Podcasts about shakya

In der Serie "Kleine Auszeiten" beleuchten wir Möglichkeiten, wie man Brückentage und Ferienzeiten gut nutzen kann. Viele Menschen machen Kurzulaub auch mal in einem Freizeitpark. Gerade mit Kindern ist das oft genau der richtige Ort. Allerdings sind die großen Freizeitparks auch echte "Freizeit-Maschinen" - gerade mit Blick auf den Energieverbrauch oder den CO2-Ausstoss. Im Gespräch mit Martina Shakya versucht SWR Aktuell-Moderator Andreas Böhnisch, das Phänomen "Freizeitpark" von unterschiedlichen Seiten zu betrachten. Shakya ist Professorin für Tourismus und Geografie an der Hochschule Heilbronn.

In the last segment of UnMind, we took up the most social of the Three Treasures: Sangha, or community. In this segment, we will continue with our analysis of the design of Dharma study; and in the next, that of Buddha practice, Zen's unique meditation, or zazen. These three constitute the highest values and manifestations of Buddhism in the real world, and the simplest model for the comprehensive nature of living a Zen life. They are regarded as three legs, without any one of which the stool of Zen is unstable. Design intent is reflected in their modus operandi, message, and method, respectively. Dharma study consists in reviewing and contemplating the “compassionate teachings,” the message transmitted by Shakyamuni and the ancestors down to the present day. While they were all, in effect, “speaking with one voice,” nonetheless Dharma ranks second in importance and emphasis, as an adjunct to meditation, just as Sangha comes in third, in providing the harmonious community and conducive environment for Zen. As referenced in Dogen's Jijuyu Zammai – Self-fulfilling Samadhi: Grass, trees and walls bring forth the teaching for all beingsCommon people as well as sages The “walls” are the infrastructure that was built around personal and communal practice in the form of our sitting space at home, grass hut hermitages, and meditation halls of temples, centers, or monasteries. This is the millennia-old design-build activity of the ancestors attested to by the stupas of India and the monasteries of China, Tibet, Japan, and the Far East, the legacy inherited by modern proponents of Zen in the West. Dharma likewise has been codified, collected, and contained in tangible documents, originally in the form of rice paper scrolls, now in books distributed worldwide in hardbound and paperback format. My own two current volumes in print ‑ “The Original Frontier” and “The Razorblade of Zen” ‑ were actually printed and bound in India, the home country of Buddhism They are also, or will soon be, available in electronic form, as eBooks and audiobooks accessible to virtually anyone, anywhere, anytime. It is as if Avalokiteshvara, the Bodhisattva of Compassion – s/he of the innumerable eyes and ears needed to see and hear the sights and sounds of dukkha in the world, with innumerable arms and hands bringing the tools necessary to help ‑ has come to be manifested globally, in the form of the worldwide network of mobile media. By means of which her ongoing witness to the suffering of the world is also recorded for posterity. Thus, the potential for Dharma to have an effect on the world at large has expanded exponentially, as in the vow: “I take refuge in Dharma, the compassionate teachings.” Taking refuge in the Dharma means returning ‑ or “fleeing back” ‑ to the original truths or laws of existence, and our place in it. Consider what the first teachings of Buddha really had to say, and what was their intended effect upon the audience. The First Sermon lays out the essential logic of the Middle Way, and its avoidance of extremes of attitudes and approaches to the fundamental problem of existence as a sentient, human being. The design intent of the Dharma as expounded by Shakyamuni Buddha, was, as far as we can determine from the written record, to correct the conventional wisdom of the time, which I take to have been primarily based on beliefs and doctrines of Hinduism. One well-known example is his teaching of anatta or anatman, a refutation of the Hindu belief in a self-existent soul, or atman. Not being a scholar, I am basing this on my scant study of the canon and the opinion of others more learned than I. Considering how the Dharma was first shared gives us an insight more technically oriented to the intent of its design. In the beginning was the spoken word of Siddhartha Gautama, similar to the Bible's creation story. Buddha never committed a single word to paper, or so we are told. It is also said that he “never spoke a word,” a comment I take to mean that while language can point at the truths of Buddhism, it cannot capture them. Buddhist truth is uniquely experiential. It has to go through a kind of translation into language that is beyond language itself, as in the last stanza of Hsinhsinming‑Trust in Mind: Words! The Way is beyond language for in itthere is no yesterday, no tomorrow, no today Later given the honorifics of “Buddha, ‑ fully awakened one” and “Shakyamuni ‑ sage of the Shakya clan,” and others, ten in total, Siddhartha's First Sermon to the five ascetics with whom he had been practicing, begins with: O monks, these two extremes ought not be followed by one going forth from the household life. What are the two?There is devotion to the indulgence of self-gratificationWhich is low, common, the way of ordinary peopleUnworthy and unprofitableThere is devotion to the indulgence of self-mortificationWhich is painful unworthy and unprofitableAvoiding both these extremes the Tathagata has realized the Middle WayIt gives vision it gives knowledge and it leads to calm to insight to awakening to Nirvana The intent of the content was to dissuade these monks from continuing to follow the dictates of their method of asceticism, which Buddha had found to be ineffective, to say the least. And to hold out the hope that if they were able to relinquish their own opinions of the truth they were seeking, and the method for apprehending it, they would be able to accede to the insight that he had experienced directly in meditation, the “middle way.” “Tathagata,” by the way, is also one of the ten honorifics accorded to Buddha later in the course of his teaching career, meaning something like the “thus-come one.” It was most likely appended to this narrative when finally committed to written form, some four centuries after-the-fact. But our point is that the spoken language was the medium in which the teaching was first shared. Buddha was said to have spoken Pali, which is similar to, and perhaps a dialect of, Sanskrit. The theory I have heard explaining why they were not recorded in written form is that they were considered sacred, and writing them down would have made them vulnerable to accidental or intentional change. The oral tradition was more dependable in terms of preserving them with their original intent intact. So the “design intent” of Buddha's use of kind or loving speech was not the usual intent of language in general. It was intended to encourage others to apprehend the “Great Matter” of life-and-death in the most direct way, the only way, possible. Buddha recognized that there was no way of sharing his experience with others in the ordinary sense, so he resorted to parables and analogies, to allow his audience to see themselves in the pictures he painted, and to transcend ordinary understanding in words and phrases, or the pursuit of information, the usual application of language. The later codifying and organization of the original spoken teachings into the Tripitaka or “three baskets” was designed to allow teachers and students to study the voluminous canon in an orderly way, and to prioritize their approach to it in digestible bites. It was most likely understood that the existing literature of the time ‑ which had to be scarce, compared to today's glut of publications – was to be absorbed in concert with practicing the meditation that had led to Buddha's insight to begin with. As Master Dogen reminds: Now all ancestors and all buddhas who uphold buddha-dharma have made it the true path of enlightenment to sit upright practicing in the midst of self-fulfilling samadhiThose who attained enlightenment in India and China followed this wayIt was done so because teachers and disciples personally transmitted this excellent method as the essence of the teaching In the authentic tradition of our teaching it is said that this directly transmitted straightforward buddha- dharma is the unsurpassable of the unsurpassable The design intent of the teachings has been, from the very beginning, the direct transmission of the buddha-dharma, what Matsuoka-roshi referred to as “living Zen.” In the daily lives of monks and nuns, frequent repetition of chanting selected teachings enabled the monastics to deeply assimilate them. Master Dogen was known for connecting each and every regular daily routine with brief recitations, such as the Meal Verse, in order to bridge the gap between the sacred and the profane, the physical and the spiritual. Codification of the koan collections of Rinzai Zen ‑ some 1700 strong according to tradition, later organized into five sets by Hakuin Ekaku Zenji, the 18th Century Rinzai master ‑ represent design efforts to structure the lore and legacy of Zen's anecdotal history of exchanges between masters and students available in progressive levels of difficulty, enabling accessibility of the apparent dichotomies of Dharma. Soto Zen simplifies the approach even further by regarding zazen itself as representing the living koan, requiring nothing further to complement, or complicate, the process of insight. All the various models of buddha-dharma developed by the ancients qualify as efforts in information design ‑ visualizing images and what is called “pattern-thinking” ‑ that allow us to grasp the form of the Dharma beyond what mere words can convey. The Four Noble Truths comprise the first historical example of these descriptive models, including the prescriptive Noble Eightfold Path. Tozan's “Five Ranks” and Rinzai's “Host and Guest” come later, but have the same design intent – to help their students get beyond the limitation of the linear nature of language. My semantic models of the teachings, published in “The Razorblade of Zen,” represent more contemporary cases in point. Nowadays ‑ as testimonial evidence indicates, from one-on-one encounters in online and in-person dharma dialogs with modern students of the Way ‑ people are no longer studying buddha-dharma as they may have throughout history, when documents were rare. More often than not, they are reading more than one book at a time, in a nonlinear process I refer to as “cross-coupling”: simultaneously absorbing commentaries from one author or translator along with others; or perhaps comparing the teachings of more than one ancestor of Zen to those of a different ancestor. This may be an artifact or anomaly of the ubiquitous presence and availability of Zen material in print form, as well as the encyclopedic scope of online resources on offer today. It seems that in every category, and every language, we have at our fingertips a greater textual resource than ever conceivable in history, dwarfing the great libraries of legend. We can “google” virtually anything – no pun - with a few strokes of a keyboard. In addition, Artificial Intelligence threatens to bring together summaries and concoctions of content at the whim of any researcher; documents are readily searchable for those who wish to quantify uses of words and phrases at any point in history, teasing out trends and making judgments as to the hidden patterns in historical evolution of ideas. In this context it is difficult to ascertain the design intent of dharma as articulated today. It is not easy to discern the intent of the publish-or-perish, rush-into-print crowd, or to judge whether a given piece of contemporary writing is worth our effort and time to read. Fortunately, Zen offers a wormhole out of this literary catch-22. Zazen provides recourse to an even greater inventory of databases, built into our immediate sensorium. We can always return to upright sitting, facing the wall. This is where we will find the nonverbal answers we are seeking so feverishly, and somewhat futilely, in “words and letters” as Master Dogen reminds us in his seminal tract on meditation, Fukanzazengi: You should stop pursuing words and lettersand learn to withdraw and turn the light on yourselfwhen you do so your body and mind will naturally fall awayand your original buddha-nature will appear This stanza is sometimes interpreted as a slam on the nature of contemporaneous Rinzai practice predominant in the Japan of Dogen's time. But I think we should take a broader view of the great master's intent. He is merely cluing us in to the fact of the futility of pursuing literal, linear understanding of the Dharma in its manifestation as verbal expression. We are to turn our attention, instead, to the immediate and intimate presence of the self of body-and-mind ‑ beyond, or before, words can interfere. Here is where, and now is when, we will witness the full force of the design intent of the Dharma.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Meet Dr. Jaswan Shakya, a seasoned plastic and reconstructive surgeon with over 14 years of expertise. Currently serving as a Cosmetic Surgeon at Aarus Lifestyle Hospital and Swati Laser and Skin Care, he brings a wealth of experience to the world of aesthetics and rejuvenation.

On Just A Filmy Game Show with Antariksh Takkar, comedians Abish Mathew and Ashish Shakya fight to become the Biggest Bollywood Deewana! They talk about their favourite films, try to recognise songs from their 2nd verses, name movies of Paresh Rawal, and make plenty of merry to achieve the highest scores we've ever had on the show! You'll see how that happened! Just tune in!  Subscribe to IVM POP on YouTube: https://www.youtube.com/channel/UChLpZtmxPs2nb6Xq7IXFOug Follow Antariksh on Instagram: https://www.instagram.com/antariksht/ follow IVM Pop on Instagram: https://www.instagram.com/ivmpop/ This Show is Available across audio Platforms:  Spotify | Gaana | Apple Podcasts | Google Podcasts See omnystudio.com/listener for privacy information.

