Rupert LLC, purchased the building in 2003. The architects Jared Della Valle and Andrew Bernheimer began renovating the building in 2004, undertaking structural work and exterior renovations.

 

Description

 

The Paul Rudolph Penthouse & Apartments is located at 23 Beekman Place, on the east side of the street, between 50th Street and 51st Street. Approximately 20 feet wide, the structure has two distinct sections: a five-story masonry structure and four-story roof-top addition that cantilevers over the sidewalk, as well as the rear yard. The front (west) facade is visible from Beekman Place and 50th Street, and the rear (east) facade is visible from Peter Detmold Park, as well as the FDR Drive.

 

The rusticated ground story is set below grade and incorporates three round-arched openings. Reached by steps, the left (north) opening is slightly wider than the two windows and serves as the entrance. Above the door, attached to the keystone, is a non-historic glass-andmetal lighting fixture, flanked by simple decorative reliefs. There is an Adamesque wood-paneled door, probably dating to 1929-30, with an arched transom that incorporates scalloped details similar to those that crown each window. The mullions and wood details are painted black. To the right of the door is an oval plaque, sponsored by the New York Landmarks Preservation Foundation. To the right of the south window, a small metal camera is attached near the top of the wall. Between the ground story and first floor is a continuous flat metal awning supported by four metal columns, probably dating to 1929-30. The metal is painted black, though the underside is painted white. Above the center window, the awning is interrupted and part of the air conditioning unit is visible. Attached to the north column is a metal tube to drain water. Metal railings parallel the sidewalk, as well as along the north and south edges of the areaway.

 

The second story has three nine-over-nine windows, set in recessed frames, with shallow decorative metal screens at the bottom. The third, fourth, and fifth stories have non-historic double-hung windows. The third-story windows have sills and prominent keystones that meet the raised scalloped cornice that extends between the third and fourth stories. On the third story, the sill below the center window has been removed and replaced by a recessed air conditioning unit. The center windows on the fourth and fifth stories are treated in a similar manner.

 

The penthouse begins at the sixth story and cantilevers above the sidewalk. It is constructed with exposed steel I-beams and metal panels, painted brown. It has floor-to-ceiling windows, screened by rectangular concrete block panels, with non-historic metal coping. There are multiple panels along the north and south elevations, and a large, single panel facing Beekman Place. The base of the cantilever has small openings on the left and right side. The left side has a metal grate and the right has been left completely open. Above the concrete panel, at the sixth story, is a wide terrace with stairs on the left side ascending to the uppermost terrace and mezzanine. To shade the stairs, the framework above it is filled with what appears to be tinted plexiglas.

 

The rear facade faces east, overlooking the East River. It is framed with painted steel and is entirely glazed. Each floor has a shallow terrace that extends the full width of the building. The south facade is partly visible from 50th Street and Beekman Place, and points to the southeast. The west section consists of vertical concrete panels of various widths, separated by small gaps, the rest of the facade is mostly faced with stucco. Single rectangular windows are visible near the east end, on the fourth, fifth, and sixth floors. The widest window, consisting of slender vertical mullions and glass panes, extends across the east side of the seventh floor. A slender vertical strip of windows, near the center of the south facade, extends from the seventh to eighth floors. The north facade is partly visible from Beekman Place, and points to the northeast. Near the west end, the penthouse levels are enclosed with concrete panels, steel, and glass. The east end is less visible and features cage-like steel framing.

 

- From the 2010 NYCLPC Landmark Designation Report

I got engaged today to Aparna,a software engineer in TCS.

So my relationship status changed to Committed today and will remain so until November 13th when it will change to married.

Will surely post the invite here once it is ready.

Looking forward to seeing you all there... :)

   

the Truckers Strike, Remembering the Trudeau/Singh NDP/Liberal coalition :

  

.

  

The Emergency Measures Act -

. " How can it be, that in one late night meeting, a handful of salaried Liberal civil servants working in Ottawa - took cherished democracy away from 36 million innocent Canadian citizens - without even bothering to ask them first ? "

   

House of Commons, Feb 3rd, 2022 Ottawa Canada - Trudeau and Singh are quick to take sides, express personal opinions and make judgements in Question Period as both immediately label the new truckers freedom protest as hate ? Being that both Leaders have proclaimed this Protest as hate, then if Liberal Bill C-9, titled the Combatting Hate Act, had been enacted at this time then participants in this protest could be subject to a maximum criminal sentence of life in prison ..

  

Feb 3rd, 2022 Ottawa Canada - Protestors, truckers and Ottawa citizens are beginning to gather on Parliament Hill. But this time it's different ? Unlike other protests this civil unrest brings an immediate reaction from both Leaders in Parliament ? Such a quick reaction from Trudeau and Singh and an immediately taking of sides is very much unlike the reaction shown when violence, damage to public property, and many criminal acts were committed last Spring and Summer during BLM protests, or when protestors burned and damaged over 100 historic Canadian Christian Churches in crimes of arson , or when lawless vigilante mobs tore down and mutilated historic statues in cities all across Canada, or when intense and volatile confrontations broke out with First Nations over both past and present issues that saw the throwing of fire at moving trains, rumor's of military-style assault weapons on-site, and the very lengthy occupation and blockade of pipelines, roads and railways ? And after Trudeau and Singh waited weeks before commenting on these lengthy and disruptive civil protests, both finally did so in a respectful, diplomatic, understanding and conciliatory tone while never taking a side and always using a soft tone with terms such as : 'meaningful negotiations are needed" or " we must continue working hard to move forward', or, 'we must all work together', or,'this behavior is inappropriate but understandable', or 'we're all in this together', or 'we must focus our efforts on inclusion, reconciliation and diversity' ? And, after the horrific George Floyd incident took place down in the United States, our leaders had gone down on their knees in public to show their support for the BLM cause in Canada ? And then to show further support the Liberal Government rewarded BLM protesters with hundreds of millions in business loans to assist the black buisness community ? And, in another serious protest, Government refused to condem or act while many historic Christian Churches were burnt to the ground by hateful arson calling this protest understandable and then also refusing to celebrate Canada Day 2021 in a show of partiality for this cause ? However, it appears that in the Truckers protest Trudeau and Singh are not hesitating this time to instantly speak out and take sides against the trucker freedom convoy protesters ? And both leaders are using negative descriptions like : 'occupation', 'terrorism', 'vandalism', 'internal terrorism', 'stealing food from food banks', 'dishonoring Terry Fox and war heroes', 'flying hate flags', 'spreading and inciting hate', 'noise and other local ordinance violations', etc etc, , ( and this is just the start of the protest )

 

The protest runs its course for 10 days,

 

Feb 13 th 2022 - the Ambassador Bridge, Windsor Ontario. - Police successfully clear the Ambassador bridge to traffic,, A week-long protest and sometimes blockage is over. The Canada Border Services Agency says the Ambassador Bridge border crossing between Windsor, Ont. and Detroit reopened late Sunday Feb 13th.

 

Feb 14th, 2022 - Coutts Alberta - Protesters are dispersed without incident on Feb. 14 by Alberta law enforcement, and traffic is once again moving. On that same day, the Liberal government invokes the Emergencies Measures Act but Coutts Mayor Willett said the new EMA didn’t have much impact, saying he believed local police action was responsible for dissipating the blockade.

  

Feb 14, 2022 (Valentine's Day) - THE EMERGENCY MEASURES ACT - Russia declares war and invades the Ukraine. the Ukraine invokes the Emergency Measures Act. Meanwhile in Canada, although the bridges have been cleared and Coutts has been reopened without incident by their local forces, Prime Minister Trudeau and his closest security advisors Jody Thomas National Security and Intelligence, Minister of Safety Marco Mendicino, and Minister of Emergency Preparedness Bill Blair go ahead with invoking the never before used last hope nuclear option Emergency Measures Act for the first time ever in Canada.

  

Feb 19, 2022, Saturday - The truckers (and everyone else) are efficiently moved off the property by many hired security staff workers, a large and multi Provincial well equipped Police riot squad and a heavily armed military combat unit from the Canadian armed forces. Thankfully no one is injured. Everyone has left and it appears the time has come to end the Truckers Protest .. The gathering of citizens, the group love in, the political free speech speakers corner, the numerous donations and free food for all, and nightly music and street dance party atmosphere on the Hill are over.. Everyone has left and gone home. And now we say, goodbye and good luck to all.

  

2 days later on Feb 21st, 2002 ; A late night debate is being held in the House of Commons Ottawa Ontario,

 

" Yawn,, It's been a long couple of weeks and MP's are feeling a bit tired tonight - Why not just take a quick vote and end Canada's democracy, make the P.M. the supreme ruler, and then we can all go home ? "

 

This past weekend, while vastly outnumbering the few remaining civilian pedestrian protesters that remained, a rather large, heavily equipped and well armed riot police force backed by Canadian military forces had little trouble in persuading everyone that the time has come to end this party, exit the Hill and just go back home, NOW ! And so everyone left without incident. A few incapacitated trucks had to be towed but those that were able just voluntarily packed up and left Ottawa peacefully on their own accord. The 3 week trucker's freedom protest appears to be over.

 

However, even though the drastic wartime Emergency Measures Act may never have been necessary in the first place, and is definitely no longer needed now the protest is over after ending peacefully and without incident on the weekend, for some reason when Parliament is called the following Monday, the Liberals and NDP are making very strong cases in the House on the existence of a clear and present danger to the Nation so extreme and perilous that regular law and policing is insufficient, and that it is absolutely necessary that the Nation remain ruled under the wartime Emergency Measures Act and all of its anti-democratic, freedom removing, bank account seizing and one-sided policing powers ? And this will continue to be the law of the land and fully enforceable upon 36 million Canadian citizens from coast to coast to coast for at least the next 30 days ? s-s-s Singh and the NDP argue that the truckers are racists and internal terrorists full of hate for Canada and willing to use violent means to overthrow the Government, (but they offer no proof or evidence of such a claim ),, and in an eloquent detailed and convincing speech Kody B.S. Blois, MP Kings Hants, says truckers have seized and occupy many major Canadian Airports, (but he offers no proof or evidence ) ? Trudeau's closest and most trusted security advisors including Marco (master manipulator) Mendicino Minister of Public Safety, Jody the juggler Thomas National Security and Intelligence, and Bill the bullet Blair Emergency Preparedness, all of whom get daily briefings and receive more intel than anyone else must surely be fully aware that the bridges and borders were cleared a week ago and traffic has been moving normally ever since ? And surely they are fully aware that the truckers packed up this past weekend and left peacefully, and surely they witnessed the peaceful social party atmosphere across from Parliament each night as police officers stood around chatting with nothing to do ? But they do not testify to this in Parliament, but instead the 3 most trusted of security advisors to the P.M. continue to encourage, promote and support a paranoic picture of danger to the nation that is so threatening and so out of control that it can't be handled by current Canadian law enforcement, ( however they offer no proof or evidence of any danger requiring this stringent measure) ? Trudeau himself makes a lengthy, eloquent, compelling and convincing speech in Parliament articulately voicing his sincere personal belief in the existence of extreme peril and of serious National danger at the borders, on the bridges, in the cities, on the highways, in the banking system, and at the Airports, (but he also offers no proof or evidence of any of this) ? And so, late in the evening of Feb 21, 2022, a week after the bridges had re-opened and 2 days after the end of the truckers freedom protest on this past Saturday, Trudeau, Singh and each and every one of the loyal job-securing NDP and Liberal MP's will use Canadian Parliament to end Canada's currently installed democratic system and replace it with a totally non-democratic system ruled under the dark conditions of the Emergency Measures Act for at least 30 days at a time ? And there was only 1 man on the planet that could end this situation ?

 

You have to wonder how so critical and monumental of a national decision that means the loss of Canada's currently installed and duly elected democratic system and loss of rights and freedoms for 36 million Canadians for over an unknown period of time, could be conducted and concluded in a briej, half awake, careless, frivolous, misleading, and matter-of-fact way, ending late at night in a hurried vote following many unproven, fabricated, hypothetical, false, misleading and extremely biased testemonials ? And now that the Emergency Measures Act is imposed on the entire nation for the next 30 days, then what will happen once this 30 day period ends ? Will those in power repeat this exact same process all over again for another 30, and then after that for another 30, and then another and another, all the way up to the next Federal election ? Is this not about as close as you can get to a late night coup d'é·tat ?