On this episode of The After Business School Special, host Carlee Snow is joined by Shakya Abeywickrama to discuss how her immigration journey shaped her professional path, the lessons she has learned over her time climbing the corporate ranks at Vendasta, and the power of diversity in team building and business success. Shakya has her Bachelors of Commerce in Marketing from Edwards School of Business and is the VP and Divisional GM of white-label Marketing Services at Vendasta here in Saskatoon, SK.  Which is one of North America's largest digital agencies. Born and raised Sri Lankan, Shakya has been in Saskatoon for over a decade and has made both the city and Vendasta home. She started working at Vendasta right after completing her business degree and has climbed the ranks to her current leadership position. She leads a cross-functional teams with over 200 employees in website development, social media marketing, digital advertising, digital reputation management, and product marketing, helping thousands of local businesses with their digital presence. Among many other things. Shakya also serves on numerous boards around Saskatoon focusing on welcoming new immigrants and building local tech, aligning closely with her passions, which also include female empowerment, gender equality, and diversity in the workplace and community.Show Notes Connect with Shakya and learn more about her work: LinkedIn: https://www.linkedin.com/in/shakyaabeywickrama/ Vendasta: https://www.vendasta.com/Global Gathering Place: https://globalgatheringplace.com/Co.Labs: https://www.co-labs.ca/Saskatoon Open Door Society: https://www.sods.sk.ca/  Resources Mentioned: Good to Great by Jim Collins: https://www.jimcollins.com/books.html  Connect with The After Business School SpecialInstagram: @afterbusinesspodcast Join the community: https://www.linkedin.com/groups/14250411/Stay in the know: http://eepurl.com/io8Z6A This podcast is in partnership with the Edwards School of Business, University of Saskatchewan.

Designing SanghaSangha is the fruitOf all of our endeavors —If harmonious.* * *angha is also an operative dynamic of our world. Community already exists; it is just not always very harmonious. Why would Buddha have established the original Order of monks and nuns, when he had a perfectly serviceable community in the form of the Shakya clan, and enjoyed a position of high honor and privilege within it? Why do we seek out groups of like-minded folks, often turning away from the family and friends we grew up with? Why do we reject the smorgasbord of ersatz communities on offer in the wider society, and turn instead to groups who insist on sitting quietly for irrationally long periods of time, occasionally inviting someone to hit us with a stick? It is because, as Matsuoka Roshi would often say, “Civilization conquers us!”One could argue the case that Buddha was basically a late-blooming adolescent, a rebel who rejected his father's plans for his future; and potentially a draft-dodger who, as a member of the warrior caste, did not relish the idea of taking orders from the Brahmins, for instance to wage war on the neighboring tribes. One could also reasonably wager that had he been of the lower castes — an untouchable, for example — he would not likely have gotten away with his renegade movement. I submit that we are doing essentially the same thing in America today that Buddha did when faced with the dilemma of introducing a “third way,” in contrast to the probably polarized choices that denizens of proto-Hindu India faced in his day and time. In my recent book, “The Razorblade of Zen,” I delve into the choices we face today between the extremes of theism and religion on one end of the societal spectrum, with rationalism and science at the other end. Zen presents as the Middle Way, positioned between, and inclusive of, the extremes. You don't know where the middle is until and unless you go to the extreme.This vacillation, from high to low, from sensations such as exhaustion or hyper-energetic, or swings in emotions from anxiety to serenity, extreme states from depression to mania, or from one concept to its opposite, seems to be built-in to the very manner in which our mind functions. As Master Dogen reminds us in Fukanzazengi:Think neither good nor evil right or wrongThus stopping the functions of your mindGive up even the idea of becoming a BuddhaSo thinking good or evil, right or wrong is the natural functioning of the mind — monkey mind, that is.Such thoughts, emotions and states can be experienced on a strictly personal level, but they tend to influence our behavior and reactions in the social sphere as well. Which is where Sangha comes into play. One of the prevailing memes about the residential or community practice in vogue today in Zen circles is that the process is akin to stones in a fast-running creek or river — they become smooth by rubbing against each other. This analogy to rubbing off the rough edges simply by being tossed into the same tumbler for some time has its limitations. Most communities are highly intentional in their design. They often include “mindfulness gotchas” built into the day-to-day routine of the practice place.Consider that we all have other choices these days. Whether or not we live in an intentional community, and for how long, is largely dependent upon other factors, such as resources and alternatives, otherwise known as “privilege.” Most Americans practicing Zen today are vastly more affluent and thus more privileged, than was Buddha in his environ. This is one factor explaining the predominantly white and upper-middle-class skew of the leadership of American Zen. My generation is the second, after those members of my father's cohort, the “greatest generation” who went overseas in WWII. They became the first generation of American Zen practitioners and priests, having been exposed to the virus in the Pacific basin. My teacher, like theirs, was Japanese. We are now beginning to see the first generation of younger Zen students who came by it honest — their parents were into Zen.The current influx of 20- and 30-something Zen seekers are a different animal, having grown up in a post-digital and highly interconnected world, with access to most of its intellectual resources. This naturally affects how they engage with the world, and calls into question the place of Zen training, with its emphasis on face-to-face transmission of the Dharma. Why are they coming to Zen? Same reasons you and I did. I was in my mid-20's when I met Sensei; he was in his mid-20's when he came to America, as was Dogen when he travelled to China, all to find the secret of Zen, which was missing from life.Sensei would often say the secret to Zen is “Confidence in everyday life.” I would add balance to that claim, recognizing the many more tugs and pulls that are keeping us off-balance today. But we also now have many more avenues for outreach and engagement. Pre-and post-COVID, I have enjoyed many long-term, robust Dharma dialogs online, with students I have never met in person. We are actively redesigning the interface of the teacher-student relationship in all fields, including Zen.If we are to give up even the idea of becoming a Buddha, what about taking up the role of Bodhisattva?The “idea of becoming a Buddha” is relatively easy to dissect and dismiss, along with the idea of becoming anything we are not already. Or giving up the idea may create a higher likelihood of actually realizing Buddhahood. In any eventuality, it would certainly change our relationship with our community. Or would it?If we are already Buddha — that is, awake but not fully so — what effect would becoming even more awake have on our relationship to our Sangha? And by extension, to the community-at-large? Awake to what? is the question begged. Awake to the community as harmonious, that is, as genuine Sangha? Awake to our personal role in assuring that the community is as harmonious as possible, and maybe improving our performance in playing that role?We have a relatively recent usage in the realm of politics of the adjective, “performative.” This points out what some may regard as the hypocrisy of certain pols who represent positions and policies as if they truly believe in them, as we say in the religion of ideology; but an underlying suspicion suggests that they are only performing for the audience to gain or retain the votes of their constituency. Whatever the utility of this critique, and its potential influence on the future of governance, it seems we might benefit from adapting and applying it to our own role within Sangha, and by extension to society in general. While “performing” in front of others, we might pay attention to the fact that we are performing, and consider whether our actions are merely performative, or genuinely in line with our intention.Sangha is a two-way street. At least. We affect the practice of the community and the community affects our practice. It can go either way. Too much emphasis on fitting into the community, and your zazen may be neglected. Too much emphasis on personal practice, and disharmony may result. It's a balance, like most things. And Sangha is not really necessary on the personal level: see Bodhidharma. On the social level, however, the design of the community becomes crucial to its survival and success, which is measured by its beneficial effect on its members Zen lives, no matter how many or how few. If we can strike a balance between the three legs of the Zen stool — Buddha, Dharma, and Sangha — we may have a chance at experiencing the liberation that the Ancestors have assured us hangs in that balance. Zen is about true freedom or liberation: from self-imposed as well as societal constraints; it is innately apolitical. Freedom from cultural memes and mores, yes, but the Zen worldview is not a form of license; the “Zen person has no problem following the sidewalks,” as Sensei would often remind us. We followers of Zen are already the ultimate in non-conformity — no need to make a point of it. Finally, freedom from anxiety, analysis paralysis, weariness and confusion; but not based on a belief system about reality but a direct transformation of our grasp of reality.In the next series we will look at the intersection of certain selected pairs of phenomena that I find to be related to both Zen and Design Thinking. Of course I would be hard-pressed to find anything that does not relate to both of these parallel influences on my life. Meanwhile please practice-practice-practice Buddha-Dharma-Sangha.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

As we begin to talk about the arrival of Buddhism on the Japanese archipelago we start out with a look at the historical Buddha, Shakyamuni, and his teachings. For more, check out our webpage at https://sengokudaimyo.com/podcast/episode- Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 83: Shakyamuni, aka the Historical Buddha. First a quick note—it has been brought to my attention that some of the episodes are out of order, particularly the older episodes.  I'm going to try to fix that.  It probably has to do with a decision I made about a year or so in to not worry about the “season” number, since this isn't exactly a “seasonal” show.  But if some episodes are marked as “Season 1” then they likely show up differently.  I'll probably see if I can't just remove the “Season” number from all of the episodes and hopefully that will fix it. Last episode we talked about the happenings over on the Korean Peninsula during the reign of Ame Kunioshi, aka Kimmei Tennou, and it wasn't looking very good for Yamato and their allies.  Over the course of the last several decades in our story the kingdom of Silla rose to power, brokered a deal with Baekje, and then ended up eating up all of the smaller polities that sat between them, including Nimna, Kara, and whatever else was there. A Baekje-Yamato alliance attempted to put the brakes on Silla's ambitions, but despite some major offensives they were thwarted time and again.  Overall, it seems rather a bleak outlook for Yamato, but there were several things going for it.  For one thing, with their close relationship with Baekje, Yamato was getting a plethora of new ideas—from how to govern to the subject of our current episode: religion. That's right, if you didn't figure it out from the title, we are finally going to talk about Buddhism. The Buddhist religion and its accompanying institutions have played a huge role in the development of Japan and Japanese culture, and so we are going to want to understand something about this and where it came from, and the journey it took to get to the islands. And to start with, let's go back to the very beginning, of what Buddhism actually is. Now this isn't going to be an in depth history of Buddhism, but I am going to try to hit the high points so that we have some context for things we'll see later on.  It should also be noted that, while the core of the religion remained the same, specific beliefs and practices were not always universal across all people and at all times.  Also, not everyone believes in exactly the same things, and as an outsider I'm going to do my best, but this will probably be more at the level of a Wiki article than a scholarly treatise.  If you are interested in more, I highly recommend looking into what various scholars have written. Also, a lot of what I'm pulling from is Andrew Skilton's book, “A Concise History of Buddhism”, mainly because I think it fits what we are trying to outline here, but I recognize that there other teachings and scholarly discussions.  Still, I think most of what we talk about will probably be at an even higher level than that book gets into. And that brings me to another thing that's important to say up front:  when I say Buddhism, I'm not necessarily talking about Zen, or any particular sect, at least not right now - though Zen is Buddhism, or a school of Buddhism.  Likewise you might also hear about Tendai, Shingon, or even Jodo, or Pure Land, Buddhism— those are all sects within Buddhism, and just some of the schools that made it to Japan, although a lot of them don't appear until after the time we're currently in.  The differences between these sects could be likened to the differences between Roman Catholicism and various Protestant groups—or even with the Orthodox church.  While they have differences, they also have their similarities, and the core beliefs that make them all Buddhist. As to why this is so important—Buddhism had a huge impact on the development of Japan.  As we'll talk about in a later episode, the adoption of Buddhism affected not just the philosophical thinking of the Japanese court, but had direct impacts that would bring about the end of what we consider the Kofun era.  Furthermore, having at least a cursory understanding of Buddhism is going to be useful in understanding some of the ways people thought about the world they inhabited. Finally:  I am probably going to butcher the pronunciation on a lot of Buddhist terms, but I will do my best.  Where possible I may preference the Japanese terms, both because they are more familiar to me, but also because that is how most of us will encounter them in the context of Japanese history. Buddhism gets its name from the fact that it promulgates the teachings of the Buddha, the Enlightened One, and while various people are believed to have attained this enlightened state over the course of human history, we usually are referring to the individual known to us as the Historical Buddha, also known to us as Siddartha Gautama. Tradition holds that Siddartha was the son of one of the elites of the Shakya clan—later this would translate into the term “Prince”, though some think that term may not be quite accurate.  Still he was born into power and privilege, at the height of his society; later this would translate into him being considered a member of the Kshatriya warrior class. His birthplace is thought to be located in “Lumbini”, at the foothills of the Himalayan mountains, in modern Tibet, in the 6th century BCE.  Some traditions put the year of his birth at about 566 BCE, though there are those that suggest a later date, even into the 5th century.     From a young age, we are told that Siddartha was protected from much of the outside world, living a life of luxury, and unaware of the poverty and suffering that went on outside of the palace walls.  You see, a seer had predicted that he would be destined to lead an empire—either political or spiritual.  And so his father did everything he could to ensure that Siddartha would aspire to the political.  Even though his mother had died when he was young, Siddartha was largely insulated from any suffering until his teenage years, and he was even provided a young wife, Yashodhara, by the time he was sixteen years old—which probably wasn't that young, back in those days.  It was as a young man, in his late twenties, traveling about the land in a carriage, that Siddhartha saw four sights that suddenly set his mind on a different path.  First, he saw an old man, and in asking about him, it occurred to him that old age and infirmity were the inevitable outcome of life; there is no escaping it.   Likewise he encountered people suffering from disease and even death, in the form of a dead body.  All of this forced him to confront the fact that suffering is a part of life here on the mortal plane.  Finally, he encountered a wandering ascetic, which got him to thinking about spiritual matters, and that perhaps there must be a better way—a solution to all of this suffering. As he contemplated what to do, he was suddenly graced with what should have been wonderful news:  his wife had just given birth to a son.  However, to Siddhartha, he saw this child as simply one more thing that was keeping him from going out and seeking answers to the problems he saw.  The comfort of his life, the social obligations, the privileges he had were all metaphorical chains, keeping him from going out really trying to answer the questions he had. And so, at the age of 29, he absconded himself.  He left his wife and child.  He left the power and prestige and worldly possessions he had inherited from his family, and he went out to seek answers and to find out how to put an end to suffering. To do this, he sought out teachers, one after the other, learned what they had to teach, found himself at the end of what they could give him, and moved on.  These teachers provided various meditation techniques, which helped, perhaps, to ease or even forget the pain and suffering of existence, but the pain and suffering were still there, nonetheless. It should be noted that a core belief at this time was in the concept of reincarnation.  The idea that, based on your karmic balance, that is the difference between the good and evil that you did, here in the world, you would be reborn after death into a new body and a new life.  If you did well, then you would be born higher up the ladder of existence, perhaps into a better caste or more.  But if you committed sins and evil acts then you would find yourself born further down the ladder of existence, perhaps even as an animal or an insect. The problem, as Siddartha saw it, was that all of this just meant you kept going back through the same things over and over again, coming back into the world, and once more experiencing suffering.  Even stories of the gods themselves tell of their wants and needs, and of their fighting,  suffering, and even dying.  As long as one stayed on the wheel of life and death, suffering would be inevitable, and you'd always come back around to it. He sought out answers in some of the extreme forms of asceticism.  Holding his breath for long periods.  Starving himself.  These were meant to bring on a state wherein he hoped he would find the answers.  Eventually, though, he spurned these techniques as well, claiming they were dangerous and unnecessary. He instead ate food in reasonable quantities, and found a form of meditation that felt natural.  In other words, he sought out a path between the extremes of hedonistic overindulgence and severe deprivation—a Middle Way, one might say.  Practicing this tempered form of existence, he meditated under a tree, and it was there that Siddartha Gautama achieved an awakening, or enlightenment.  He could see the world for what it truly was, and gained profound insight into our condition.  This is how he became known as Buddha, or “the one who has awoken”, to quote Andrew Skilton.  He was only 35 years old—he had been studying for 6 years to this point, when he finally found the answers he was looking for. Quick side note right here: For many, “Buddha” is not a single person or individual.  People may talk about the historical Buddha to refer to Siddhartha Gautama, but technically “Buddha” is a title for anyone who has awakened to the truths of the universe.  Buddhist traditions would come to define various people who had attained this enlightened state, though Siddhartha Gautama is generally considered the most important for the current era. Siddhartha Gautama spent the next forty-five years or so of his life wandering the land and teaching his Middle Way to anyone who would listen.  He initially spent time teaching in the area of the Bodhi Tree, where he had first experienced his revelation, and this area is known to us as Bodh Gaya.  He later went to a deer park in the area of Rshipatana, where five of the ascetics whom he used to hang out with were gathered. These ascetics had known Siddhartha when they were all practicing extreme deprivation together.  They had come to see him as a teacher, but turned from him when he spurned his own attainments and started on his Middle Path.  It took some initial convincing, but Siddhartha was eventually able to convince them and bring them around. From five, Siddhartha's disciples soon grew to 60, and he sent them out across the land to share his teachings with the people.  His community of followers—known as his Sangha—continued to grow.  As for Siddhartha himself, he seems to have focused much of his time on urban centers, with much of the last 20 to 25 years spent weathering the rainy monsoon seasons in the city of Sravasti. When he was 80 years old, Siddhartha grew seriously ill, possibly from something he ate.  Realizing his own state, it is said that he predicted his death in three days, and he passed away among a grove of trees.  Seven days later, his remains were cremated, and, much as with holy men everywhere, bone and teeth left over from the cremation were distributed as relics.  Tradition holds that ten relics went to ten rulers for burial under stupas, or memorial mounds, as a tribute to Siddhartha Gautama, the Buddha. After his death, his disciples continued to grow the community, or Sangha, and spread the word.  The life and teachings of the Buddha were written down in various documents and these were copied into different languages.  In about the 3rd century BCE, Buddhism gained a powerful patron in the form of Ashoka.  No, not the Togruta jedi, Ahsoka Tano, but the Mauryan king, Ashoka the Great.  Much of what comes down to us about Ashoka is as likely legend as fact, but we do know some things for certain because Ashoka left his own words carved in stone across his kingdom.  Many of these mention Buddhist ideas and concepts and even identify key sites, such as the site of Lumbini, where Siddhartha Gautama was born. At the same time, I would be remiss in not pointing out that it can be difficult to suss out just what Ashoka believed.  He certainly patronized Buddhism, much as Constantine patronized Christianity, including calling councils together to help ensure Buddhist orthodoxy, but it also can be read as a form of propaganda, utilizing Buddhist concepts to strengthen his own rule.  We'll see how later sovereigns would use similar tactics to lay claim to being a Buddhist sovereign, as well. Whatever his motivations, the pillars and inscriptions left from the 3rd century BCE provide us some of the first instances of the term “Buddha”, as well as another name, “Shakyamuni”, the “Sage of the Shakyas”; the “Shakyas” being Siddhartha's own people. So with the patronage of Ashoka the Great, the influence of Buddhism spread.  But what was it? Well, what we know is what was passed down, first as oral tradition, and later written down. First of all, all things in existence are impermanent.  That is they come and go.  People live and they die.  Even we change, moment from moment, nothing is truly static in this world—even if it were to last for thousands and thousands of years. Then there is suffering—the bane of humankind's existence.  However, it is also inescapable, at least in this life.  Describing suffering, and his solution to it, Siddhartha, aka Shakyamuni, revealed the Four Noble Truths, which are at the heart of Buddhist teaching.  They are, roughly: ·         Suffering is an innate characteristic of existence.  Even the greatest pleasure eventually fades, leaving longing in its wake.  No matter how many times you go round the wheel of life and death, you cannot escape it. ·         Suffering arises because of our desires. From our material wants and needs to simply our desire to not be hungry or cold. ·         Ending our attachment can help us put an end to suffering. ·         To put an end to desire, and thus to suffering, one should follow the Eightfold Path. So the four noble truths are something like a diagnosis of the human condition and then a potential solution.  By the way, notice the numbers four and eight—just as Christianity tends to find particular value in the number seven (seven deadly sins, seven heavenly virtues, etc.) and 12 (Jesus and the 12 Apostles), Buddhism finds particular significant in the number eight, and, to some degree, the number four, although that would clash in some areas of East Asia, where the word for “four” sounded like the word for death. And that eight is found in Shakyamuni's recipe for how to end suffering: Right understanding Right resolve Right speech Right action Right livelihood Right effort Right mindfulness Right concentration These are all individual actions for someone to strive to achieve, but they are also pretty vague.  After all, what is “Right Understanding” or “Right Resolve”?  That feels kind of like giving someone directions by saying “take the right road and you'll get to where you want to go”. Indeed, Buddhism therefore offers various precepts for how to live your life in accordance with the eightfold path.  There are precepts for the lay person and precepts for monks and nuns.  These include the requirement to avoid taking a life, stealing, sexual misconduct, lying, and even harsh, frivolous, or senseless speech.  There are also positive admonitions, such as to cultivate loving kindness and speech that is truthful, kindly, helpful, etc.  There are different lists of these precepts, but they generally include the same things. On top of this were the rules for monks, including such things as fasting after midday; no singing or dancing; no garlands, scent, or adornments; no luxurious beds; and a vow of poverty—no accepting gold or silver, the coin of the day.  Besides following the precepts, there were various teachings and practices that monks and lay persons can follow.  Most common are various techniques of meditation, meant to help open the mind to see beyond the surface of what we can perceive with our eyes and our ears and to transform one's consciousness. All of this was geared towards the eventual attainment of a state of enlightenment, and eventually, nirvana.  Contrary to many popular portrayals, though, nirvana is not some kind of heavenly existence.  After all, any existence in this plane, at least as we know it, was still suffering.  Instead, to attain nirvana meant to escape the cycle of death and rebirth entirely.  How and what that looks like may vary depending on your interpretation, but that is generally agreed upon as the ultimate goal of Buddhist practice. This does not mean that there was not a concept of a heaven or a hell in Buddhism.  While some have suggested that much of Buddhism and Buddhist practice is philosophical in nature, or geared more towards mindful practice, it is also steeped in certain cosmological views of the universe, and greatly influenced by the beliefs in the Indian subcontinent.  Gods and demons, however, were simply different orders of existence, and even gods and demons could seek their own escape from suffering if they chose to do so. It appears as though Buddhism was originally passed down as an oral tradition amongst the community of Shakyamuni's followers.  Eventually this was written down in texts, describing Buddhism for those who came later.  The canonical texts that outline the Dharma, that is to say the teachings of the historical Buddha, are known as sutras.  They contain the actual words of the historical Buddha, or so it is believed, and the core of his teachings. Then there are the Vinaya, which are those writings about the community, or Sangha, and the rules for the community and for various monks.  These came about as the community grew, and various Buddhists in different areas, without access to the direct disciples of the Buddha themselves, started to vary in their practices.  As such, the Vinaya texts were written to try to give some shared reference material. Finally, there are the Abhidharma texts, which are further writings about the teachings, generally with a more scholarly bent.  They elaborate upon what is found in the sutras, but are not considered the actual teachings of the historical Buddha. Together, these three classes of texts are known in the Buddhist tradition as the Tripitaka, or three baskets, with any canonical text generally falling into one of the three descriptions. I'll note that it is unclear to me just when these texts were written down.  The oldest extant sutra fragments are from sometime between the 1st century BCE and the 3rd century CE, but some of the texts—particularly sutras and Abhidharma texts, were likely around much earlier.  Various traditions make claims to when different texts were written, but it can be hard, sometimes, to discern fact from fiction. There is also at least one other form of Buddhist literature which would be important in its spread, and that is the jataka tales.  These are stories about the previous lives of the Buddha.  Much like Aesop's fables or the parables found in the Bible, these are stories that contain lessons and often help to break down or explain a particular point, but they are not necessarily the direct teachings of the Buddha himself. The focus of the canon was to help define and preserve the Three Jewels of Buddhism:  Memory of the Historical Buddha, Siddartha Gautama, aka the Shakyamuni Buddha; the Dharma, which is to say, his teachings, and the Sangha, or the community of followers. Over time, things changed.  Early on, Buddhist monks would wander much of the year, coming back together during the rainy seasons and then dispersing again.  At various times they would call a council and come together and ensure they still held the same doctrines, though even with that, differences began to form.  At first it was just over things like the rules of conduct, which might differ in one place or another.  Eventually, though, different sutras began to appear here and there, claiming to describe different teachings of the Buddha.  One such sutra is the Lotus Sutra, which claims to tell the story of what the Buddha taught after his last sermon.  It claims that after most of the people had left, the Buddha began another discourse just for those who remained, and that became known as the Lotus sutra, one that many will likely have heard of.  Other texts include the Heart Sutra and the Diamond Sutra. Not everyone accepted these texts as factual and canonical scriptures, however.  Particularly in the south, down to Sri Lanka, many of the Buddhist communities continued to focus on what they considered the orthodox canonical texts, while others began to incorporate these new sutras into their practice.  Those sects that accepted the new sutras, which often focused on the concept of Boddhisatvas—individuals who had done all they needed to attain Buddhahood, but who had “remained” in this world to help shepherd and guide others—or on various tantric and spiritual techniques to attain Buddhahood for themselves, became known as the Mahayana, or Great Vehicle, sects.  On the other hand, those sects that denied the authenticity of such sutras and which tried to keep to what they believed was the original tripitaka became known as Theravada Buddhism.   Today, Theravada Buddhism tends to be more popular in Southeast Asia, in places like Myanmar, Thailand, and Laos, while Mahayana Buddhism tends to define many of the practices in Tibet, China, Korea, and Japan. In addition to changes in what people considered doctrine, the nature of the Sangha and Buddhist worship changed as well.  Over time, monasteries were set up as specific places where monks could settle down. This may have originally arisen from the places where they would gather during the monsoons, but they eventually became places where the monks themselves stayed, and where individuals might come to learn.  In addition, there was a rise in the worship of holy relics, and many such settlements would have one or more stupas containing some form of holy relic that the people could pray to. People also built statues depicting the Buddha and other figures from the stories.  An entire school of how to depict various Buddhas and other figures came about, with specific hand gestures  and postures imparting specific meaning to what was built.  Traditions arose around how to build these temples and monasteries as well as to how to build the various statues and even to specific identifying features that would call out the Buddha, such as long fingers, drooping earlobes that had once held heavy and elaborate earrings, toes that were all the same length, et cetera.  The features of Buddha images—especially the faces—would change in different areas.  Much as Jesus is often depicted as a white man, Buddha would typically be depicted with features similar to the people who were making the image. Still, certain aspects remain the same from one tradition to another such that they are all recognizable as the Buddha. From Shakyamuni's home south of the Himalayas, Buddhism would eventually spread, following the trade routes of the so-called Silk Road.  Buddhist missionaries appear to have made contact with the Han dynasty, but it wasn't until the Northern and Southern states period that it really took off.  Likewise, it made its way to the Korean peninsula, and from there to Japan. But those are all things to save for our next episode, when we take a look at just how this new religion grew and expanded and became so influential in the continent and eventually in the peninsula and the archipelago itself. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In this episode of Stories of Innovation, Suman Shakya shares his experiences about how problem-solving approach can be critical part in enabling innovation. He also expounds upon how SmartPaani come into existence to solve drinking water problem by harvesting rain water. Suman Shakya is an entrepreneur, consultant, and certified trainer. Since 1995, he has been involved in multiple entrepreneurial ventures and as an adjunct faculty of marketing and strategy. Suman is the founder of Tangent Waves, an action learning consulting, facilitation and training company. He is the Co-founder of SmartPaani, Rooster Logic, Nepal Entrepreneurs' Hub; Co-Chair of Startup & Innovation Committee, Federation of Nepalese Chambers of Commerce and Industries; Founder Board member, Nepal Marketing Association of Nepal; and District 41 Program Quality Director, Toastmasters International (2022-23). Know more about Suman at LinkedIn: https://np.linkedin.com/in/sumanshakya052006 Twitter: https://twitter.com/sushak Follow our work across our social media platforms: Website: https://www.wvi.org/nepal Facebook: https://www.facebook.com/WVINPL Twitter: https://twitter.com/wvnepal Instagram: https://www.instagram.com/wvinepal/?h... #WorldVision #NepalInnovationLab #WVInnovates #StoriesOfInnovation #ReimaginingSocialInnovations #Innovation4Children #InvestingInInnovation #SDG9 --- Send in a voice message: https://podcasters.spotify.com/pod/show/wvinepal/message