  

Oh my God, We've just lost our Democracy !

 

Canada loses its democracy ? For no valid reason, a 30 day unprovoked Emergencies Measures Act extension passes in Parliament despite frantic protests from the opposition :

www.foxnews.com/world/canadian-mp-two-canadas-trucking-pr...

  

Feb 21st, 2002 - And so, what has started out as a perfectly legal protest held by the truckers has now escalated into an extremely precarious situation for about 36 million innocent Canadians who have nothing to do with it ? These citizens were all comfortably enjoying the freedom and security provided by a hard-fought and hard-won 155-year-old democracy that many Canadians went to war to fight and die for - But now, (incredibly) this priceless democracy appears to have just been lost on one evening after some intense urging on by certain MP's led by the Minister of Public Safety M. Mendicino in the Canadian Parliament ? And this democracy has just been replaced with some sort of a Police State or modified Marshal Law, where the Police have heavy-handed one-sided powers and don't need a warrant to enter your home and perform search and seizures if suspecting a crime, where you best stay home if you are under the age of 18, where your car insurance can be cancelled and you won't even know it, where your life savings and your bank account can be frozen or seized without warning or by way of a call from a Government official to your Bank, where you can lose your drivers license just by being pulled over by the police, where you can get in the worst trouble of your life just for making a small donation to the wrong charity on the internet, where citizens do not fully understand new rules and regulations, where first nations and immigrants now receive preferential treatment because of certain exemptions, where you can no longer gather or protest, etc etc etc ? Citizens can no longer enjoy the many liberties and constitutional guarantees taken for granted just 3 weeks ago ?

 

And so now it looks like a handful of very nervous people who work across the street from the protest site have selfishly just snatched away a duly elected and installed cherished democratic system from its owners, and 36 million people are forced to live under the same dark powers and loss of civil liberties and special rule of law and added extreme police powers that are only reserved for the very worst of dangerous national security threats, or feared terrorists, or foreign spies or military adversaries even though 36 million Canadians are none of these things ?

 

Feb 23, 2022, 08:02 - * An International News Update* State of Emergency - the Russia Army has just invaded the Ukraine - For a perfectly VALID reason, the Ukraine security council has called for a 30-day nationwide State of Emergency to be invoked after it was invaded by the most powerful military country in the World and were now at War. or when vigilante mobs tore down and mutilated historic statues in cities all across Canada

  

the Canadian Senate - This loss of democratic rule is being debated in the Canadian Senate :

 

Feb 23, 2022 3 P.M. The Senate is now well into day 3 of a heated debate with all NDP , Liberal, and independent Senators agreeing with and speaking highly in favor of this 30-day cessation in Canada's democratic rule. But suddenly deliberations are interrupted right in the middle of Senator Plett's contemning speech when everyone present is caught totally off guard by an unexpected announcement that the PM has just said in a broadcast over his CBC that he is to end the EMA rather than continue with this new form of Governance ?

 

And so ends what many Canadians view as the kidnapping of a Country and the holding of that Country as hostage until such time as the kidnappers choose to release the kidnapped Country back over to its rightful owners ? And now some of the darkest few days in Canadian history where normal democratic rule in Canada was lost after a single late night meeting where it appeared that misinformation, made-up and false descriptions, social media hype, and hypotheticals that use the, 'what if,' or 'this could be possible' were a major influence ? along with some cases of sitting member fatigue and the influence of party politics or coercion ?

 

All during the protest the Liberal Government and CBC used the media to make many different accusations against the truckers. These had included,, conducting a siege and takeover, an occupation of the city of Ottawa, hate and the spreading of hate, internal terrorism, the promotion of terrorism, displaying Nazi and Rebel hate flags, foreign espionage, international smuggling, possession of contraband including firearms hidden in trucks, sponsoring a white only protest, stealing from food banks, illegal occupation of first nations territory, desecrating honorary Canadian statues, dishonoring wartime veterans, disrespecting Terry Fox and placing LBGQT flags on his statue, taking over and occupying Canadian Airports, blocking bridges and border crossings, threatening international trade, lowering the GDP, causing heavy losses on the stock market, forcing Ottawa businesses into financial ruin, money laundering, conspiracy to plan and to execute a violent attack on a sitting Parliament similar to the recent Jan 6th Trump attack on the USA Congress, planning a take over of the current Liberal Government, smoking in designated non-smoking areas, illegal parking, Islamophobia, homophobia, misogyny, monotheism, anti semetism, xenophobia, expounding a white supremacist doctrine, racism, gender-ism and sexism, harassing downtown pedestrians, violating local noise ordinance, breaking City fire prevention bylaws, and, there was also one unsubstantiated rumor that the Truckers might be in possession of a dirty bomb with plans to incinerate the entire nation of Canada from coast to coast to coast ? We never heard anything even close to such negative references from Trudeau or Singh when violence, damage to public property, and many criminal acts were committed last Spring and Summer during BLM rioting and protesting, or when protestors burned down or damaged over 100 historic Canadian Christian Churches in crimes of arson , or when lawless vigilante mobs tore down and mutilated historic statues in cities all across Canada, or when intense and volatile confrontations broke out with First Nations over both past and present issues that saw the throwing of fire at moving trains, rumor's of military-style assault weapons on-site, and the very lengthy occupation and blockades of pipelines, roads and railways ?

  

.

  

Feb 28th, Mar 1st 2022 Question Period - As Parliament reconvenes, Liberal members dodge and refuse to directly answer any and all Opposition questions on this loss of democracy issue,

 

Apr 25th, 2022 A public inquiry is required by Law to explain the reasoning behind the enactment of the extreme and drastic never ever before-used Emergencies Measures Act aka twin brother of the War Measures Act. This must be done within 60 days of the revocation that took place back on Feb 23, 2022 ? The Liberal Government waited until the very last minute to finally do this on April 25th, 2022.

.

     

( O Canada, We'll stand on guard for thee..)

     

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some relevant news clippings,,

  

February 21st, 2022 - On Monday night the Canadian House of Commons voted 185 to 151 in favor of extending the emergency powers. Debate on the Emergencies Act .

www.youtube.com/watch?v=kzDWQ2a3SEs&t=114s

 

Emergencies Act regulations ban protests with exceptions for Indigenous or refugees .

torontosun.com/news/national/emergencies-act-regulations-....

 

Jan thru March 2020 , The First Nation cross Canada railway blockades - VIA Rail cancels all service across Canada on Feb 14th, 2020 , CN shuts down network east of Toronto

www.youtube.com/watch?v=kpGi4sknSRE&t=50s

 

Feb 2022 - the Truckers Strike - Singh calls hate and internal terrorism as all sitting NDP member vote to install the Emergency measures Act . www.flickr.com/photos/74039487@N02/51864639114/

 

May 10,2022 - RCMP Commissioner Brenda Lucki testifies to the Commission that the RCMP had never asked for the Emergencies Act to be invoked,

nationalpost.com/news/politics/rcmp-didnt-ask-for-emergen...

 

Chrystia Freeland acting PM refuses to answer questions at the inquiry,,

www.youtube.com/watch?v=T-PFtYb2fDI

 

Jun 8, 2023, Ottawa Parliament Hill - the LGBTQ2 community flag takes center stage and P.M. Justin Trudeau raises it higher than Canadian red maple leaf flags on eithty side at an official ceremony led by Marci Ien the Minister for Women and Gender Equality, www.youtube.com/watch?v=16u4HWY6BWw

 

Russia-Ukraine crisis: Ukraine security council calls for nationwide state of emergency after invaded by Superpower :

economictimes.indiatimes.com/news/international/world-new...

 

Trudeau finally announces the Emergencies Measures Act inquiry :

calgaryherald.com/news/canada/trudeau-announces-emergenci...

 

Ottawa Canada - Police just standing around every night with nothing to do ? Everyone is friendly sociable and respectful in this happy party like atmosphere .. See for yourself on Ottawawalks, war campaign, walkers Reality TV UTube unedited nightly live broadcasts directly from the Parliament hill protest site :

www.youtube.com/watch?v=HQEjhLX-4n0&list=RDCMUC6hoYJj...

www.youtube.com/@WARCAMPAIGN

 

What powers can the Emergencies Act give Trudeau :

www.bbc.com/news/world-us-canada-60381096

 

Trudeau knew about convoy talks but wanted an “emergency” anyway

twitter.com/AndrewLawton/status/1558475567007252481?cxt=H...

 

Cabinet was told of possible 'breakthrough' with protesters the night before, but Trudeau refused to listen and he still invoked the Emergencies Act,,

www.cbc.ca/news/politics/canada-cabinet-justin-trudeau-fr...

 

Ottawa police officer charged for allegedly donating $50 to Freedom Convoy:

www.cbc.ca/news/canada/ottawa/ottawa-police-freedom-convo...

 

RCMP head told Federal Government that police had not used 'all available tools' hours before the Emergencies Act was invoked :www.cbc.ca/news/politics/lucki-email-emergencies-act-not-...

 

"the Emergencies Measures Act order specifically exempts Indians, refugees, immigrants, asylum seekers and ‘protected temporary residents and Ethnic minorities in its ban on protests ’."

yournews.com/2022/02/18/2301822/trudeaus-prohibition-on-p...

 

Ambassador Bridge reopens after police clear protesters without incident,

www.cbc.ca/news/canada/windsor/windsor-ambassador-bridge-...

 

" Let Me Be Clear " Chrystia Freeland non answer to questions pertaining to CBC reporting misinformation on the Protest ?

www.youtube.com/watch?v=FOfDsN49EXs

 

violent protesters rewarded ? Trudeau takes sides with the BLM protesters and rewards hundreds of millions to the black community, but he puts Truckers freedom protesters in jail ? Toronto, Sept 9, 2020 -Trudeau announces multi-million dollar Liberal Government program for Black Canadians following the American George Floyd racial incident that took place in a different country, "We've heard very clearly from the Black community" ,,

www.cbc.ca/news/politics/trudeau-black-entrepreneurs-1.57...

 

Was it Justin Trudeau who picked a fight with the Truckists ?

www.msn.com/en-ca/news/canada/terry-glavin-it-was-justin-...

 

Hold The Line: My story from the heart of the Freedom Convoywww.amazon.ca/Hold-Line-story-Freedom-Convoy/dp/199058303...

 

Chrystia Freeland says Financial institutions have started freezing protesters’ bank accounts based on RCMP information,

www.theglobeandmail.com/business/article-financial-instit...

 

Emergency Measures Act directs financial institutions to cut ties with some people ! What new powers do the banks have under the Emergencies Act ?

www.cbc.ca/news/politics/emergencies-act-banks-ottawa-pro...?

 

Freeland said at a news conference that without obtaining a court order or fear of being sued Banks are now allowed to freeze personal and business bank accounts suspected of being used to further the blockades. These measures will also allow the police, the Liberal Government agencies and the banks to share “relevant information" ?

www.theglobeandmail.com/business/article-emergencies-act-...

 

Ottawa Feb 21st 2022 - Marco master manipulator Mendicino,

the Minister of Public Safety, leads the charge in Parliament to steal democracy fom Canadians for 30 days apparently for no truthful or rational reason ? Is he a minister of misinformation ? nationalpost.com/opinion/marco-mendicino-canadas-minister...

 

Dr. Jordan B. Peterson, Tammy Peterson and Tamara Lich break down the events leading up to, during, and after the internationally recognized Canadian Freedom Convoy,

www.youtube.com/watch?v=jm7lLihEKvQ&t=5587s

 

Church burnings - Justin Trudeau says anger towards Catholic Church is understandable:

www.youtube.com/watch?v=PxKMNTMPhhs&t=0s

 

Sep 04, 2023 Judge-alone trial for Tamara Lich, Chris Barber should last at least 16 days,, www.cbc.ca/news/canada/ottawa/convoy-leaders-trial-will-s...

 

2026 NDP Leadership Convention - Was Hitler's hairdresser here ? Some pretty weird stuff going on, ?

www.youtube.com/watch?v=pqhIBsaHzCg

 

Nov 11, 2023 - Veterans insulted after Canada's Military is ordered by the Liberal Government not to use or recite Christian prayers like the Lords Prayer in Remembrance Day ceremonies ?

www.msn.com/en-ca/news/world/gunter-we-will-always-pray-f...