Shreeya Shakya is a program manager in the tech industry with over 9 years of experience. She's a fellow ambassador at the Immigrants Network.This episode is dedicated to new immigrants with no information or knowledge on how to settle in their newfound country; guidance is needed. Our guest, Shreeya did not have this privilege. She has to rely on networking and develop a change management system that works for her.Change management for newcomers is the topic of discussion in today's podcast.Remember to follow us @theimmigrantview for more details about the immigrant networks, and like and share this podcast with your loved ones. Enjoy listening  The Immigrant View is brought to you by Immigrantnetworks.com. Visit immigrantnetworks.com

Welcome to the new season of The Doers Podcast, where leaders from across the business spectrum share ideas about how to help build your organization whether working in the non-profit, public or private sectors you will hear tips from emerging or recognized leader that is sure to lighten or inspire. Join our Discord community https://discord.gg/PQGN4U9sVU Guest: Ujaya Shakya Founder & Chief People Officer/ Author, Brandsutra/ Entrepreneur Linkedin: https://www.linkedin.com/in/shakyau/ Host: Anup Ghimire Founder and CEO at Viewfinders Linkedin: https://www.linkedin.com/in/anup-ghim... Send us your thoughts, comments, and suggestions either by email (thedoers.2019@gmail.com)

DDLJ এর Raj-এর হাতে এখন আর mandolin নেই, গায়ে আছে chemistry ল্যাব কোট... Simran কি interested হবে ? শুনুন, 'DDLJ'...Presenting our 28th episode for #PremDotCom Season 2 called 'DDLJ'.Credits :Diona Dutta - LajvantiLagnajyoti Jana - AgniChapstick voice - PushpalShahan Chatterjee - ShakyaAayan - SomakStory by - Paramesh DasSound Design - SayakVisuals and Creative - AltoAdaptation & Episode Direction - MohorStory introduction - LajvantiPresentation and as Aayan- SomakEnjoy and stay connected with us!! Hosted on Acast. See acast.com/privacy for more information.

Hello Overthinkers ™ Today's discussion is yet another suh-lippery slope! What does “problematic” even mean? What happens in between "problematic" and "cancelled"? When it comes to our faves — how do we consume art and culture responsibly? When Kanye comes on at the club, do you stop dancing? We've all had an “oops” moment, but with the power of social media, the consequences of that moment could lead to some tricky places. We'll be brave and try to figure it all out in this episode of The Overthink Tank, with comedian/wise-uncle Ashish Shakya and entertainment lawyer Priyanka Khimani. Listen in. Learn more about cancel culture: Contra Points : https://www.youtube.com/watch?v=OjMPJVmXxV8&t=154s The Long and Tortured History Of Cancel Culture: https://www.nytimes.com/2020/12/03/t-magazine/cancel-culture-history.html ➭ Join our Patreon : https://www.patreon.com/join/THEOVERTHINKTANK ➭ If you liked the episode - please rate/review us on Apple Podcasts. We need them sweet sweet likes! ➭ Follow us on Instagram & Twitter. We are @theoverthinkpod ➭ Hosted by comedian, writer and certifiable overthinker - Surbhi Bagga. Hang with me in-between uploads on my Instagram: @surbhi.bagga Podcast Producer: Jessica D'mello Recorded at: Subculture Studios Find out more at https://the-overthink-tank.pinecast.co

Tonight's Full Moon will have an orange tone to it, and has been appropriately dubbed a 'pumpkin moon'.Kaitlynn shares a poem, Shakya reads one of his fave poems and Matt performs a new song!✅ JOIN US @creative.recovery on IG! #fullmoon, #moonwater, #openmic, #powerofintention

In this episode they talk about their love for quizzing/knowledge, social media, 90s Bollywood, living alone, dating and relationships, staying relevant, knowing things one is good at and things we can improve, intangibles for success, love for sports and also bars and drinking!

Kreeti Shakya is a designer and a creative entrepreneur. She is the founder of Kazi Studios & brands such as Allare, Alchi & creator of board games such as Samrajya, Jatra and many more. In this episode, Kreeti Shakya shares: Working with her partner what led to her having her first baby at 36 How changing the way her company priced her services positively impacted the whole industry

Design thinking is a buzzword we hear a lot in the startup space- but what is it really all about? Should you be trying it? Is it too late to get started? And how might it speed up your route to market and loyal customers who keep coming back for more? In this episode, Hattie is joined by Nirish Shakya, a design thinking and user experience design expert. For the past 15 years, he has been helping organisations across the UK, Europe and the Asia-Pacific create impactful customer experiences by empowering teams to put their customers first, collaborative creatively without the fear of judgement and innovate faster.He also has his own show, Design Feeling about developing greater self-awareness, creative confidence and meaning, as we design . On it, Nirish interviews top industry leaders and experts from design, technology and creative industries to share hard won insights to help listeners know themselves better and become more impactful problems solvers with more meaning with joy. In this episode of Not My First Guess, we unpick: What design thinking really is, why it matters and how we as founders can practically get better at itPractical skills like rapid prototyping (testing the core risks in your idea and product quickly) and how anyone can get started, even if they've never done user experience design beforeWhat founders should know when working with and briefing design teamsSome of the biggest takeaways Nirish has had from experts on his own podcast, Design FeelingAnd much moreLinks: Listen to Nirish's podcast, Design FeelingGive rapid prototyping a go with Balsamiq Email Nirish: Nirish@designfeeling.coExplore UX courses at General AssemblyRead Inspired by Marty Cagan