 

Freedom Convoy protesters struggling to get seized items back from police :

www.cbc.ca/news/canada/ottawa/freedom-convoy-protesters-s...

 

Jan 23, 2024 - Federal court rules that the Emergency Measures Act invocation was 'not justified' ? Freeland will appeal ?

www.ctvnews.ca/politics/federal-court-rules-emergencies-a...

 

Aug 3, 2024 - A jury has found the remaining two defendants of the Coutts Four, Tony Olienick and Chris Carbert, not guilty. The men were charged with conspiracy to murder charges as a result of their participation in the non-violent Truckers Freedom Convoy in February 2022, and held in custody ever since and denied bail in spite of no history of violence or criminal records.www.newsweek.com/political-trial-unfolds-canada-coutts-fo...

 

Sept 19, 2007 - The residential Schools full settlement,, The Steven Harper Government apology, agreement and settlement with First Nations over Indian Residential Schools.

www.rcaanc-cirnac.gc.ca/eng/1100100015576/1571581687074

 

Residential schools. Following three years of searching for bodies at a massive cost to taxpayers of $216.5 million not a single set of human remains has been found ?

The 12 million given to kamloops has disappeared with nothing to show for it ? thecatholicherald.com/article/failure-to-find-bodies-ends...

 

Justin says Goodbye Don't cry for me O my Canada.

Jan 06, 2025 - Trudeau resigns as prime minister, Prorogues Parliament until March 24 2025,

www.flickr.com/photos/74039487@N02/54385355629/

 

Apr 03, 2025 - Chris Barber, Tamara Lich not guilty on most charges for roles in 2022 convoy protests.. All told, Barber was found guilty of two charges, not guilty of four and had a seventh stayed. Lich was found guilty of one, not guilty of four and had a sixth stayed. both found guilty of counseling others to commit mischief

www.cbc.ca/news/canada/ottawa/tamara-lich-chris-barber-fr...

 

2021, Major Canadian political Party leader Jagmeet Singh attacks his own Country calling Canada a genocidal nation ? Jag says he knows of 215 bodies that have been found in well hidden unmarked mass graves in Kamloops that clearly show Canada is a horrible Country ?

www.youtube.com/watch?v=CQb3GZx_ZR0

 

2026 NDP Leadership Convention - Hitler's hairdresser must have been here ? Some pretty weird stuff going on,

www.youtube.com/watch?v=pqhIBsaHzCg

 

Election 2025 - Jack must have rolled over in his grave after his NDP was annihilated - NDP now not even an official Canadian party ? After obliterating the NDP Party, Singh takes a lifetime pension and runs ? winnipegsun.com/opinion/gold-singh-crashes-ndp-party-and-...

 

Dec 3rd 2025, What Is Truth ? U of Vic claims 215 but Frances and Dallas say Zero ?

What Is Truth ?

Dec 3rd 2025, Frances and Dallas visit U of Vic in Victoria B.C. and discover that this University might be conducting the mass indoctrination of impressionable young minds ? www.youtube.com/watch?v=u53G5WBpVmc

www.youtube.com/watch?v=TSRn8BzpvLc

visit to UBC - www.cbc.ca/news/politics/convoy-protest-emergencies-act-a...

 

Jan 23, 2026 - New ICE policy allows officers to enter homes without a judge’s warrant.

www.cnn.com/2026/01/22/politics/ice-memo-warrantless-entr...

  

March 17, 2026 - After Emergencies Act ruled illegal in Court (twice), Carney now taking it to the Supreme Court

theccf.ca/carney-asks-scc-to-overturn-emergencies-act-rul...

  

Lost in Space________Episode # 1_______Death to Deniers !

 

Danger - Will Robinson, Danger !

 

These fine ladies want prison sentences handed down to individuals who dare to be themselves and to think differently while calling anyone with a different opinion from theirs to be a denier or hater ?

No one denies the existence of residential schools. And so why are Leah Gazan (NDP), Lindsay Mathyssen (NDP), Nahanni Fontaine (NDP) and Kimberley Murray (Liberal Government investigator) so dissatisfied and why are they trying to force their own radical and ego-driven personal viewpoints based on hearsay and as yet unproven allegations on everyone else ? Why do they want you to think the way they think, believe what they believe, and be forced ( by law ) to accept their unique, extreme left wing, selfish and self-serving narrative, (that they get paid for) as being Gods' truth, and,, if you were to dare resist then you are to be labelled hater or denier and become a criminal that could be sent to jail for up to life in prison under the law enshrined in Bill C-63 or C-9 that they are all pushing for ?

www.youtube.com/watch?v=ZZU7NEzs3Gk

 

.

 

Is this really Canada ? It seems the NDP has adopted a caste system ( like the system they have over in India ), where attendees must wear either yellow or white tags ? The MC at the NDP national convention instructs those who are declaring themselves as white and male gender to go to the back of the line ? Other identities, or those with yellow tags can go to the front and are allowed to speak first ?

www.flickr.com/photos/74039487@N02/53456649195

White Christian males must go to the back of the line at this NDP convention ?

www.reddit.com/r/CanadianConservative/comments/17a0qh2/ho...

 

Feb 2022 - The Truckers Strike - Singh immediately calls hate and all sitting NDP members vote yes to install the Emergency Measures Act . www.flickr.com/photos/74039487@N02/51864639114/

 

Apr 11, 2024, Winnipeg Manitoba - Manitoba's NDP premier Wab Kinew wants to change the current prayer recited in the legislature to make it more inclusive of people who practice faiths other than Christianity, or those holding no faith at all ? www.cbc.ca/news/canada/manitoba/prayer-legislature-questi...

 

Jagmeet Singh under the radar of Indian Intelligence officials for his Pro-Khalistani and Pro-Pakistan propaganda: www.opindia.com/2019/10/canadian-politician-jagmeet-singh...

 

President Of Canadian LGBT Organization Arrested On Child Sex Abuse Charges www.winterwatch.net/2024/01/president-of-canadian-lgbt-or...

 

NDP calls for the de funding of the police, June 15, 2020 - Jagmeet Singh on Monday talked about NDP de funding the police , saying it would be a "mixed approach" that would include investing more in mental-health workers and anti-racism programs instead of police and military-type assets.

globalnews.ca/video/7067384/jagmeet-singh-discusses-how-a...

 

June 3rd 2021 - The leader of a major political party attacks his own Country ? Singh calls Canada an evil genocidal nation while announcing that he knows of 215 Children's bodies found in hidden unmarked mass graves in Kamloops B.C. ?

www.youtube.com/watch?v=CQb3GZx_ZR0

indiginews.com/vancouver-island/clearly-this-is-genocide-...

 

The role of Jagmeet Singh's Brother as a Lobbyist

www.youtube.com/watch?v=lGMitm-Z-rY&t=230s

 

Canada 2021 - CBC hiding the news of numerous historic white Christian Churches falling victim to first nations hate and arson on a daily basis ? They're burning down the Churches and the Canadian Government doesn't care ?

www.flickr.com/photos/74039487@N02/51344632299

www.facebook.com/marketplace/item/7132308970228979/?ref=p...

 

July 1,2021 - 'hold the fireworks' The official itinerary of Justin Trudeau ( the Prime Minister of Canada ), does not include July 1st Canada Day celebrations claiming that for some, Canada Day is not a day to celebrate ? rel="noreferrer nofollow">www.cbc.ca/news/politics/canada-day-political-reaction-1.....

 

Nov 11th 2023 - Canadian Military ordered by the NDP/Liberal Government not to use or recite Christian prayers like the Lord's Prayer in Remembrance Day ceremonies this year ?

www.msn.com/en-ca/news/world/gunter-we-will-always-pray-f...

 

Bill-C- 63 - Trudeau and Singh immediately call hate and both are quick to condemn the new Truckers freedom protest ? www.flickr.com/photos/74039487@N02/51864639114/

 

Think like me or go to jatl ! Sep 27, 2024 - NDP MP Leah Gazan introduces bill that would criminalize ‘denial’ of her unproven residential school narrative ? Bill C-413 would charge those who 'promote hatred against Indigenous peoples by condoning, denying, downplaying or justifying the Indian residential school system in Canada.'

www.lifesitenews.com/news/new-democrat-mp-introduces-bill...

  

Lost in Space________Episode # 1_______Death to Deniers !

Danger - Will Robinson,,, Danger !

These fine ladies want prison sentences handed down to individuals who dare to be themselves and to think differently from them calling anyone with a different opinion from theirs to be a denier or a hater ?

No one can deny the existence of residential schools. And so why are Leah Gazan (NDP), Lindsay Mathyssen (NDP), Nahanni Fontaine (NDP) and Kimberley Murray (Liberal Government investigator) so dissatisfied, and why are they trying to force their own radical and ego-driven personal viewpoints based on hearsay and far left, as yet unproven allegations on everyone else ? Why do they want you to think the way they think, believe in what they believe, and be forced ( by law ) into accepting their unique, extreme left wing, selfish and self-serving narrative, (that they get paid for) as being Gods' truth, and,, if you dare resist them you are then to be called a hater or denier and become a criminal that could be sent to jail for up to life in prison under the law enshrined in the new Bill C-63 or C-9 that they are all pushing for ?

www.youtube.com/watch?v=ZZU7NEzs3Gk

 

Apr 16th 2025 Montreal - Scrum following the French-language leaders' debate - NDP leader Jagmeet Singh refuses to address questions on Christian church arson in Canada ? He dismisses this as misinformation and disinformation, and the person asking such a question as being a right wing extremist ? He refuses to answer the question ?

nowtoronto.com/news/canadians-react-to-ndp-leader-jagmeet...

 

Election 2025 - Jack must be turning over in his grave as his NDP has just been annihilated ? NDP is not even an official Canadian party any more ? After destroying the NDP Party, Singh takes a lifetime pension and disappears ? winnipegsun.com/opinion/gold-singh-crashes-ndp-party-and-...

 

Playing the race card ? Apr 3, 2026 - The NDP Leadership Convention invokes racial "Equity Cards" ? red before white after yellow then green etc etc etc ?

www.youtube.com/watch?v=OMtHsUTBrt8

www.youtube.com/watch?v=EDV7ImXwTPI

 

2023 NDP Leadership Convention - Was Hitler's hairdresser here ? Some pretty weird stuff going on,

www.youtube.com/watch?v=Am_vekCybuI&t=33s

  

.

 

Is this really Canada ? It seems the NDP has adopted a caste system ( like the system they have over in India ), where attendees must wear either yellow or white tags ? The MC at the NDP national convention instructs those who are declaring themselves as white and male gender to go to the back of the line ? Other identities, or those with yellow tags can go to the front and are allowed to speak first ?

www.flickr.com/photos/74039487@N02/53456649195

White Christian males must go to the back of the line at this NDP convention ?

www.reddit.com/r/CanadianConservative/comments/17a0qh2/ho...

 

Feb 2022 - The Truckers Strike - Singh immediately calls hate and all sitting NDP members vote yes to install the Emergency Measures Act . www.flickr.com/photos/74039487@N02/51864639114/

 

Apr 11, 2024, Winnipeg Manitoba - Manitoba's NDP premier Wab Kinew wants to change the current prayer recited in the legislature to make it more inclusive of people who practice faiths other than Christianity, or those holding no faith at all ? www.cbc.ca/news/canada/manitoba/prayer-legislature-questi...

 

Jagmeet Singh under the radar of Indian Intelligence officials for his Pro-Khalistani and Pro-Pakistan propaganda: www.opindia.com/2019/10/canadian-politician-jagmeet-singh...

 

President Of Canadian LGBT Organization Arrested On Child Sex Abuse Charges www.winterwatch.net/2024/01/president-of-canadian-lgbt-or...

 

NDP calls for the de funding of the police, June 15, 2020 - Jagmeet Singh on Monday talked about NDP de funding the police , saying it would be a "mixed approach" that would include investing more in mental-health workers and anti-racism programs instead of police and military-type assets.

globalnews.ca/video/7067384/jagmeet-singh-discusses-how-a...

 

June 3rd 2021 - The leader of a major political party attacks his own Country ? Singh calls Canada an evil genocidal nation while announcing that he knows of 215 Children's bodies found in hidden unmarked mass graves in Kamloops B.C. ?

www.youtube.com/watch?v=CQb3GZx_ZR0

indiginews.com/vancouver-island/clearly-this-is-genocide-...

 

The role of Jagmeet Singh's Brother as a Lobbyist

www.youtube.com/watch?v=lGMitm-Z-rY&t=230s

 

Canada 2021 - CBC hiding the news of numerous historic white Christian Churches falling victim to first nations hate and arson on a daily basis ? They're burning down the Churches and the Canadian Government doesn't care ?

www.flickr.com/photos/74039487@N02/51344632299

www.facebook.com/marketplace/item/7132308970228979/?ref=p...

 

July 1,2021 - 'hold the fireworks' The official itinerary of Justin Trudeau ( the Prime Minister of Canada ), does not include July 1st Canada Day celebrations claiming that for some, Canada Day is not a day to celebrate ? rel="noreferrer nofollow">www.cbc.ca/news/politics/canada-day-political-reaction-1.....

 

Nov 11th 2023 - Canadian Military ordered by the NDP/Liberal Government not to use or recite Christian prayers like the Lord's Prayer in Remembrance Day ceremonies this year ?

www.msn.com/en-ca/news/world/gunter-we-will-always-pray-f...

 

Bill-C- 63 - Trudeau and Singh immediately call hate and both are quick to condemn the new Truckers freedom protest ? www.flickr.com/photos/74039487@N02/51864639114/

 

Think like me or go to jatl ! Sep 27, 2024 - NDP MP Leah Gazan introduces bill that would criminalize ‘denial’ of her unproven residential school narrative ? Bill C-413 would charge those who 'promote hatred against Indigenous peoples by condoning, denying, downplaying or justifying the Indian residential school system in Canada.'

www.lifesitenews.com/news/new-democrat-mp-introduces-bill...

  

Lost in Space________Episode # 1_______Death to Deniers !

Danger - Will Robinson,,, Danger !

These fine ladies want prison sentences handed down to individuals who dare to be themselves and to think differently from them calling anyone with a different opinion from theirs to be a denier or a hater ?

No one can deny the existence of residential schools. And so why are Leah Gazan (NDP), Lindsay Mathyssen (NDP), Nahanni Fontaine (NDP) and Kimberley Murray (Liberal Government investigator) so dissatisfied, and why are they trying to force their own radical and ego-driven personal viewpoints based on hearsay and far left, as yet unproven allegations on everyone else ? Why do they want you to think the way they think, believe in what they believe, and be forced ( by law ) into accepting their unique, extreme left wing, selfish and self-serving narrative, (that they get paid for) as being Gods' truth, and,, if you dare resist them you are then to be called a hater or denier and become a criminal that could be sent to jail for up to life in prison under the law enshrined in the new Bill C-63 or C-9 that they are all pushing for ?

www.youtube.com/watch?v=ZZU7NEzs3Gk

 

Apr 16th 2025 Montreal - Scrum following the French-language leaders' debate - NDP leader Jagmeet Singh refuses to address questions on Christian church arson in Canada ? He dismisses this as misinformation and disinformation, and the person asking such a question as being a right wing extremist ? He refuses to answer the question ?

nowtoronto.com/news/canadians-react-to-ndp-leader-jagmeet...

 

Election 2025 - Jack must be turning over in his grave as his NDP has just been annihilated ? NDP is not even an official Canadian party any more ? After destroying the NDP Party, Singh takes a lifetime pension and disappears ? winnipegsun.com/opinion/gold-singh-crashes-ndp-party-and-...

 

Playing the race card ? Apr 3, 2026 - The NDP Leadership Convention invokes racial "Equity Cards" ? red before white after yellow then green etc etc etc ?

www.youtube.com/watch?v=OMtHsUTBrt8

www.youtube.com/watch?v=EDV7ImXwTPI

 

2023 NDP Leadership Convention - Was Hitler's hairdresser here ? Some pretty weird stuff going on,

www.youtube.com/watch?v=Am_vekCybuI&t=33s

  

Sep 27, 2024 - Death to Deniers - Winnipeg Superstar M.P. Leah Gazan wants you to think like she thinks and to be just like her,, or else 'watch out' ?

Narcissistic NDP MP Leah Gazan has introduced her bill in Parliament that calls for criminal charges to be laid on all those who ‘deny’ her own (as yet unproven) Leah Gazan personal narrative relating to the discovery of 215 children' bodies found in a well hidden mass grave in Kamloops and that Canada is a genocidal nation ? Her Bill C-413 calls for the extremely serious charge of spreading hate to be placed on anyone who promotes hatred against the Indigenous peoples by challenging, questioning, denying or disagreeing with Leah Gazan's own unique personal position on this subject ?

www.lifesitenews.com/news/new-democrat-mp-introduces-bill...

 

Aug 2026, - Ottawa , has become a city teaming with crime, illegals and the homeless ? Don’t Walk Alone”: Ottawa Police Issue Disturbing Warning.

www.youtube.com/watch?v=XV1286JdfKk&t=59s

  

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

"AFRICA RISING: THE ROLE OF THE DIASPORA AFRICAN WOMAN"

Images from the event big thank you to Justina Mutale for inviting zimlink to cover!!

Video’s and story coming soon www.zimlink.org !! In the meantime check out the day.

A Conference with UNICEF Goodwill Ambassador, YVONNE CHAKA CHAKA

House of Lords, Westminster Houses of Parliament. Thursday 2nd October 2014.

Thought provoking Conference with phenomenal African women including our very own Princess of Africa, YVONNE CHAKA CHAKA, South African Superstar and legendary singer, who is also United Nations International Children's Emergency Fund (UNICEF) Rollback Malaria Goodwill Ambassador.

THE RT. HON. BARONESS SANDIP VERMA is a member of the House of Lords and a businesswoman. She is the UK’s Parliamentary Under Secretary of State for the Department of Energy & Climate Change (DECC). As Under Secretary of State, Baroness Verma is responsible for the business of the Department of Energy & Climate Change in the House of Lords.

YVONNE CHAKA CHAKA is a UNICEF and Roll Back Malaria Goodwill Ambassador. Known as the Princess of Africa, Yvonne is a South African Supestar and legendary singer with 30 years in the music industry, boasting twenty two albums, with many Platinum and Gold hit records, making her one of Africa's most successful artists. Yvonne has performed around for the world, and also for world leaders including former South African President, Nelson Mandela; HRM Queen Elizabeth II; and U.S. President Bill Clinton, among many others. Yvonne has shared the stage with the music industry’s megastars such as Bono, Stevie Wonder, Alicia Keys, Aretha Franklin, Miriam Makeba, and Hugh Masekela. Her humanitarian film “A Motherland Tour: A Journey of African Women with Yvonne Chaka Chaka”, is based on women’s health and empowerment. The film is a call to action for nations to honour their commitments to improve the health of all Africans, especially women and children in meeting the Health Millennium Development Goals. The film tells the inspirational story of African women who are making a positive impact on the health of their communities. In the film, Yvonne travels through Africa meeting courageous women who are changing lives. As each story unfolds, so does a powerful message: “Health is not a luxury of the few, but an inalienable right for all”.

 

JUSTINA MUTALE is the African Woman of the Year 2012 and Founder/CEO of POSITIVE RUNWAY: The Global Catwalk to Stop the Spread of AIDS. She is also the Gender Equality Ambassador & Spokesperson for the International Women’s Think Tank and sits on the advisory Board of the World Leaders Forum. www.justinamutale.com

 

JACQUELINE ONALO is a human rights and immigration lawyer at R.Spio & Company Solicitors. She is both a barrister and solicitor of England and Wales. She has recently been admitted as an advocate of the High Court of Kenya. Jacqueline is also a trustee of Community Development Initiatives (CDI),

 

DEBORAH OWHIN is a gender equality specialist. In 2011, Deborah became the youngest advocate on Violence against women and girls. Deborah is the Founder of Made Equal, whose vision is to engage, educate and empower people in their 20s and 30s in the campaign to eradicate gender inequality.

 

ANNA VANDERPUYE OWUNNE is the CEO of African Business Roundtable (incorporating the NEPAD Business Group) UK Chapter and INGO Global. She has been UK African Community Ambassador for the Department for Environment, Food and Rural Affairs (DEFRA) for their Personal Food Imports Programme and Office for National Statistics for the pre-Census sensitisation programme.

 

CHIEF KATE ANOLUE is the Founder of the Forum for African Women in Politics (FWAP) and former Mayor of the London Borough of Enfield. She is also Founder & CEO of “TenderCare” a charity which carters for young teenage mothers and fathers, widows and lone women.

 

SHERRY ANN DIXON is an Inspirational and Motivational Speaker. She is also a Life Coach and Mentor. Sherry is the Founder & CEO of Women on the Crossroads, a motivational website for women. She is also the Founder & CEO of Sherry Dixon Consultancy, a Marketing and PR company.

 

CHIOMA AGWUEGBO is a Social Media Strategist and founding Editor of Naija2015. Chiome has experience spanning radio and radio drama production for the BBC Media Action in Nigeria.

 

LUKWESA BURAK is a TV Presenter and News Anchor at SKY World News. Lukwesa is committed to Malaria prevention and is Patron of the charity All Star Kids, working towards improving the lives of children in Southern Africa.

 

MELISSA POWYS-RODRIGUES is the Chairperson of the South African Chamber of Commerce UK, which she leads in all its initiatives including fundraising, research, political as well as business focused events, government (SA & UK) liaison and relationship fostering.

 

DR TITILOLA BANJOKO is a healthcare manager with a clinical background. She pioneered the formation of AfricaRecruit and FindaJobinAfrica.com – a programme designed to build human capital and skills capacity in Africa by strengthening the human resource framework on the continent, mobilising skills inside and outside Africa to address policy gaps and skills shortages impacting Africa's development.

 

GEORGINA AWOONOR-GORDON is the Grants Manager for Trade, Enterprise and Employment programme Comic Relief Georgina oversees projects focused on improving economic opportunities for poor entrepreneurs in sub-Saharan Africa. Over the last four years, she has worked on the Common Ground Initiative (CGI). Co-funded by DFID, the Initiative is directed mainly at supporting Africa’s development through small and African Diaspora-led organizations based in the UK.

 

SADO JIRDE is the Director of Black South West Network (BSWN), a charity focused on human rights, equality, access to knowledge and socio-economic inclusion. BSWN acts as an advocate on behalf of Black and Minority Ethnic (BME) communities in the South West.

 

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Chittorgarh Fort (Hindi/Rajasthani: चित्तौड दुर्ग Chittorgarh Durg) is the largest fort in India and the grandest in the state of Rajasthan. It is a World Heritage Site. The fort, plainly known as Chittor, was the capital of Mewar and is today situated several kilometres south of Bhilwara. It was initially ruled by Guhilot and later by Sisodias, the Suryavanshi clans of Chattari Rajputs, from the 7th century, until it was finally abandoned in 1568 after the siege by Emperor Akbar in 1567. It sprawls majestically over a hill 180 m in height spread over an area of 280 ha above the plains of the valley drained by the Berach River. The fort precinct with an evocative history is studded with a series of historical palaces, gates, temples and two prominent commemoration towers. These monumental ruins have inspired the imagination of tourists and writers for centuries.

 

The fort was sacked three times between the 15th and 16th centuries; in 1303 Allauddin Khilji defeated Rana Ratan Singh, in 1535 Bahadur Shah, the Sultan of Gujarat defeated Bikramjeet Singh and in 1567 Emperor Akbar defeated Maharana Udai Singh II who left the fort and founded Udaipur. Each time the men fought bravely rushing out of the fort walls charging the enemy but lost every time. Following these defeats, Jauhar was committed thrice by more than 13,000 ladies and children of the Rajput heroes who laid their lives in battles at Chittorgarh Fort, first led by Rani Padmini wife of Rana Rattan Singh who was killed in the battle in 1303, and later by Rani Karnavati in 1537 AD.

 

Thus, the fort represents the quintessence of tribute to the nationalism, courage, medieval chivalry and sacrifice exhibited by the Mewar rulers of Sisodia and their kinsmen and women and children, between the 7th and 16th centuries. The rulers, their soldiers, the women folk of royalty and the commoners considered death as a better option than dishonor in the face of surrender to the foreign invading armies.