Be realistic —Give up your designs on life.It has its own plan.* * *In the last segment we addressed the first few questions that arose from the Zen community regarding the most recent mass shootings in the context of buddhadharma and daily life practice, concluding with the point that Zen Buddhism is not overly optimistic on these issues, but certainly not pessimistic, either, as generally regarded by the uninitiated, owing to its emphasis on confronting suffering rather than trying to avoid it. Zazen practice is thought to engender an attitude not of resignation or hopelessness, but a practical approach to problem-solving, beginning with the premise that some problems are not amenable to quick resolution. In fact, we may not see the end of this particular insanity in American life in our lifetimes. To continue where we left off:Someone asks: Thank you for your willingness to step forward and wade into these very painful events that occur, when so many spiritual and political leaders go silent, when a very massive loss of life occurs.I say: Well, you can't blame them. You're bound to be misunderstood and maybe vilified, no matter what tact you take in the context of these emotionally sensitive affairsYes. I am speaking to you out of an emotional place. This Uvalde, this shooting at this school, has triggered a lot of emotions. Sadness, tears, anger, frustration. Wanting to do something. Not wanting to just stand back while these things occur. Getting even more angry when I hear what our political leaders who are bold enough to step forward have to say about protecting my right to go publicly into the community with assault weapons and bags of ammunition, like somehow that‘s patriotic and the right thing to do. I have a sense to bolt. I live in a community that actually puts assault rifles on their campaign signs. It feels toxic, and there's actually a little bit of fear. To be fair, a lot of them are hard-working, good people. But I have this strong sense to bolt. But I don't know where to go. I don't particularly want to leave my state. But to find some kind of like-minded community, that would be required, I think, or maybe even leave my country. I am sharing these with you, and thank you for listening. I welcome your thoughts.Sure. Well, I would say, Welcome to the club. I think you're not alone. A lot of people have the same thoughts, escaping to Canada, and even fantasies of taking revenge. Why doesn't someone go shoot up the NRA convention, you know? Like — you guys seem to think this is a good idea — well, here it is.But you can understand the arguments on both sides, to some degree. Thich Nhat Hanh did a lot of work on world peace, and of course he came from Vietnam, where they saw massive atrocities that would probably make these look like child's play, no pun intended. But he said in order to work for world peace, you must be world peace. You cannot take a side. And that's hard. That's hard to do. It's really hard not to take a side, when some things seem so glaringly obvious, obviously wrong-headed.Even logical comparisons fall short in the face of the stubbornness of fixed opinions. One that stands out starkly for me as just being a neutral fact, is that every other country that has brought access to weapons under control does not have this problem. And they do have all the other problems that this is blamed on, such as mental health issues. So that's a glaring discrepancy to my way of thinking, but one that assumes that politics — unlike anything else in our culture — works on logic. And it is very clear that politics is probably one of the most emotional professions, or categories of activities, that we have in modern culture. Probably always was.Buckminster Fuller, as you may know, was an indirect mentor to me. I met him a couple of times. I never was his student, but he was an influencer of my generation of design professionals. He called his design approach “anticipatory comprehensive design science.” He tried to anticipate problems before they happened. This is how he taught his students. Come up with solutions. Do the definition, do the analysis, the prognosis and so forth, and come up with solutions so they are sitting there, ready to go, when the rest of society recognizes: This is a problem. So that's a big, heavy lift, to do that well. His geodesic domes were examples of that, along with a lot of other things that he did in his lifetime.He was a philosopher as well, and wrote about a lot of subjects, including politics. He said it all began with Malthus and Darwin. Malthus did a world resource inventory, and concluded there's not enough to go around, basically. Darwin developed his origin of species, which was then misinterpreted to mean survival of the fittest — meaning whoever is strongest, basically — and so the politicians said, Keep me in power, I'll make sure we get ours. And to hell with the rest of the world. I said that. That was the robber barons period. Might makes right.His other comment on politicians was something like, We turn to politicians for solutions to our problems. But if they had any solutions they wouldn't be politicians. Politicians' job number one is status quo — maintaining the status quo for themselves, for their constituents, for their sponsors. So that's the beginning of the corruption, right there.When we look at Buddha's example, he did not become a politician. He had the opportunity. He was warrior class and was slated to be chief of the Shakya clan, which is close to a political position. But he would be reporting to the Brahmins, who were the number one caste; the warrior caste was number two. So you could say that Buddha was basically a draft-dodger. He didn't want to do that. And he was highly placed and wealthy enough that he had the option to pull out of the usual social program assigned to people in his position.So we want to have a realistic view of what Buddhism is about, and how it probably started, as well. Buddha apparently did not go against the political structure of the time, the caste system, head-to-head. One of our members, a Pulitzer-prize-winning journalist, recently published a book titled “Caste,” in which she posits that actually, we live in a caste system, but we don't call it that. She considers race to be just one of many aspects or dimensions of the total caste system in this society. Read the book.What Buddha did — at least if the story has historicity — was to set up an alternative way of living. Like many of the communes in the 1960s into the 1970s tried to do here. I knew a lot of people who tried that. They were based on a lot of faulty premises, I think, which is why and how many or most of them failed. I think the difference is that Buddha's community was based on meditation. It was also based on the ideas of impermanence and imperfection, and so forth, Buddha's model of reality. But essentially it was based on the communal practice of meditation. That's the glue that held it together, in my opinion.I think we are doing something similar. We're a bit like a Tupperware marketing approach going underground, into peoples' houses, not going into the stores. We are trying to bring this practice into this culture as kind of an almost subversive activity. We are training people, if what I feel is true, we train people to think truly independently and find true freedom; and be able to act interdependently. It's the most subversive political thing you can do. Because every political system depends upon people thinking dependently, and acting co-dependently. The real revolution starts at home, with each individual. Every top-down solution we have ever seen has not worked. Just after the revolution, guess who owned the dachas at the lake? The Bolsheviks. Same system, different players. Shuffle the deck, that's all it is.If you become truly independent, and are willing to act interdependently, then by the ripple effect, we will build a better society. We are fortunate to be in a democracy where we can do this without being persecuted. So far.Someone asks: I'm hearing a lot of discussion about how to practice compassion and not let events like this just utterly annihilate you. You are called to witness suffering, to hear the cries of sentient beings and not turn away. We can't take a pass, we can't ignore the causes of suffering. We should avow our complicity in the structures here. I keep thinking about just how related we are as a species. Human beings do not have much genetic variation compared to other types of animals. We are all very similar. You are not more than fifteen, sixteen cousins away from most people on the planet. Just by the nature of life, you're fourteenth-million cousin of your cat, or something, you know what I mean?I say: And in terms of proximate causes, you're only one airplane ride away from anybody else on the planet. Many exacerbating conditions such as this have never existed before in society.Someone asks: That's what I think when I think about starting here with human nature, and not getting into the fear that is obviously the goal of these fascist strikes on the heart of open society. It is not hard to see what's really happening here. There is this act of terrorism, there is this radiating atmosphere of menace. It is intended to intimidate us. And Zen training is supposed to give us some impulse toughness, in order to persevere against that. And you're right, that can be freedom.I say: A historical claim of Zen has always been that it is a way of facing life, but it is also a way of facing death. That is why it has had such a tight relationship to the martial arts and the military throughout China and Japan. If you look at the consistent factor of Zen transitioning from India through China to Vietnam, Korea, Japan and the Far East, it's like this — I hate to use a cliché like “beacon of light” — it's just this constant thing that is moving through all this insanity. If you think that what we are facing is bad, try going back to China or Japan during their warring periods. Or Vietnam for that matter. The so-called history of humankind is “written in blood,” you know. And yet, Zen somehow survived.So I think it's pretty strong. I think you can't go too far wrong, by emphasizing Zen as kind of the core of what you do. The center to which you return and reconsider, maybe, you know, Well I blew that one. Like the other day I tried to hold our monthly ZENtalk open-ended discussion via Zoom. I thought I had it all set up, but I couldn't even find the way to get the meeting to start. Zoom Zen. Zen Zoom.One of the connections between Design and Zen is that we experiment. We take a risk, we take a chance, and we fail, again and again. As Dogen said, “Fall down seven times, get up eight.” Another expression he used was, “The bullseye depends on the hundred misses.” So in Zen, we are not afraid to take action. In Design, we try to define the problem thoroughly before taking action, just as a hedge on your bet, you know. So that you are not only going on gut level intuition with your own confirmation bias and all that kind of stuff. We mitigate the risk to the extent feasible, but without analysis paralysis. Design has historically been primarily a group process. Great inventions have come up in groups, not brilliant individuals in their ivory towers, as commonly thought. I think the same thing is true in Zen. Dogen, Bodhidharma, Buddha — they were all surrounded by groups of people who were all working together in a collaborative way to pull this off, make this Zen thing happen. It wasn't a Lone Ranger, individual genius kind of proposition.And I think that's what we need to do now. We need to bind together as much as we can, and take collaborative action to do our best to create an alternative to this insanity that we see. Doesn't have to be on a big scale. We don't have to go up against “them.” Of course, some of our people are supporting politicians. It's okay to get involved in the politics. I don't see any reason not to. But don't get your hopes up that that's going to provide the final solution, that political action is going to make it all different. Human nature is a stubborn thing. Especially when facts are no longer that stubborn.To be continued.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Alpa Shakya began her career began in audit, finance, and accounting, and transitioned successfully to operations, procurements, and management. She has over two decades of work experience in various sectors such as the hospitality industry, travel and tourism, medical research and services, events, and even in development organisations. In 2012, she founded GO Nepal, a business with a vision to provide professional support to individuals, local and foreign corporates, small and medium enterprises, start-up business ventures as well as not-for-profits and charitable foreign entities that wish to work in Nepal. GO Nepal has a diverse portfolio of clients including beed Management, Tai Ping Carpets in Hong Kong, Baabuk Shoes in Switzerland, Everest Bank in Nepal, Timro Concept Store in Nepal, Child Aid Network in Germany, Evoke Café and Bistro in Nepal, 6 Degree Academy for Women and many more In this episode, Alpa shares: Her secret to successful work relationships What does the word BIG mean to her How to survive as as introvert

Cardinal Richelieu - MirConstance Bonacieux - GodhuliRochefort - Angshuman PalMonsieur de Treville, Monsieur d'Artagnan – Sankari Prasad MitraThe Duke of Buckingham – Debajyoti GhoshQueen Anne of Austria – DebasmitaLord Winter – Deep BasuMadame Bois-Tracy – RaiMilady De Winter - DebiKitty – MohorAssassin – PushpalFelton – Sayak AmanBrismont – Atri BhattacharyaExecutioner – RichardMother Superior - RaiOther voices - Sayak, Shakya, SabyasachiNarrated and Directed by - DeepRecorded by PushpalProduction, Sound Design & Original Music - Pradyut ChatterjeaPoster Design - Join The DotsExecutive Producer - AltoInternsSwapnayu BasuriArpan ChatterjeeSaptanil MajiUtsa DeyKuheli DasEnjoy and stay connected with us!!--- Send in a voice message: https://anchor.fm/mirchibanngla/message See acast.com/privacy for privacy and opt-out information. Hosted on Acast. See acast.com/privacy for more information.