 

GEOGRAPHY

Chittorgarh, located in the southern part of the state of Rajasthan, 233 km from Ajmer, midway between Delhi and Mumbai on the National Highway 8 (India) in the road network of Golden Quadrilateral. Chittorgarh is situated where National Highways No. 76 & 79 intersect.

 

The fort rises abruptly above the surrounding plains and is spread over an area of 2.8 km2. The highest elevation at the fort is 1,075 m. It is situated on the left bank of the Berach river (a tributary of the Banas River) and is linked to the new town of Chittorgarh (known as the 'Lower Town') developed in the plains after 1568 AD when the fort was deserted in light of introduction of artillery in the 16th century, and therefore the capital was shifted to more secure Udaipur, located on the eastern flank of Aravalli hill range. Mughal Emperor Akbar attacked and sacked this fort which was but one of the 84 forts of Mewar,but the capital was shifted to Aravalli hills where heavy artillery & cavalry were not effective. A winding hill road of more than 1 km length from the new town leads to the west end main gate, called Ram Pol, of the fort. Within the fort, a circular road provides access to all the gates and monuments located within the fort walls.

 

The fort that once boasted of 84 water bodies has only 22 of them now. These water bodies are fed by natural catchment and rainfall, and have a combined storage of 4 billion litres that could meet the water needs of an army of 50,000. The supply could last for four years. These water bodies are in the form of ponds, wells and step wells.

 

HISTORY

Chittorgarh Fort is considered to be the largest fort of India in terms of area. It is stated that the fort was constructed by the Mauryans during the 7th century AD and hence derives its name after the Mauryan ruler, Chitrangada Mori, as inscribed on coins of the period. Historical records show Chittorgarh fort as the capital of Mewar for 834 years. It was established in 734 AD by Bappa Rawal, founder ruler in the hierarchy of the Sisodia rulers of Mewar. It is also said that the fort was gifted to Bappa Rawal as part of Solanki princess’s dowry in the 8th century. The fort was looted and destroyed at the hands of Emperor Akbar in 1568 AD and subsequently never resettled but only refurbished in 1905 AD. Three important battles were fought for control of the fort; in 1303, Ala-ud-din Khilji besieged the fort; in 1535, Sultan of Gujarat Bahadur Shah besieged the fort; and in 1568, Mughal Emperor Akbar attacked the fort. Not that there were only defeats at the fort. Excluding the periods of siege, the fort had always remained in possession of the Sisodias of the Guhilot (or Gehlot/Guhila) clan of Rajputs, who descended from Bappa Rawal. There were also success stories of establishment of the fort and its reconstruction after every siege, before it was finally abandoned in 1568, all of which are narrated.

 

Chittor is cited in the Mahabharat epic. It is said that Bhima, the second of the Pandava brothers of Epic Mahabaharata fame, known for his mighty strength gave a powerful hit with his fist to the ground that resulted in water springing up to form a large reservoir. It is called Bhimlat kund, an artificial tank named after Bhima. Folk legend also mentions that Bhima started building the fort.

 

BAPPA RAWAL

The earliest history linked to the Bappa Rawal's fort is that of the Huna Kingdom of Sialkot (of Mihir Kula 515-540 AD) that was destroyed by Yashodharman. This was subsequently seized by a new dynasty of kshatriyas called Tak or Taxaka. According to historians, the Taxak Mori were the lords of Chittor from a very early period. After a few generations, the Guhilots supplanted them. From 725 to 735 AD, there were numerous defenders who appear to have considered the cause of Chittor their own, the Tak from Asirgarh. This race appears to have retained possession of Asirgarh for at least two centuries after this event and one of its chieftain Bappa Rawal was the most conspicuous leader in the lineage of Prithvi Raj. In the poems of Chandar he is called the "Standard, bearer, Tak of Asir."

 

SIEGE OF 1303

Ala ud din Khilji, Sultan of Delhi, rallied his forces against Mewar, in 1303 AD. The Chittorgarh fort was till then considered impregnable and grand, atop a natural hill. But his immediate reason for invading the fort was his obsessive desire to capture Rani Padmini, the unrivalled beautiful queen of Rana Ratan Singh and take her into his harem. The Rana, out of politeness, allowed the Khilji to view Padmini through a set of mirrors. But this viewing of Padmini further fired Khilji’s desire to possess her. After the viewing, as a gesture of courtesy, when the Rana accompanied the Sultan to the outer gate, he was treacherously captured. Khilji conveyed to the queen that the Rana would be released only if she agreed to join his harem. But the queen had other plans. She agreed to go to his camp if permitted to go in a Royal style with an entourage, in strict secrecy. Instead of her going, she sent 700 well armed soldiers disguised in litters and they rescued the Rana and took him to the fort. But Khilji chased them to the fort where a fierce battle ensued at the outer gate of the fort in which the Rajput soldiers were overpowered and the Rana was killed. Khilji won the battle on August 26, 1303. Soon thereafter, instead of surrendering to the Sultan, the royal Rajput ladies led by Rani Padmini preferred to die through the Rajput’s ultimate tragic rite of Jauhar (self immolation on a pyre). In revenge, Khilji killed thirty thousand Hindus. He entrusted the fort to his son Khizr Khan to rule and renamed the fort as 'Khizrabad'. He also showered gifts on his son by way of

 

a red canopy, a robe embroidered with gold and two standards one green and the other black and threw upon him rubies and emeralds.

 

He returned to Delhi after the fierce battle at the fort.

 

RANA HAMMIR & SUCCESSORS

Khizr Khan’s rule at the fort lasted till 1311 AD and due to the pressure of Rajputs he was forced to entrust power to the Sonigra chief Maldeva who held the fort for 7 years. Hammir Singh, usurped control of the fort from Maldeva by “treachery and intrigue” and Chittor once again regained its past glory. Hammir, before his death in 1364 AD, had converted Mewar into a fairly large and prosperous kingdom. The dynasty (and clan) fathered by him came to be known by the name Sisodia after the village where he was born. His son Ketra Singh succeeded him and ruled with honour and power. Ketra Singh’s son Lakha who ascended the throne in 1382 AD also won several wars. His famous grandson Rana Kumbha came to the throne in 1433 AD and by that time the Muslim rulers of Malwa and Gujarat had acquired considerable clout and were keen to usurp the powerful Mewar state.

 

RANA KUMBHA & CLAN

There was resurgence during the reign of Rana Kumbha in the 15th century. Rana Kumbha, also known as Maharana Kumbhakarna, son of Rana Mokal, ruled Mewar between 1433 AD and 1468 AD. He is credited with building up the Mewar kingdom assiduously as a force to reckon with. He built 32 forts (84 fortresses formed the defense of Mewar) including one in his own name, called Kumbalgarh. But his end came in 1468 AD at the hands of his own son Rana Udaysimha (Uday Singh I) who assassinated him to gain the throne of Mewar. This patricide was not appreciated by the people of Mewar and consequently his brother Rana Raimal assumed the reins of power in 1473. After his death in May 1509, Sangram Singh (also known as Rana Sanga), his youngest son, became the ruler of Mewar, which brought in a new phase in the history of Mewar. Rana Sanga, with support from Medini Rai (a Rajput chief of Alwar), fought a valiant battle against Mughal emperor Babar at Khanwa in 1527. He ushered in a period of prestige to Chittor by defeating the rulers of Gujarat and also effectively interfered in the matters of Idar. He also won small areas of the Delhi territory. In the ensuing battle with Ibrahim Lodi, Rana won and acquired some districts of Malwa. He also defeated the combined might of Sultan Muzaffar of Gujarat and the Sultan of Malwa. By 1525 AD, Rana Sanga had developed Chittor and Mewar, by virtue of great intellect, valour and his sword, into a formidable military state. But in a decisive battle that was fought against Babar on March 16, 1527, the Rajput army of Rana Sanga suffered a terrible defeat and Sanga escaped to one of his fortresses. But soon thereafter in another attack on the Chanderi fort the valiant Rana Sanga died and with his death the Rajput confederacy collapsed.

 

SIEGE OF 1534

Bahadur Shah who came to the throne in 1526 AD as the Sultan of Gujarat besieged the Chittorgarh fort in 1534. The fort was sacked and, once again the medieval dictates of chivalry determined the outcome. Following the defeat of the Rana, it is said 13,000 Rajput women committed jauhar (self immolation on the funeral pyre) and 3,200 Rajput warriors rushed out of the fort to fight and die.

 

SIEGE OF 1567

The final Siege of Chittorgarh came 33 years later, in 1567, when the Mughal Emperor Akbar invaded the fort. Akbar wanted to conquer Mewar, which was being ably ruled by Rana Uday Singh II, a fine prince of Mewar. To establish himself as the supreme lord of Northern India, he wanted to capture the renowned fortress of Chittor, as a precursor to conquering the whole of India. Shakti Singh, son of the Rana who had quarreled with his father, had run away and approached Akbar when the later had camped at Dholpur preparing to attack Malwa. During one of these meetings, in August 1567, Shakti Singh came to know from a remark made in jest by emperor Akbar that he was intending to wage war against Chittor. Akbar had told Shakti Singh in jest that since his father had not submitted himself before him like other princes and chieftains of the region he would attack him. Startled by this revelation, Shakti Singh quietly rushed back to Chittor and informed his father of the impending invasion by Akbar. Akbar was furious with the departure of Shakti Singh and decided to attack Mewar to humble the arrogance of the Ranas. In September 1567, the emperor left for Chittor, and on October 20, 1567, camped in the vast plains outside the fort. In the meantime, Rana Udai Singh, on the advice of his council of advisors, decided to go away from Chittor to the hills of Udaipur. Jaimal and Patta, two brave army chieftains of Mewar, were left behind to defend the fort along with 8,000 Rajput warriors under their command. Akbar laid siege to the fortress. The Rajput army fought valiantly and Akbar himself had narrowly escaped death. In this grave situation, Akbar had prayed for divine help for achieving victory and vowed to visit the shrine of the sufi saint Khwaja at Ajmer. The battle continued till February 23, 1568. On that day Jaymal was seriously wounded but he continued to fight with support from Patta. Jayamal ordered jauhar to be performed when many beautiful princesses of Mewar and noble matrons committed self-immolation at the funeral pyre. Next day the gates of the fort were opened and Rajput soldiers rushed out bravely to fight the enemies. Jayamal and Patta who fought bravely were at last killed in action. One figure estimates that 30,000 soldiers were killed in action. Akbar immediately repaired himself to Ajmer to perform his religious vow.

 

RETURN OF THE FORT TO MEWAR

But in 1616, Jehangir returned Chittor fort to the Rajputs, when Maharana Amar Singh was the chief of Mewar. However, the fort was not resettled though it was refurbished several centuries later in 1905 during British Raj.

 

PRECINCTS

The fort which is roughly in the shape of a fish has a circumference of 13 km with a maximum width of 3 km and it covers an area of 700 acres. The fort is approached through a zig zag and difficult ascent of more than 1 km from the plains, after crossing over a bridge made in limestone. The bridge spans the Gambhiri River and is supported by ten arches (one has a curved shape while the balance have pointed arches). Apart from the two tall towers, which dominate the majestic fortifications, the sprawling fort has a plethora of palaces and temples (many of them in ruins) within its precincts.

 

The 305 hectares component site, with a buffer zone of 427 hectares, encompasses the fortified stronghold of Chittorgarh, a spacious fort located on an isolated rocky plateau of approximately 2 km length and 155m width.

 

It is surrounded by a perimeter wall 4.5 kilometres long, beyond which a 45° hill slope makes it almost inaccessible to enemies. The ascent to the fort passes through seven gateways built by the Mewar ruler Rana Kumbha (1433- 1468) of the Sisodia clan. These gates are called, from the base to the hill top, the Paidal Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jorla Pol, Laxman Pol, and Ram Pol, the final and main gate.