It is laugh or cry —the tragedy of humansin hormonal rage.* * *This is one I did not want to have to write. But owing to the resurgence of mass shootings — emerging to fill the gap, now that the COVID pandemic has cut us some slack — I feel I would be remiss to continue along the lines of treating less controversial dimensions of design thinking, Zen, and the reality we face. Perhaps because I have recently re-watched some old videos of George Carlin and Richard Pryor, I am subject to irresistible flashes of standup routines parodying relentless social issues, in that half-awake, half-asleep state of awareness known as hypnogogic or hypnopompic, depending on whether you are retreating from, or returning to, full consciousness, reminiscent of the old Taoist Zhuang Zhou's famous saying:I dreamed I was a butterfly, flitting around in the sky; then I awoke. Now I wonder: Am I a man who dreamt of being a butterfly, or am I a butterfly dreaming that I am a man?Butterflies, of course, are known for flitting from flower to flower, gathering nectar I suppose, but at the same time, distributing pollen for the reproductive needs of the plants in question, the flowers being their genitalia. A very public case of in flagrante delicto, usually considered an act of wrongdoing. Which brings up another quote, from the Precepts of Zen Buddhism as currently received in ceremony:Honor the body; do not engage in sexual misconductWhich, in turn, begs the question of which kind of sexual behaviors amount to misconduct, and which do not. A tellingly large portion of religious, philosophical and ideological beliefs is devoted to making the cultural norms on this question as explicit as possible, with variations from culture to culture, loosely construed as “values.” One need look no further than the animal kingdom, particularly that of the insect world, to find that, as far as Nature is concerned, anything goes, basically, and not to even mention the plant kingdom. If a human being were to emulate or imitate any one of thousands of behaviors found in the fecund orgy going on out there, they would be driven out of society with no mercy. Marquis de Sade, move over.This discussion inevitably moves into treacherous territory, skating on the thin ice covering theistic beliefs in the creation of humankind, and God's divine intervention from the get-go in our daily affairs, no pun. Theists, please forgive me in advance — I mean no disrespect — but as a designer I have to give license to an interpretation of Intelligent Design from a perspective embracing human frailty and folly. I find myself — or rather my unchained, dreamy unconscious — imagining the “design arguments” familiar from struggles with problem definition and solution in professional design circles, only the kind that must have arisen from time to time on “God's Design Committee.” Any one experienced in a design-build organization at any scale will tell you that teams of specialists typically actualize the output of the conceptual Genius, who himself is far too busy with bigger things to be bothered with the details.I suppose it would be theologically proper to speak of God's “angels” discussing these ideas in process, probably a committee of elders and perhaps some creative youngsters. Delegated the task of detailing the nuts and bolts of God's vision — as sentient beings evolve through the inevitable developmental stages, from the earliest glimmerings as single-celled organisms through ever-more complex forms, until finally arriving at the absolute apogee of all creation — thee and me, in all our homeliness.A few perhaps impertinent questions naturally arise as to how, exactly, this might have transpired. Of particular relevance to the current topic would be those surrounding the reproductive design of the only being “made in God's own image,” after all, and the lively debate that must have taken place amongst those responsible for final design intent — form, features and styling — and implementation. Surely there must have been some competing opinions as to best potential solutions.For example — and this pivots toward the issue of violence and its possible root causes, so buckle up (or conversely, loosen your belt) — the cultural meme against masturbation. Not a historian, so not sure how widespread this prohibition has been in the development of civilization (using the term loosely), but certainly grew up in the inhibitory climate of the 1950s, myself.As an aside, by the fourth grade, I could already draw pretty well, and had initiated a comic strip about our family's pet fox terrier, a couple of years earlier. My best friend in middle school brought what was called an “eight-pager” in those days, a primitive form of pornographic comic book featuring Betty Boop and Dick Tracy, which he had obtained from his older brother. I decided to try my hand at drawing naked women, and turned out to be pretty good at it, minus the details, of course, of which I was blissfully ignorant. When one of my sketches came to the attention of the teacher, she demanded to know who was the ringleader. All my friends in the classroom pointed at me. My first betrayal. Busted at 10 for running a porn ring.From a personal perspective, the intervening scope creep in porn — from the cartoon book I was exposed to, to the advent of Playboy Magazine, culminating in the cascade of virtual information overload available online today — is breathtaking. Whether this is having a majorly negative or positive impact on today's youth, I am not sure. In one sense, it is better to know, than to have to imagine, the gross details of “bumping uglies,” as a Hollywood film so charmingly put it. In another sense, a bit of mystery does not hurt. Ignorance is not necessarily bliss, in all cases.From a religio-theistic perspective — if I may be permitted the coinage — sexual exploration and giving in to our desires is not given much cover. From an early age we are admonished to not — as my beer-drinking, tobacco-chewing, Jehovah's Witness maternal grandmother put it so delicately — “go around acting like dogs.” In every other respect, of course, we virtually worship the dog, which, spelled backwards, is… never mind. Dog has buddha-nature. Let it go at that.But back to the committee: if God really didn't want us to play with ourselves, why did S/he make our hands come out exactly where our genitals are located? They — the latter, that is — could have been located in the middle of our back, where they would be virtually unreachable. Which would lend new meaning to the song, “Back-to-back; belly-to-belly; well I don't give a damn ‘cause I done that already.” I can remember from the tender age of six or so becoming aroused simply by sleeping on my belly. To this day I cannot see how that situation was somehow my fault.I could go on. But to return to the main thrust of the dreamworld: When the assignment hit the desks of the co-chairs (Heaven must be highly organized), they would have called the committee together for some initial brainstorming, perhaps with some high-level aspirational direction from the Big Guy himself. The team had just successfully completed the exhaustive establishment of all manner of mammals around the world, and were basking in the glow of that accomplishment. So when considering this next task — the ultimate challenge of the top-of-the-line model of sentient beings, a cut above all other animals, requiring a breakthrough yet to be determined — what did they do? Like most design teams in that situation, they played it safe. Landing on a small refinement of the latest in that series, with some tweaking, that turns out to be what we cavalierly call the “hairless ape.” A caveat — no slur intended on other innocent bipeds, who would likely regard some of our behavior as unforgivable, or at least unconscionable. One of Buddha's honorifics is translated “honored among bipeds.” Not making this up.So when it came to the reproductive system of a species designed for eternal life in Heaven if not on Earth, what did they come up with? Mammal is a mammal is a mammal. I think it likely that at least one of the committee members, perhaps a few of the younger and less jaded, might have objected. “You're telling me that this, our highest achievement, will have one with an innie and one with an outie — and have to stick the outie into the innie in order to reproduce? That's disgusting.” “Yeah, that's just another mammal, man!” “Why can't we do something nice and clean, like we did with that amoeba. Just split in half, clean break down the middle. No muss, no fuss.”Well, we can't blame them. Maybe the obiter dictum came down that He Who Shall Not Be Ignored wanted it that way. Just wanted to make things a little more challenging for his only begotten. Like that just-another-ape thing. Give the old ego something to work on. Just spit-balling here.Someone capable of thinking ahead would offer, “Well, then, for something this intelligent, we are going to have to make that feel really good. Otherwise you're going to get pushback. Have to stuff a lot of nerve endings in there, maybe sacrifice some in the back. Where, remember, I was the one who suggested we put the reproductive junk in the first place.” Some ideas die hard.So the tragedy of what we see happening today may have had comic cosmic beginnings. Nonetheless, it is necessary to take a sober look at where this particular madness is coming from. This constitutes a real exercise in problem definition. Which is our only hope of finding a solution.When we look at the mass murders now taking place weekly, like some kind of insane competition — and the parallel phenomenon of so-called suicide-bombers (some would say homicide-bombers) from a different culture — an eerie commonality emerges. One theory I came across in what passes for cool and collected scrutiny today is that these incidents are largely the brainchild of young men, probably “incels” — involuntary celibates — a term coined relatively recently. Which suggests that the prevailing witches' brew of seductive and restrictive cultural conditions may not have obtained in the past. Of course, a mere couple of centuries or so ago, no one person could have so casually pulled together the means of mass murder and destruction on offer, and on demand, today. Violent repression leads to violent expression.Speculation on the pathology of the madness, meaning its true causes, abounds. In ancient times, in one particular city-state in early Greece, the local overlord decided it would be a good idea to parade all nubile young women through the streets, nearly naked. Purportedly in order that the young men could see what ladies look like under their clothes, to remove some of the mystery, and relieve the urge, to that degree. Young men, in turn, apparently competed naked in sporting competitions, presumably with young women permitted to watch. The important thing was who won the game, after all. Nowadays maybe scantily-clad cheerleaders represent the vestigial remains of those traditions.Speaking of scantily-clad: “Quora Digest.” This site pops up on my email daily, maybe more than once. Under the guise of featuring factoids of general interest, including a heavy obsession with Beatlemania and Nazi stories, the lead item always has something to do with photos of youngish female celebrities: wardrobe failures, T&A, boobs and butts, beaver shots, et cetera. Soft porn. Rarely is the subject of the feature male nudity, and never their accidentally exposed parts.With this kind of “infotainment” readily available today, in our hyper-sexualized media and culture, even to those most sheltered by parental controls, it is no wonder that the youth are obsessed with sex. Boys in full hormonal rage are confronted with images of nearly-naked women on all fronts, and the harder porn message is that they all want it, bad. But when they turn to their own immediate circle, they are met with rejection, ridicule and scorn. Their personal reality is badly out of sync with their perceived social reality. One definition of madness.It reminds me of an incident a good friend in college once related. He was a lifeguard on the beaches of New York in his high-school days, when one day a little girl, maybe five years old, came running up to him wrapped in a towel. Suddenly she flung open the towel, revealing her stark naked body, shouting “No shame! No shame!” then ran off to accost her next convert.I, too, wish we could all walk around naked, with notable exceptions. If the Emperor literally has no clothes, you could literally not un-see that. I had a friend in Chicago who, with his two girlfriends after his first marriage ended, were nudists. He was well-endowed, worked as a trainer in a gym, and was always encouraging everyone to get naked, asserting that if you did, you would not have much more to hide. I knew him well enough to know that he still had plenty to hide, fully starkers, though I did not tell him so. There's more to that story, but I will leave you wanting more.Suppression and repression are defined as pretty much synonymous in the dictionary, so I do not know which would be more appropriate to define the attitude toward sexuality, and its public presentation, in the context under consideration. Currently parents are up in arms over teaching critical race theory, the racial replacement conspiracy, and sexuality, in schools. I think these are all facets of one private problem. And that the violence we are witness to all too frequently is its public manifestation. Like most maladies, it is not going to get any better on its own. The question is, What to do? First, define it.The reemergence of conservative ideology and values in countries dominated by Islamic extremists appears to be another example of this same syndrome. The cultural imperative may be the opposite — women required to go full burqa in public, accompanied by a male 24/7, et cetera, only serves to exacerbate the situation they are trying to control. Hiding the body may inflame the hormonal dysplasia afflicting the young men of the society. The proposed solution to the problem is different, but like the televangelist caught with the prostitute, making something absolutely evil is to make it absolutely irresistible. Especially if it feels good. Addiction occurs because the drugs work.Bodhidharma, the great sage credited with brining Zen Buddhism to China, is reputed to have encouraged fellow monks to watch animals fight, in order to learn how to defend themselves without weapons against armed opponents, by whom they were frequently attacked. Religious jealousy and animus are not recent phenomena. This was one of the origins of the martial arts, according to the story. But he did not suggest that they observe animals for instruction in the romantic arts as well. Monks were mostly celibate, if you accept the historicity of the written record. Likewise, we are not going to go there. I leave to your imagination what kind of Kama Sutra might have emerged.The disconnect between the social and personal worlds revealed by these mass killings, or even individual suicide, is a universal condition shared by all who have reached their maturity. Meditation is the direct way to resolve all such seeming contradictions. In this context, masturbation is not wrong, but meditation is better. Those who would argue that any waste of sperm is an abomination should consider the amount of semen in a typical ejaculation, estimated in the hundreds of millions. What are the odds that any but the most minuscule percentage will ever impregnate an egg? Do the math.Buddha himself is said to have lived a life of dissipation and self-gratification under the care of his family, who wanted him to inherit leadership of the Shakya clan, rather than take up the life of an itinerant religious leader, as had been prophesied. He is said to have become so “refined” — we would say “jaded” — that he no longer desired anything. This disaffection, along with his reputed estrangement from the intense suffering he witnessed, led to his leaving home on a quest for salvation, the beginning of Buddhism.But Buddha's ultimate insight became the basis for the Middle Way, the instruction that the extremes of self-gratification and self-mortification were equally “unworthy and unprofitable,” and the Eightfold Path, completing the triangle of findings, conclusions and recommendations that any worthwhile research study must produce, in order to be useful to oneself or others. For him, and for innumerable followers of the Zen way, these teachings stand as a most comprehensive definition of the fundamental problem of existence. They also offer a universal solution. The only thing is to get on with it.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

One for all, and all for one!Mirchi Bangla presents Alexandre Dumas' The Three Musketeers on Sunday Suspense. Athos - Gaurav ChakrabortyPorthos - AgniAramis - SomakCardinal Richelieu - MirConstance Bonacieux - GodhuliRochefort - Angshuman PalMonsieur de Treville, Monsieur d'Artagnan – Sankari Prasad MitraThe Duke of Buckingham – Debajyoti GhoshQueen Anne of Austria – DebasmitaKing Louis XIII – Sayak AmanLord Winter – Deep BasuJussac – Pushpal. Madame Bois-Tracy – RaiMilady De Winter - DebiOther voices - Sayak, Shakya, SabyasachiNarrated and Directed by - DeepRecorded by PushpalProduction, Sound Design & Original Music - Pradyut ChatterjeaPoster Design - Join The DotsExecutive Producer - Alto Hosted on Acast. See acast.com/privacy for more information.

Mukti Shakya, aka "King of Blues" is the vocalist and performer from the legendary band "Mukti and Revival" which has been in the music industry for over three decades and has delivered iconic songs like "Chaubandhi Cholo," "Nahera Malai," "Saanjha Ko Jun," and many more. In this episode of On Air, we discuss shows back then, acid parties, buying from the hippies, the band, radio awards, the police incident, and many more intriguing things from his life.

A smuggling racket, a murder & Bollywood! Will Feluda's Maharashtra be good enough? Feluda is back on Sunday Suspense after one & a half years! Cast: Feluda - Sabyasachi Chakraborty. Narration & Topse - Somak. Lalmohan Ganguly a.k.a Jatayu - Jagannath Basu. Pulak Ghoshal - Paran Bandyopadhyay. Victor Perumal - RJ Bharat from Mirchi Chennai. Inspector Patvardhan & flight captain Mr Datta - Deep. Mr Gore & introduction - Mir. Other characters - Agni & Chayan. Chorus - Pushpal, Ayan, Shakya, Alankar, Afzal, Sayan, Atri, Alto, Sumit & Dipanjan. Hosted on Acast. See acast.com/privacy for more information.

Karna Shakya is the chairman of the KGH Group, which owns and operates Kathmandu Guest House, Park Village Resort, and other hospitality businesses. He served as a wildlife officer and was a significant figure in the founding of Nepal's first national park, Chitwan National Park. He also worked in the tourism sector and was a crucial figure in the founding of Nepal's B.P. Koirala Memorial Cancer Hospital. In this episode of On Air, we discuss happiness, the KGH group, becoming hippies, overcoming hurdles, the late King Mahendra, and fascinating anecdotes from his life.

Happy 5 Year Anniversary to our favv The Local Project Nepal ! What better day to air a podcast with the co-founders of Local Project than todayy! Started in 2017, The Local Project Nepal has always focused on creating a platform for local brands and artisans while delivering high quality and sustainable products. Team Dhikichyau being a huge fan of this start up, we were super excited to have a conversation with Binam dai and Sachin dai! This episode we talked about the story behind The Local Project Nepal, the manufacturing scene in Nepal, the ongoing trade deficit, working culture and so much moree! Leave us some comments below if you support local grown products

Soch is a kaleidoscope that displays the pattern of perception and thoughts. It helps us distinguish many faces of truth, empowering a sense of judgement and it increases the power of positive thinking. Anxiety and skepticism when reign high, the disillusioned society needs to be resuscitated with morale, confidence and trust.

Karna Shakya's Book Khoj || कर्ण शाक्यको खोज

A bedtime Story Join this bedtime story about Siddhartha Gautama's life and teaching with original recordings from Nepal and India. Today you'll give you some more background about the geographical area that I am visiting to research the life of Siddharta Gautama.

Genieße diese Gutenachtgeschichte über das Leben und die Lehre von Siddhartha Gautama mit Originalaufnahmen aus Nepal und Indien. Heute erfährst du mehr über das geografische Gebiet, das ich besuche, um das Leben von Siddharta Gautama zu erforschen.

A bedtime Story Join this bedtime story about Siddhartha Gautama's life and teaching with original recordings from Nepal and India. Today you'll give you some more background about the geographical area that I am visiting to research the life of Siddharta Gautama.

Discovery now.Invention follows later —in Design or Zen.* * *One more point about process in general may be worth noting before considering the processes of discovery and invention in particular. Like most words, “processing” can be used as a euphemism. The last message on the evening news was that this night was going to be the worst of the current invasion of Ukraine by the Russian military. Turning on the news this morning, the first station was talking about sports; the second about methane emissions from raising cattle. I did not dwell for long on the sports commentary, feeling that familiar frisson of disorientation that comes with the sense of living in two different worlds. Imagining rockets and tank shells landing in my cozy neighborhood in Atlanta, while somewhere on the other side of the world, local attention is raptly focused on today's soccer game.The methane discussion, while at least focused on a real problem, that of global warming, was not that much more rational. It hinged around the idea of raising so many million head of grass-fed versus grain-fed cattle, in order to reduce the amount of methane in cow “burps.” The additional cost associated with the former, according to the rancher and self-proclaimed scientist being interviewed, does not result from the manner of feeding, but that of “processing” the cattle. The fact that factory-farming allows for geographically compact organization of feed lots close to processing plants — the slaughterhouse, in more honest words — is the sum total of the problem definition, at least from the perspective of the interests committed to producing a grass-fed product to meet the demand of the market for beef. His proposed solution is to invest in building processing plants close to the pastures. The rest of the dialog was all about adding things like oregano and kelp to the diet of the cattle, as serious proposals to solve the problem.By this time, a similar sense of losing my bearings from a focus on sports made me slightly dizzy. That these “products” to be “processed” are living beings was not once mentioned, nor the processing called out for what it actually is. Needless to say, any suggestion around reducing the consumption of beef, an obvious solution to the problem, crossed no one's lips. This may be taken as yet another lively example of the tragedy of the commons, so common to our times, but from a deadly bovine perspective. Bossy is not likely to ever die of natural causes, whatever the method of feeding. Shout out to Big Mac.Picking up the thread of how Design thinking may be related to Zen, as parallel processes of discovery and invention, the notion that what we call Buddhism or Zen originally had to be discovered or invented, may qualify as a radical departure from how most religions are regarded as originating in revelation, i.e. from a creator god. Then the apostolic imperative becomes convincing others of the validity of the claim, through performance of miracles, proof of prophecy, et cetera. In other words, propagation of the faith does not rely upon individual converts experiencing some such epiphany for themselves, with the notable exceptions of the recognized saints, but only believing the gospel, as interpreted by its messengers, prophets and priests.In Buddha's case, he took the contrarian approach that his claims depended on no one else, no authority from God — the Hindu Brahman or Ishvara — and no reliance on doctrine or scripture handed down from antiquity. This has to be the ultimate in personal responsibility, though Buddha did not claim exclusivity. Anyone could accede to the same revelation. There are stories of his performing miracles, but we have to take them with a dollop of… honey. Video recording was not ubiquitous in those days.In a very real sense, Zen calls upon us to rediscover and/or reinvent the findings of Buddha for ourselves, then draw our own conclusions from our own experience, and base any recommendations upon that body of evidence, rather than from belief in what others tell us. Thus the record of Buddhism amounts to testimony of the ancestors, rather than holy writ. But it does not stint on the potential implications, for their times and social milieu, but also for ours. Zen is always contemporary.Design, on the highest levels of the discipline, operates on a similar premise. Each of us is trained and encouraged to redefine the problem before us, rediscover its underlying raison d'etre, and to reinvent the best approach to resolving it. We cannot rely upon solutions from the past, merely adapting details to the current realities. Usually, any invention worthy of the name requires a wholesale revision of multiple dimensions of the process. Contemporary Design is an amalgam of the old and the new.One of the main points I am trying to make in this present series is that the principles of both Design and Zen are ever-present in all dimensions of living, from the most trivial and mundane on the personal level, to the most crucial on social, natural and universal levels. We have clever sayings, like “Don't sweat the small stuff” and “It's all small stuff.” But the small stuff is not disconnected from the big stuff, as it turns out.A mundane example: Spreading pine straw on our walkways, I realized that I used to do it differently. I would drop clumps of straw on the ground and then come back and spread them with a rake. But I noticed — discovered — that the professional lawn and garden crews in the neighborhood shake the clumps so that thin layers of straw fall on the surface, more like the natural process in a forest. Which results in a smoother, more tightly-woven layer on the ground. Since the walkways are underlaid with poly sheeting, which helps to suppress weeds without using chemicals, the straw tends to separate when it rains, revealing open areas of exposed poly. Adding more straw, I simply fill those spots in. But I do it by shaking thin layers over each other. It takes a little longer, but totally eliminates the secondary operation of raking. Which is a Design principle. Any time you can eliminate a secondary task, you do. You invest more time on the frontend but make it up on the backend.I think zazen functions similarly. The more time we invest in the beginning, when the going is pretty rocky and we do not have much experience under our belt, the more patience we can practice with our initial resistance, the less we will have to deal with in future, generally speaking. Exceptions include major changes in living patterns, such as adapting to changing working or living situations, which entails an overabundance of stress, and the sledding in zazen proportionately rougher. Midlife crises would provide the poster-boy for this category of circumstance. However, if we did not have the advantage of doing zazen, the tough times might be even tougher. When the going gets tough, the wise get sitting.References to “Zen bondage” made elsewhere are only partially tongue-in-cheek. We are in bondage already, if only to our own limited imagination. Bondage is known to have a comforting effect, along with its more unseemly connotations. Babies in swaddling cloths, cats in tight boxes, and dogs in calming sweaters are examples. We do have a blanket recommendation in Zen circles, to wear something comfortable and unrestricting, such as sweatsuits, or the newer stretch athletic clothing. But there is something akin to Victorian modesty in the mix as well. Clothing that is too revealing, or overly colorful, displaying distracting messages, such as some tee-shirts and sweatshirts, are generally discouraged, at least in public meditation sessions. In private, you are on your own. Which is where my suggestions of experimenting with support systems such as slings and strapping come into play.You should feel free, in the privacy or your own home, to sit zazen like no one is watching. And to play with the gear, the costumes and equipment. We sure know how to have fun, as my mother used to say.Again, Buddhism was inventive, and a process of discovery, from the very beginning. Buddha taught his followers to “Do thou likewise,” essentially. Understanding, I am sure, that no two instances of human practice-experience can possibly be the same. So I do not believe that the design intent of his instructions was for us to try to emulate his life, either as a young prince, or as the sage of the Shakya clan, to the letter. He encouraged all to find the middle way between the extremes, as he had done. Knowing that no one of those three paths would be the same, for any two people in history.What Buddha handed down was like a jazz chart, containing the basic chord progression and melody. But as the musician performing the piece, we are expected to improvise, and fill in the blanks. Claude Debussy, whose “Claire de Lune” is the first and only piece of sheet music I ever taught myself to play on the piano, said “Music is the space between the notes.” John Cage, the modernist American composer and music theorist, said something similar, and backed it up with his “4'33'',” a piano concert consisting of four minutes and thirty-three seconds of silence from the piano. The audience and other ambient sources provide the sound.Similarly, the ancestors of Zen were quite willing to improvise as needed, while grounding their teaching and practice on the legacy of their forebears, in particular their immediate progenitor. The lineage of Zen is a bit like that of music and the arts. Where, for example, the great classical and jazz greats had students and followers who inherited their mastery and philosophy, but then extended it into the next generation, allowing it to evolve with the changing circumstances of the time. Including developments in the technology of instrument-making. This universal process finds perhaps its clearest manifestation in Zen, where the instrument is this very body-mind, with which we have been born.Of course, any position of authority in any field can be misused and abused. A robe can hide a lot of sins, whether in the form of a Catholic priest, a choir master, an Oxford don, or a Zen master. Mastery of a method to the degree that it impresses others is no guarantee that one has mastered oneself. We hold to the truism that we do not master Zen. Zen masters us. And we cast a wary eye on the outer trappings of the tradition for these reasons, as well as the inescapable fact that the overt, outer form of the profession or guild, school or sect, creates a recognizable boundary between oneself and others. While such a division can be useful and is perhaps necessary — as the dividing boundary between the stage and the audience — over-emphasis on appearance and protocol can add to confusion. Such as implying that unless you, too, get a robe, your practice of Zen is not genuine. The Zen robe has a wonderful draping effect, of anchoring you to the ground, or on the cushion, and imposes no restriction on the legs arrayed in the lotus posture. But it can become a kind of sanctimonious symbol. As the old saying has it, there is no stench of holiness in Zen.Please consider the design of your Zen practice creatively. Do not be afraid to experiment. When you take this intentional approach, any imagined failure is not possible in reality. All malfunctions, whether of costume, gear, or monkey-mind, are temporary setbacks, from which you will recover quickly if you but pay attention and learn from them. And make any necessary adjustments. Or simply try something different. In this way, you engage your practice as YOUR practice. You broke it, you own it.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