 

The fort complex comprises 65 historic built structures, among them 4 palace complexes, 19 main temples, 4 memorials and 20 functional water bodies. These can be divided into two major construction phases. The first hill fort with one main entrance was established in the 5th century and successively fortified until the 12th century. Its remains are mostly visible on the western edges of the plateau. The second, more significant defence structure was constructed in the 15th century during the reign of the Sisodia Rajputs, when the royal entrance was relocated and fortified with seven gates, and the medieval fortification wall was built on an earlier wall construction from the 13th century.

 

Besides the palace complex, located on the highest and most secure terrain in the west of the fort, many of the other significant structures, such as the Kumbha Shyam Temple, the Mira Bai Temple, the Adi Varah Temple, the Shringar Chauri Temple, and the Vijay Stambh memorial were constructed in this second phase. Compared to the later additions of Sisodian rulers during the 19th and 20th centuries, the predominant construction phase illustrates a comparatively pure Rajput style combined with minimal eclecticism, such as the vaulted substructures which were borrowed from Sultanate architecture. The 4.5 km walls with integrated circular enforcements are constructed from dressed stone masonry in lime mortar and rise 500m above the plain. With the help of the seven massive stone gates, partly flanked by hexagonal or octagonal towers, the access to the fort is restricted to a narrow pathway which climbs up the steep hill through successive, ever narrower defence passages. The seventh and final gate leads directly into the palace area, which integrates a variety of residential and official structures. Rana Kumbha Mahal, the palace of Rana Kumbha, is a large Rajput domestic structure and now incorporates the Kanwar Pade Ka Mahal (the palace of the heir) and the later palace of the poetess Mira Bai (1498-1546). The palace area was further expanded in later centuries, when additional structures, such as the Ratan Singh Palace (1528–31) or the Fateh Prakash, also named Badal Mahal (1885-1930), were added. Although the majority of temple structures represent the Hindu faith, most prominently the Kalikamata Temple (8th century), the Kshemankari Temple (825-850) the Kumbha Shyam Temple (1448) or the Adbuthnath Temple (15th- 16th century), the hill fort also contains Jain temples, such as Shringar Chauri (1448) and Sat Bis Devri (mid-15th century) Also the two tower memorials, Kirti Stambh (13th-14th century) and Vijay Stambha (1433-1468), are Jain monuments. They stand out with their respective heights of 24m and 37m, which ensure their visibility from most locations of the fort complex. Finally, the fort compound is home to a contemporary municipal ward of approximately 3,000 inhabitants, which is located near Ratan Singh Tank at the northern end of the property.

 

GATES

The fort has total seven gates (in local language, gate is called Pol), namely the Padan Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jodla Pol, Laxman Pol and the main gate named the Ram Pol (Lord Rama's Gate). All the gateways to the fort have been built as massive stone structures with secure fortifications for military defense. The doors of the gates with pointed arches are reinforced to fend off elephants and cannon shots. The top of the gates have notched parapets for archers to shoot at the enemy army. A circular road within the fort links all the gates and provides access to the numerous monuments (ruined palaces and 130 temples) in the fort.

 

During the second siege, Prince Bagh Singh died at the Padan Pol in 1535 AD. Prince Jaimal of Badnore and his clansman Kalla were killed by Akbar at a location between the Bhairon Pol and Hanuman Pol in the last siege of the fort in 1567 (Kalla carried the wounded Jaimal out to fight). Chhatris, with the roof supported by corbeled arches, have been built to commemorate the spots of their sacrifice. Their statues have also been erected, at the orders of Emperor Akbar, to commemorate their valiant deaths. At each gate, cenotaphs of Jaimal (in the form of a statue of a Rajput warrior on horseback) and Patta have also been constructed. At Ram Pol, the entrance gate to the fort, a Chaatri was built in memory of the 15 year old Patta of Kelwa, who had lost his father in battle, and saw the sword yielding mother and wife on the battle field who fought valiantly and died at this gate. He led the saffron robed Rajput warriors, who all died fighting for Mewar’s honour. Suraj Pol (Sun Gate) provides entry to the eastern wall of the fort. On the right of Suraj Pol is the Darikhana or Sabha (council chamber) behind which lie a Ganesha temple and the zenana (living quarters for women). A massive water reservoir is located towards the left of Suraj Pol. There is also a peculiar gate, called the Jorla Pol (Joined Gate), which consists of two gates joined together. The upper arch of Jorla Pol is connected to the base of Lakshman Pol. It is said that this feature has not been noticed anywhere else in India. The Lokota Bari is the gate at the fort’s northern tip, while a small opening that was used to hurl criminals into the abyss is seen at the southern end.

 

VIJAY STAMBHA

The Vijay Stambha (Tower of Victory) or Jaya Stambha, called the symbol of Chittor and a particularly bold expression of triumph, was erected by Rana Kumbha between 1458 and 1468 to commemorate his victory over Mahmud Shah I Khalji, the Sultan of Malwa, in 1440 AD. Built over a period of ten years, it raises 37.2 metres over a 4.4 m2 base in nine stories accessed through a narrow circular staircase of 157 steps (the interior is also carved) up to the 8th floor, from where there is good view of the plains and the new town of Chittor. The dome, which was a later addition, was damaged by lightning and repaired during the 19th century. The Stamba is now illuminated during the evenings and gives a beautiful view of Chittor from the top.

 

KIRTI STAMBHA

Kirti Stambha (Tower of Fame) is a 22 metres high tower built on a 9.1 m base with 4.6 m at the top, is adorned with Jain sculptures on the outside and is older (probably 12th century) and smaller than the Victory Tower. Built by a Bagherwal Jain merchant Jijaji Rathod, it is dedicated to Adinath, the first Jain tirthankar (revered Jain teacher). In the lowest floor of the tower, figures of the various tirthankars of the Jain pantheon are seen in special niches formed to house them. These are digambara monuments. A narrow stairway with 54 steps leads through the six storeys to the top. The top pavilion that was added in the 15th century has 12 columns.

 

RANA KUMBHA PALACE

At the entrance gate near the Vijaya Stamba, Rana Kumbha's palace (in ruins), the oldest monument, is located. The palace included elephant and horse stables and a temple to Lord Shiva. Maharana Udai Singh, the founder of Udaipur, was born here; the popular folk lore linked to his birth is that his maid Panna DaiPanna Dhai saved him by substituting her son in his place as a decoy, which resulted in her son getting killed by Banbir. The prince was spirited away in a fruit basket. The palace is built with plastered stone. The remarkable feature of the palace is its splendid series of canopied balconies. Entry to the palace is through Suraj Pol that leads into a courtyard. Rani Meera, the famous poetess saint, also lived in this palace. This is also the palace where Rani Padmini, consigned herself to the funeral pyre in one of the underground cellars, as an act of jauhar along with many other women. The Nau Lakha Bandar (literal meaning: nine lakh treasury) building, the royal treasury of Chittor was also located close by. Now, across from the palace is a museum and archeological office. The Singa Chowri temple is also nearby.

 

FATEH PRAKASH PALACE

Located near Rana Khumba palace, built by Rana Fateh Singh, the precincts have modern houses and a small museum. A school for local children (about 5,000 villagers live within the fort) is also nearby.

 

GAUMUKH RESERVOIR

A spring feeds the tank from a carved cow’s mouth in the cliff. This pool was the main source of water at the fort during the numerous sieges.

 

PADMINI´S PALACE

Padmini's Palace or Rani Padmini's Palace is a white building and a three storied structure (a 19th-century reconstruction of the original). It is located in the southern part of the fort. Chhatris (pavilions) crown the palace roofs and a water moat surrounds the palace. This style of palace became the forerunner of other palaces built in the state with the concept of Jal Mahal (palace surrounded by water). It is at this Palace where Alauddin was permitted to glimpse the mirror image of Rani Padmini, wife of Maharana Rattan Singh. It is widely believed that this glimpse of Padmini's beauty besotted him and convinced him to destroy Chittor in order to possess her. Maharana Rattan Singh was killed and Rani Padmini committed Jauhar. Rani Padmini's beauty has been compared to that of Cleopatra and her life story is an eternal legend in the history of Chittor. The bronze gates to this pavilion were removed and transported to Agra by Akbar.

 

OTHER SIGHTS

Close to Kirti Sthamba is the Meera Temple, or the Meerabai Temple. Rana Khumba built it in an ornate Indo–Aryan architectural style. It is associated with the mystic saint-poet Mirabai who was an ardent devotee of Lord Krishna and dedicated her entire life to His worship. She composed and sang lyrical bhajans called Meera Bhajans. The popular legend associated with her is that with blessings of Krishna, she survived after consuming poison sent to her by her evil brother-in-law. The larger temple in the same compound is the Kumbha Shyam Temple (Varaha Temple). The pinnacle of the temple is in pyramid shape. A picture of Meerabai praying before Krishna has now been installed in the temple.

 

Across from Padmini’s Palace is the Kalika Mata Temple. Originally, a Sun Temple dated to the 8th century dedicated to Surya (the Sun God) was destroyed in the 14th century. It was rebuilt as a Kali temple.

 

Another temple on the west side of the fort is the ancient Goddess Tulja Bhavani Temple built to worship Goddess Tulja Bhavani is considered sacred. The Tope Khana (cannon foundry) is located next to this temple in a courtyard, where a few old cannons are still seen.

 

JAUHAR MELA

The fort and the city of Chittorgarh host the biggest Rajput festival called the "Jauhar Mela". It takes place annually on the anniversary of one of the jauhars, but no specific name has been given to it. It is generally believed that it commemorates Padmini’s jauhar, which is most famous. This festival is held primarily to commemorate the bravery of Rajput ancestors and all three jauhars which happened at Chittorgarh Fort. A huge number of Rajputs, which include the descendants of most of the princely families, hold a procession to celebrate the Jauhar. It has also become a forum to air one's views on the current political situation in the country.

 

WIKIPEDIA

I'm simply convinced on where I'm goin', I'm committed

I promise if I fly, or if I fail, I won't regret it

I'm workin' on my temper, tryna be more empathetic

'Cause Kyrie gave me years on the couch, I'm still indebted

I'm workin' on my money and my word and on my credit

But they think that I'm lazy what I'm readin' on my Reddit

Momma kidneys failin', and plus she pre-diabetic

Future lookin' shredded, drown you if you let it

Nigga, you are lookin' at a Chicago da Vinci

Came up from the gutter, where the chopper's complimentary

How'd I get this far, sometimes it's hard to put it simply

Things you'll only learn when you watch the documentary

I ain't never been a wrestler, I ain't been up under pressure

I ain't never felt the stretch at all

I ain't never playin' dress up

I ain't talkin' when they pull up to arrest us, nigga, that's the law, uh

I ain't never been a liar, I ain't never been no wire

I ain't never scared to fire y'all

I'm standin' here in the heart

I'm ready for a fuckin' war, uh

I ain't never been a taker

I ain't never scared of vapor

I ain't never did no niggas wrong

I ain't never been a liar

I ain't never play Mariah

I ain't never sang a different song

I ain't never been a ducker

I ain't never been a sucker

On the Bible or on the Quran, uh

See, I don't care if we don't get along

It's what I offer though…

Though the WA State Government is committed to closing down Collie's Power Stations. That are fuelled by coal, by the end of this decade.

The Worsley Alumina Refinery, still needs coal to power their operations at Hamilton.

Though that alumina processing company, now known as South32. Which has their corporate office headquarters based locally here in Perth City. Is now gradually changing over to greenhouse based fuel system.

 

Meanwhile, Aurizon Rail is busy with their loco and operations crew, from Collie Depot. Providing rail transport of coal from two Collie coal mines, Ewington and Premier Coal.

Great news for the local Collie townspeople, who have family members, still employed at the coal mines.

On this day, 10 March 2023, Aurizon was running three coal services. One load trip out from Ewington Mine, and two trips out of Premier mine.

Well I am again asked to photogragh these people in concert. For this set I set my camera to manual f3, 1/40-1/60. I had a Canon 430 EXII flash with a diffuser on top pointed upwards. As always and comment or constructive criticism welcome and appreciated.

 

PS It was a great show!

 

PPS for another view please visit this set by James MacKenzie. His work is awesome! Enjoy! www.flickr.com/photos/77486205@N05/sets/72157640757457464...

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

It looked like he was running away from them.

Even when the destination is unclear, New Yorkers make sure they arrive as fast as possible

Chittorgarh Fort (Hindi/Rajasthani: चित्तौड दुर्ग Chittorgarh Durg) is the largest fort in India and the grandest in the state of Rajasthan. It is a World Heritage Site. The fort, plainly known as Chittor, was the capital of Mewar and is today situated several kilometres south of Bhilwara. It was initially ruled by Guhilot and later by Sisodias, the Suryavanshi clans of Chattari Rajputs, from the 7th century, until it was finally abandoned in 1568 after the siege by Emperor Akbar in 1567. It sprawls majestically over a hill 180 m in height spread over an area of 280 ha above the plains of the valley drained by the Berach River. The fort precinct with an evocative history is studded with a series of historical palaces, gates, temples and two prominent commemoration towers. These monumental ruins have inspired the imagination of tourists and writers for centuries.

 

The fort was sacked three times between the 15th and 16th centuries; in 1303 Allauddin Khilji defeated Rana Ratan Singh, in 1535 Bahadur Shah, the Sultan of Gujarat defeated Bikramjeet Singh and in 1567 Emperor Akbar defeated Maharana Udai Singh II who left the fort and founded Udaipur. Each time the men fought bravely rushing out of the fort walls charging the enemy but lost every time. Following these defeats, Jauhar was committed thrice by more than 13,000 ladies and children of the Rajput heroes who laid their lives in battles at Chittorgarh Fort, first led by Rani Padmini wife of Rana Rattan Singh who was killed in the battle in 1303, and later by Rani Karnavati in 1537 AD.

 

Thus, the fort represents the quintessence of tribute to the nationalism, courage, medieval chivalry and sacrifice exhibited by the Mewar rulers of Sisodia and their kinsmen and women and children, between the 7th and 16th centuries. The rulers, their soldiers, the women folk of royalty and the commoners considered death as a better option than dishonor in the face of surrender to the foreign invading armies.

 

GEOGRAPHY

Chittorgarh, located in the southern part of the state of Rajasthan, 233 km from Ajmer, midway between Delhi and Mumbai on the National Highway 8 (India) in the road network of Golden Quadrilateral. Chittorgarh is situated where National Highways No. 76 & 79 intersect.

 

The fort rises abruptly above the surrounding plains and is spread over an area of 2.8 km2. The highest elevation at the fort is 1,075 m. It is situated on the left bank of the Berach river (a tributary of the Banas River) and is linked to the new town of Chittorgarh (known as the 'Lower Town') developed in the plains after 1568 AD when the fort was deserted in light of introduction of artillery in the 16th century, and therefore the capital was shifted to more secure Udaipur, located on the eastern flank of Aravalli hill range. Mughal Emperor Akbar attacked and sacked this fort which was but one of the 84 forts of Mewar,but the capital was shifted to Aravalli hills where heavy artillery & cavalry were not effective. A winding hill road of more than 1 km length from the new town leads to the west end main gate, called Ram Pol, of the fort. Within the fort, a circular road provides access to all the gates and monuments located within the fort walls.

 

The fort that once boasted of 84 water bodies has only 22 of them now. These water bodies are fed by natural catchment and rainfall, and have a combined storage of 4 billion litres that could meet the water needs of an army of 50,000. The supply could last for four years. These water bodies are in the form of ponds, wells and step wells.

 

HISTORY

Chittorgarh Fort is considered to be the largest fort of India in terms of area. It is stated that the fort was constructed by the Mauryans during the 7th century AD and hence derives its name after the Mauryan ruler, Chitrangada Mori, as inscribed on coins of the period. Historical records show Chittorgarh fort as the capital of Mewar for 834 years. It was established in 734 AD by Bappa Rawal, founder ruler in the hierarchy of the Sisodia rulers of Mewar. It is also said that the fort was gifted to Bappa Rawal as part of Solanki princess’s dowry in the 8th century. The fort was looted and destroyed at the hands of Emperor Akbar in 1568 AD and subsequently never resettled but only refurbished in 1905 AD. Three important battles were fought for control of the fort; in 1303, Ala-ud-din Khilji besieged the fort; in 1535, Sultan of Gujarat Bahadur Shah besieged the fort; and in 1568, Mughal Emperor Akbar attacked the fort. Not that there were only defeats at the fort. Excluding the periods of siege, the fort had always remained in possession of the Sisodias of the Guhilot (or Gehlot/Guhila) clan of Rajputs, who descended from Bappa Rawal. There were also success stories of establishment of the fort and its reconstruction after every siege, before it was finally abandoned in 1568, all of which are narrated.

 

Chittor is cited in the Mahabharat epic. It is said that Bhima, the second of the Pandava brothers of Epic Mahabaharata fame, known for his mighty strength gave a powerful hit with his fist to the ground that resulted in water springing up to form a large reservoir. It is called Bhimlat kund, an artificial tank named after Bhima. Folk legend also mentions that Bhima started building the fort.

 

BAPPA RAWAL

The earliest history linked to the Bappa Rawal's fort is that of the Huna Kingdom of Sialkot (of Mihir Kula 515-540 AD) that was destroyed by Yashodharman. This was subsequently seized by a new dynasty of kshatriyas called Tak or Taxaka. According to historians, the Taxak Mori were the lords of Chittor from a very early period. After a few generations, the Guhilots supplanted them. From 725 to 735 AD, there were numerous defenders who appear to have considered the cause of Chittor their own, the Tak from Asirgarh. This race appears to have retained possession of Asirgarh for at least two centuries after this event and one of its chieftain Bappa Rawal was the most conspicuous leader in the lineage of Prithvi Raj. In the poems of Chandar he is called the "Standard, bearer, Tak of Asir."

 

SIEGE OF 1303

Ala ud din Khilji, Sultan of Delhi, rallied his forces against Mewar, in 1303 AD. The Chittorgarh fort was till then considered impregnable and grand, atop a natural hill. But his immediate reason for invading the fort was his obsessive desire to capture Rani Padmini, the unrivalled beautiful queen of Rana Ratan Singh and take her into his harem. The Rana, out of politeness, allowed the Khilji to view Padmini through a set of mirrors. But this viewing of Padmini further fired Khilji’s desire to possess her. After the viewing, as a gesture of courtesy, when the Rana accompanied the Sultan to the outer gate, he was treacherously captured. Khilji conveyed to the queen that the Rana would be released only if she agreed to join his harem. But the queen had other plans. She agreed to go to his camp if permitted to go in a Royal style with an entourage, in strict secrecy. Instead of her going, she sent 700 well armed soldiers disguised in litters and they rescued the Rana and took him to the fort. But Khilji chased them to the fort where a fierce battle ensued at the outer gate of the fort in which the Rajput soldiers were overpowered and the Rana was killed. Khilji won the battle on August 26, 1303. Soon thereafter, instead of surrendering to the Sultan, the royal Rajput ladies led by Rani Padmini preferred to die through the Rajput’s ultimate tragic rite of Jauhar (self immolation on a pyre). In revenge, Khilji killed thirty thousand Hindus. He entrusted the fort to his son Khizr Khan to rule and renamed the fort as 'Khizrabad'. He also showered gifts on his son by way of

 

a red canopy, a robe embroidered with gold and two standards one green and the other black and threw upon him rubies and emeralds.

 

He returned to Delhi after the fierce battle at the fort.

 

RANA HAMMIR & SUCCESSORS

Khizr Khan’s rule at the fort lasted till 1311 AD and due to the pressure of Rajputs he was forced to entrust power to the Sonigra chief Maldeva who held the fort for 7 years. Hammir Singh, usurped control of the fort from Maldeva by “treachery and intrigue” and Chittor once again regained its past glory. Hammir, before his death in 1364 AD, had converted Mewar into a fairly large and prosperous kingdom. The dynasty (and clan) fathered by him came to be known by the name Sisodia after the village where he was born. His son Ketra Singh succeeded him and ruled with honour and power. Ketra Singh’s son Lakha who ascended the throne in 1382 AD also won several wars. His famous grandson Rana Kumbha came to the throne in 1433 AD and by that time the Muslim rulers of Malwa and Gujarat had acquired considerable clout and were keen to usurp the powerful Mewar state.

 

RANA KUMBHA & CLAN

There was resurgence during the reign of Rana Kumbha in the 15th century. Rana Kumbha, also known as Maharana Kumbhakarna, son of Rana Mokal, ruled Mewar between 1433 AD and 1468 AD. He is credited with building up the Mewar kingdom assiduously as a force to reckon with. He built 32 forts (84 fortresses formed the defense of Mewar) including one in his own name, called Kumbalgarh. But his end came in 1468 AD at the hands of his own son Rana Udaysimha (Uday Singh I) who assassinated him to gain the throne of Mewar. This patricide was not appreciated by the people of Mewar and consequently his brother Rana Raimal assumed the reins of power in 1473. After his death in May 1509, Sangram Singh (also known as Rana Sanga), his youngest son, became the ruler of Mewar, which brought in a new phase in the history of Mewar. Rana Sanga, with support from Medini Rai (a Rajput chief of Alwar), fought a valiant battle against Mughal emperor Babar at Khanwa in 1527. He ushered in a period of prestige to Chittor by defeating the rulers of Gujarat and also effectively interfered in the matters of Idar. He also won small areas of the Delhi territory. In the ensuing battle with Ibrahim Lodi, Rana won and acquired some districts of Malwa. He also defeated the combined might of Sultan Muzaffar of Gujarat and the Sultan of Malwa. By 1525 AD, Rana Sanga had developed Chittor and Mewar, by virtue of great intellect, valour and his sword, into a formidable military state. But in a decisive battle that was fought against Babar on March 16, 1527, the Rajput army of Rana Sanga suffered a terrible defeat and Sanga escaped to one of his fortresses. But soon thereafter in another attack on the Chanderi fort the valiant Rana Sanga died and with his death the Rajput confederacy collapsed.

 

SIEGE OF 1534

Bahadur Shah who came to the throne in 1526 AD as the Sultan of Gujarat besieged the Chittorgarh fort in 1534. The fort was sacked and, once again the medieval dictates of chivalry determined the outcome. Following the defeat of the Rana, it is said 13,000 Rajput women committed jauhar (self immolation on the funeral pyre) and 3,200 Rajput warriors rushed out of the fort to fight and die.

 

SIEGE OF 1567

The final Siege of Chittorgarh came 33 years later, in 1567, when the Mughal Emperor Akbar invaded the fort. Akbar wanted to conquer Mewar, which was being ably ruled by Rana Uday Singh II, a fine prince of Mewar. To establish himself as the supreme lord of Northern India, he wanted to capture the renowned fortress of Chittor, as a precursor to conquering the whole of India. Shakti Singh, son of the Rana who had quarreled with his father, had run away and approached Akbar when the later had camped at Dholpur preparing to attack Malwa. During one of these meetings, in August 1567, Shakti Singh came to know from a remark made in jest by emperor Akbar that he was intending to wage war against Chittor. Akbar had told Shakti Singh in jest that since his father had not submitted himself before him like other princes and chieftains of the region he would attack him. Startled by this revelation, Shakti Singh quietly rushed back to Chittor and informed his father of the impending invasion by Akbar. Akbar was furious with the departure of Shakti Singh and decided to attack Mewar to humble the arrogance of the Ranas. In September 1567, the emperor left for Chittor, and on October 20, 1567, camped in the vast plains outside the fort. In the meantime, Rana Udai Singh, on the advice of his council of advisors, decided to go away from Chittor to the hills of Udaipur. Jaimal and Patta, two brave army chieftains of Mewar, were left behind to defend the fort along with 8,000 Rajput warriors under their command. Akbar laid siege to the fortress. The Rajput army fought valiantly and Akbar himself had narrowly escaped death. In this grave situation, Akbar had prayed for divine help for achieving victory and vowed to visit the shrine of the sufi saint Khwaja at Ajmer. The battle continued till February 23, 1568. On that day Jaymal was seriously wounded but he continued to fight with support from Patta. Jayamal ordered jauhar to be performed when many beautiful princesses of Mewar and noble matrons committed self-immolation at the funeral pyre. Next day the gates of the fort were opened and Rajput soldiers rushed out bravely to fight the enemies. Jayamal and Patta who fought bravely were at last killed in action. One figure estimates that 30,000 soldiers were killed in action. Akbar immediately repaired himself to Ajmer to perform his religious vow.

 

RETURN OF THE FORT TO MEWAR

But in 1616, Jehangir returned Chittor fort to the Rajputs, when Maharana Amar Singh was the chief of Mewar. However, the fort was not resettled though it was refurbished several centuries later in 1905 during British Raj.

 

PRECINCTS

The fort which is roughly in the shape of a fish has a circumference of 13 km with a maximum width of 3 km and it covers an area of 700 acres. The fort is approached through a zig zag and difficult ascent of more than 1 km from the plains, after crossing over a bridge made in limestone. The bridge spans the Gambhiri River and is supported by ten arches (one has a curved shape while the balance have pointed arches). Apart from the two tall towers, which dominate the majestic fortifications, the sprawling fort has a plethora of palaces and temples (many of them in ruins) within its precincts.

 

The 305 hectares component site, with a buffer zone of 427 hectares, encompasses the fortified stronghold of Chittorgarh, a spacious fort located on an isolated rocky plateau of approximately 2 km length and 155m width.

 

It is surrounded by a perimeter wall 4.5 kilometres long, beyond which a 45° hill slope makes it almost inaccessible to enemies. The ascent to the fort passes through seven gateways built by the Mewar ruler Rana Kumbha (1433- 1468) of the Sisodia clan. These gates are called, from the base to the hill top, the Paidal Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jorla Pol, Laxman Pol, and Ram Pol, the final and main gate.

 

The fort complex comprises 65 historic built structures, among them 4 palace complexes, 19 main temples, 4 memorials and 20 functional water bodies. These can be divided into two major construction phases. The first hill fort with one main entrance was established in the 5th century and successively fortified until the 12th century. Its remains are mostly visible on the western edges of the plateau. The second, more significant defence structure was constructed in the 15th century during the reign of the Sisodia Rajputs, when the royal entrance was relocated and fortified with seven gates, and the medieval fortification wall was built on an earlier wall construction from the 13th century.

 

Besides the palace complex, located on the highest and most secure terrain in the west of the fort, many of the other significant structures, such as the Kumbha Shyam Temple, the Mira Bai Temple, the Adi Varah Temple, the Shringar Chauri Temple, and the Vijay Stambh memorial were constructed in this second phase. Compared to the later additions of Sisodian rulers during the 19th and 20th centuries, the predominant construction phase illustrates a comparatively pure Rajput style combined with minimal eclecticism, such as the vaulted substructures which were borrowed from Sultanate architecture. The 4.5 km walls with integrated circular enforcements are constructed from dressed stone masonry in lime mortar and rise 500m above the plain. With the help of the seven massive stone gates, partly flanked by hexagonal or octagonal towers, the access to the fort is restricted to a narrow pathway which climbs up the steep hill through successive, ever narrower defence passages. The seventh and final gate leads directly into the palace area, which integrates a variety of residential and official structures. Rana Kumbha Mahal, the palace of Rana Kumbha, is a large Rajput domestic structure and now incorporates the Kanwar Pade Ka Mahal (the palace of the heir) and the later palace of the poetess Mira Bai (1498-1546). The palace area was further expanded in later centuries, when additional structures, such as the Ratan Singh Palace (1528–31) or the Fateh Prakash, also named Badal Mahal (1885-1930), were added. Although the majority of temple structures represent the Hindu faith, most prominently the Kalikamata Temple (8th century), the Kshemankari Temple (825-850) the Kumbha Shyam Temple (1448) or the Adbuthnath Temple (15th- 16th century), the hill fort also contains Jain temples, such as Shringar Chauri (1448) and Sat Bis Devri (mid-15th century) Also the two tower memorials, Kirti Stambh (13th-14th century) and Vijay Stambha (1433-1468), are Jain monuments. They stand out with their respective heights of 24m and 37m, which ensure their visibility from most locations of the fort complex. Finally, the fort compound is home to a contemporary municipal ward of approximately 3,000 inhabitants, which is located near Ratan Singh Tank at the northern end of the property.

 

GATES

The fort has total seven gates (in local language, gate is called Pol), namely the Padan Pol, Bhairon Pol, Hanuman Pol, Ganesh Pol, Jodla Pol, Laxman Pol and the main gate named the Ram Pol (Lord Rama's Gate). All the gateways to the fort have been built as massive stone structures with secure fortifications for military defense. The doors of the gates with pointed arches are reinforced to fend off elephants and cannon shots. The top of the gates have notched parapets for archers to shoot at the enemy army. A circular road within the fort links all the gates and provides access to the numerous monuments (ruined palaces and 130 temples) in the fort.

 

During the second siege, Prince Bagh Singh died at the Padan Pol in 1535 AD. Prince Jaimal of Badnore and his clansman Kalla were killed by Akbar at a location between the Bhairon Pol and Hanuman Pol in the last siege of the fort in 1567 (Kalla carried the wounded Jaimal out to fight). Chhatris, with the roof supported by corbeled arches, have been built to commemorate the spots of their sacrifice. Their statues have also been erected, at the orders of Emperor Akbar, to commemorate their valiant deaths. At each gate, cenotaphs of Jaimal (in the form of a statue of a Rajput warrior on horseback) and Patta have also been constructed. At Ram Pol, the entrance gate to the fort, a Chaatri was built in memory of the 15 year old Patta of Kelwa, who had lost his father in battle, and saw the sword yielding mother and wife on the battle field who fought valiantly and died at this gate. He led the saffron robed Rajput warriors, who all died fighting for Mewar’s honour. Suraj Pol (Sun Gate) provides entry to the eastern wall of the fort. On the right of Suraj Pol is the Darikhana or Sabha (council chamber) behind which lie a Ganesha temple and the zenana (living quarters for women). A massive water reservoir is located towards the left of Suraj Pol. There is also a peculiar gate, called the Jorla Pol (Joined Gate), which consists of two gates joined together. The upper arch of Jorla Pol is connected to the base of Lakshman Pol. It is said that this feature has not been noticed anywhere else in India. The Lokota Bari is the gate at the fort’s northern tip, while a small opening that was used to hurl criminals into the abyss is seen at the southern end.

 

VIJAY STAMBHA

The Vijay Stambha (Tower of Victory) or Jaya Stambha, called the symbol of Chittor and a particularly bold expression of triumph, was erected by Rana Kumbha between 1458 and 1468 to commemorate his victory over Mahmud Shah I Khalji, the Sultan of Malwa, in 1440 AD. Built over a period of ten years, it raises 37.2 metres over a 4.4 m2 base in nine stories accessed through a narrow circular staircase of 157 steps (the interior is also carved) up to the 8th floor, from where there is good view of the plains and the new town of Chittor. The dome, which was a later addition, was damaged by lightning and repaired during the 19th century. The Stamba is now illuminated during the evenings and gives a beautiful view of Chittor from the top.

 

KIRTI STAMBHA

Kirti Stambha (Tower of Fame) is a 22 metres high tower built on a 9.1 m base with 4.6 m at the top, is adorned with Jain sculptures on the outside and is older (probably 12th century) and smaller than the Victory Tower. Built by a Bagherwal Jain merchant Jijaji Rathod, it is dedicated to Adinath, the first Jain tirthankar (revered Jain teacher). In the lowest floor of the tower, figures of the various tirthankars of the Jain pantheon are seen in special niches formed to house them. These are digambara monuments. A narrow stairway with 54 steps leads through the six storeys to the top. The top pavilion that was added in the 15th century has 12 columns.

 

RANA KUMBHA PALACE

At the entrance gate near the Vijaya Stamba, Rana Kumbha's palace (in ruins), the oldest monument, is located. The palace included elephant and horse stables and a temple to Lord Shiva. Maharana Udai Singh, the founder of Udaipur, was born here; the popular folk lore linked to his birth is that his maid Panna DaiPanna Dhai saved him by substituting her son in his place as a decoy, which resulted in her son getting killed by Banbir. The prince was spirited away in a fruit basket. The palace is built with plastered stone. The remarkable feature of the palace is its splendid series of canopied balconies. Entry to the palace is through Suraj Pol that leads into a courtyard. Rani Meera, the famous poetess saint, also lived in this palace. This is also the palace where Rani Padmini, consigned herself to the funeral pyre in one of the underground cellars, as an act of jauhar along with many other women. The Nau Lakha Bandar (literal meaning: nine lakh treasury) building, the royal treasury of Chittor was also located close by. Now, across from the palace is a museum and archeological office. The Singa Chowri temple is also nearby.

 

FATEH PRAKASH PALACE

Located near Rana Khumba palace, built by Rana Fateh Singh, the precincts have modern houses and a small museum. A school for local children (about 5,000 villagers live within the fort) is also nearby.

 

GAUMUKH RESERVOIR

A spring feeds the tank from a carved cow’s mouth in the cliff. This pool was the main source of water at the fort during the numerous sieges.

 

PADMINI´S PALACE

Padmini's Palace or Rani Padmini's Palace is a white building and a three storied structure (a 19th-century reconstruction of the original). It is located in the southern part of the fort. Chhatris (pavilions) crown the palace roofs and a water moat surrounds the palace. This style of palace became the forerunner of other palaces built in the state with the concept of Jal Mahal (palace surrounded by water). It is at this Palace where Alauddin was permitted to glimpse the mirror image of Rani Padmini, wife of Maharana Rattan Singh. It is widely believed that this glimpse of Padmini's beauty besotted him and convinced him to destroy Chittor in order to possess her. Maharana Rattan Singh was killed and Rani Padmini committed Jauhar. Rani Padmini's beauty has been compared to that of Cleopatra and her life story is an eternal legend in the history of Chittor. The bronze gates to this pavilion were removed and transported to Agra by Akbar.

 

OTHER SIGHTS

Close to Kirti Sthamba is the Meera Temple, or the Meerabai Temple. Rana Khumba built it in an ornate Indo–Aryan architectural style. It is associated with the mystic saint-poet Mirabai who was an ardent devotee of Lord Krishna and dedicated her entire life to His worship. She composed and sang lyrical bhajans called Meera Bhajans. The popular legend associated with her is that with blessings of Krishna, she survived after consuming poison sent to her by her evil brother-in-law. The larger temple in the same compound is the Kumbha Shyam Temple (Varaha Temple). The pinnacle of the temple is in pyramid shape. A picture of Meerabai praying before Krishna has now been installed in the temple.

 

Across from Padmini’s Palace is the Kalika Mata Temple. Originally, a Sun Temple dated to the 8th century dedicated to Surya (the Sun God) was destroyed in the 14th century. It was rebuilt as a Kali temple.

 

Another temple on the west side of the fort is the ancient Goddess Tulja Bhavani Temple built to worship Goddess Tulja Bhavani is considered sacred. The Tope Khana (cannon foundry) is located next to this temple in a courtyard, where a few old cannons are still seen.

 

JAUHAR MELA

The fort and the city of Chittorgarh host the biggest Rajput festival called the "Jauhar Mela". It takes place annually on the anniversary of one of the jauhars, but no specific name has been given to it. It is generally believed that it commemorates Padmini’s jauhar, which is most famous. This festival is held primarily to commemorate the bravery of Rajput ancestors and all three jauhars which happened at Chittorgarh Fort. A huge number of Rajputs, which include the descendants of most of the princely families, hold a procession to celebrate the Jauhar. It has also become a forum to air one's views on the current political situation in the country.

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

Something came out of my mind this weekend that urge me to try this inverse studio setup from my previous studio work "Matrix Effect". I know they are not exactly the same result/position because it's harder to do this way and I only have very little space to maneuver and control the glass to position at the center of the black cloth/fabric to get the dark field effect. I will try it again whenever I get a chance in the future :). Thank You for looking. Hope you like it.

 

Strobist Info: 1 Vivitar 285hv inside westcott apollo 28" softbox directly from the back of the glass and block the center with black fabric to create the dark field effect. 1 Pentax AF540FGZ gel(blue) from bottom of the glass.

 

www.suwandichandra.com

Still committed to the clutter-clearing mission around here...although progress quickly gets off-track as forgotten treasures are discovered along the way.

 

My little guy is pretty stoked by the latest - a rather heavy and mysterious bag that revealed a shockingly large collection of Fantastic Four comics. We were pretty surprised to discover they were even in our basement; therein lies the need for our mission - how do we not know this stuff is down there?

 

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