My name is Aryatara Shakya. I’m an International student from Nepal currently pursuing my PhD at the University of Arizona. My research involves studying the antioxidant protein NRF2 under the mentorship of Dr. Donna Zhang in the Dept. of Pharmacology and Toxicology

My name is Aryatara Shakya. I’m an International student from Nepal currently pursuing my PhD at the University of Arizona. My research involves studying the antioxidant protein NRF2 under the mentorship of Dr. Donna Zhang in the Dept. of Pharmacology and Toxicology

Podcast Audio The post Talk by Soshin Hoshi “The Poverty of Shakya's Sons and Daughters” first appeared on The Village Zendo.

Monish and Nishant are joined by Ashish Shakya, comic and writer. This is a fun episode where the trio talks about their introduction to the world of the NBA, and what got them hooked on. They also make their All-Star selections and debate about some of the picks. All this and more on today's episode of the Airball Diaries.

In this week's episode we are talking advocacy and civic duty with Shakya Cherry Donaldson, Executive Director of 1000 Women Strong. Shakya share with us her story of finding her purpose of being an advocate for the black community at an early age. She talks about her journey and how she founded 1000 Women Strong. Shakys also shares some of 1K Women Strong's upcoming campaigns including the push for the elimination student loan debt which disproportionally impacts Black Women. Check out a link to the campaign below.https://www.cancel50kstudentdebt.org/About ShakyaShakya Cherry-Donaldson is the Executive Director of 1K Women Strong, a national constituency of Black women who are creating a network of the millions of Black women who are building the beloved community by engaging in civic, community, and electoral campaigns. Prior to establishing 1K Women Strong, she served as the Deputy Field Director: Statewide for Stacey Abrams for the governor of Georgia during the historic primary in 2016. Connect with her at info@1kwomenstrong.com or @thecherrydon on twitter.www.1Kwomenstrong.orgHow are you advocating for your community?Share your thoughts under this episodes IG post. Send me an email. DM me @leadingwithpurposepodcast. I'd love to hear from you.Feedback is always welcomed. Please connect with me on instagram or send me an email at info@waajidasmall.com. Don't forget to like, subscribe, and leave a comment on this platform or on whichever platform you listen. You can also visit my website, www.waajidasmall.com. Till next time…Music by Cassette Tapes - This Year Master via @hellothematic

Two talented music producers of our country, Rohit Shakya and Foeseal joined us for this episode of On Air. From pursuing their passion of music to scaling to the top of the music industry, these two exceptional artists share their journey, their perspective on the Nepali music industry, and their way forward.

The ladies of Theories & Thoughts discuss student loan debt with Shakya Cherry-Donaldson of 1K Women Strong To sign the petition, visit https://www.cancel50kstudentdebt.org. News: Megan Thee Stallions graduates from TSU and receives the 18th Congressional District Humanitarian Award Tory Lanez trial begins Saweeti will be instructing a course at USC Episode sponsored by Ja'Dore Awareness Apparel. Ja'Dore Awareness Apparel is a high-end, limited-edition line that features unique individuals doing extraordinary things. Ja'Dore Awareness Apparel: https://jadoreawarenessapparel.com https://www.facebook.com/Jadoreawarenessapparel @jadoreawarenessapparel Theories and Thoughts Podcast airs EVERY Tuesday in SwagHer's FB Live at 7 pm CST. TAT “Never Thirsty” Tumblers are available here https://swagher.net/product/theories-thoughts-personalized-never-thirsty-tumbler/ $35 Connect w/ the Hostesses: Arnya T.M. Davis IG: @ladi.ceo FB: @LadiCEO Twitter: @Im_a_ladiceo YouTube: LadiCEO Media Website: www.ladiceo.com IG: @mzthangzboutique Francheska “Fancy” Felder IG: @fancyswagher FB: @fancythegogetta Twitter: @FancySwagHer SwagHer Magazine Website: http://swagher.net --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this episode of the Being American Podcast, Gov. Patrick sits down with Shakya Cherry-Donaldson, the executive director of 1000 Women Strong, a group that provides resources, recruits, trains, mobilizes, and organizes around issues that impact Black Women and their extended communities.  1000 Women Strong is partnering with Bridge Together, led by Gov. Patrick, to engage voters ahead of the 2022 midterms and beyond.  Gov. Patrick also addresses ongoing efforts in Congress to protect voting rights in response to state voter suppression laws disproportionately impacting communities of color.

Welcome to Nepal Now. My name is Marty Logan.Looking back on the early days of my relationship with Nepal, I see that it took me far too long to realise that this is a country of incredible diversity of cultures and peoples. Today I can understand why — the face of Nepal is very much upper-caste, Hindu, male and Nepali speaking. Yet roughly a third of the country's nearly 30 million people belong to about 100 Indigenous groups, 60 of them officially recognized. Surprisingly, you hear very little about those groups on a day-to-day basis here, especially compared to countries like Canada or Australia, where the proportion of Indigenous people is much lower, but Indigenous rights is a major talking point and issue. When I moved to Nepal just before the end of the 10-year Maoist conflict in 2005, a lot of heat was being generated in discussions over the rebels' proposal to divide the country based on the territories of the major Indigenous groups. In the end, that vision was not realised and people like today's guest, Indigenous rights activist Prabin Shakya, argue that the Maoists were playing with the aspirations of many marginalized people in the country simply to attain their political ends. Since the peace process ended, Indigenous rights is a topic that is highlighted in mainstream media annually on Indigenous Peoples Day, then fades away. Those of us living in Kathmandu do hear regularly about disputes over development projects that threaten the lands of the Newa (or Newar) Indigenous people of the Kathmandu Valley, but these are rarely framed as Indigenous rights issues. Shakya tells me that a lot of activism is happening. Yes, much of it is in reaction to government plans to take over Indigenous people's lands in the name of development. But some proactive initiatives to recognize Indigenous rights are taking place at local levels. ResourcesCommunity Empowerment and Social Justice Network (NGO led by Prabin Shakya)Nepal Now social linksFacebookInstagramTwitterLinkedInThanks as always to Nikunja Nepal for advice and inspiration.Music: amaretto needs ice ... by urmymuse (c) copyright 2018 Licensed under a Creative Commons Attribution Noncommercial  (3.0) license.  http://dig.ccmixter.org/files/urmymuse/57996 Ft: Apoxode

Welcome to Nepal Now. My name is Marty Logan.Looking back on the early days of my relationship with Nepal, I see that it took me far too long to realise that this is a country of incredible diversity of cultures and peoples. Today I can understand why — the face of Nepal is very much upper-caste, Hindu, male and Nepali speaking. Yet roughly a third of the country's nearly 30 million people belong to about 100 Indigenous groups, 60 of them officially recognized. Surprisingly, you hear very little about those groups on a day-to-day basis here, especially compared to countries like Canada or Australia, where the proportion of Indigenous people is much lower, but Indigenous rights is a major talking point and issue. When I moved to Nepal just before the end of the 10-year Maoist conflict in 2005, a lot of heat was being generated in discussions over the rebels' proposal to divide the country based on the territories of the major Indigenous groups. In the end, that vision was not realised and people like today's guest, Indigenous rights activist Prabin Shakya, argue that the Maoists were playing with the aspirations of many marginalized people in the country simply to attain their political ends. Since the peace process ended, Indigenous rights is a topic that is highlighted in mainstream media annually on Indigenous Peoples Day, then fades away. Those of us living in Kathmandu do hear regularly about disputes over development projects that threaten the lands of the Newa (or Newar) Indigenous people of the Kathmandu Valley, but these are rarely framed as Indigenous rights issues. Shakya tells me that a lot of activism is happening. Yes, much of it is in reaction to government plans to take over Indigenous people's lands in the name of development. But some proactive initiatives to recognize Indigenous rights are taking place at local levels. ResourcesCommunity Empowerment and Social Justice Network (NGO led by Prabin Shakya)Nepal Now social linksFacebookInstagramTwitterLinkedInThanks as always to Nikunja Nepal for advice and inspiration.Music: amaretto needs ice ... by urmymuse (c) copyright 2018 Licensed under a Creative Commons Attribution Noncommercial  (3.0) license.  http://dig.ccmixter.org/files/urmymuse/57996 Ft: Apoxode

In today's episode we are joined by Sneha Shakya Shrestha,  the youngest as well as the only female Nepali barrister in the UK. Sneha was born in Kathmandu, Nepal as an only child for an extended period of time. In this episode, Sneha shares with us the joys and challenges of being the first child in the family and how this has helped shape her personality and the career path she has chosen. Sneha is highly ambitious, confident and diligent. We go over how she got into pursuing law as a career, the challenges and highlights in her field and the importance of not rushing. I hope this episode helps you to let go of your fears and continue to seek the bigger picture in your life. Sneha has also been generous to offer advice to anyone looking to get into law, so don't hesitate to reach out to her. As always, if you enjoy these conversations, please share with your friends and family. Remember to follow our instagram page @hamro.yatra for updates, subscribe on Apple Podcasts or Spotify, and leave us a 5-star review. You can also financially support us on thisishamroyatra.com/support.

How King Virudhaka annihilated the Shakya Clan. Powered by Firstory Hosting

In this Chaitime, we talk to Sujit Saraf about Naatak's Annual Musical Buddha, which is currently being performed at Kelly Park Open theater and tickets can be purchased here: https://www.naatak.org/buddha/ Written and directed by Sujit Saraf, produced by Soumya Agastya, music by Nachiketa Yakkundi. The musical is set in the sixth century BCE and portrays the life of the Shakya prince Siddharth which eventually alters the course of human history. With a giant mural for a set, colorful costumes, and imaginative props, the play is a visual treat and a unique outdoor experience in the shade of lush maple and oak trees. In this interview, we talk to Sujit about his vision of creating the play, Sujit's background, and the brief history of Naatak, the premier Indian theater company in the San Francisco Bay Area. Sujit Saraf received his Ph.D. from Berkeley. He works in Palo Alto, Calif., where he researches space missions and satellite control. Sujit runs Naatak, the premier Indian theater company in the San Francisco Bay Area, when not being a geek. He is the founder and artistic director of Naatak. Sujit is a recognized author, and he wrote his first novel "Limbo" in 1994. His 2007 book, "The Peacock Throne," was shortlisted for the Encore Prize in London. His third novel, "The Confession of Sultana Daku," is will be made into a motion picture starring Nawazuddin Siddiqui. Saraf was nominated for the DSC Prize for South Asian Literature 2018 for his fourth book, "Harilal and Sons." He has also tried his hand at independent filmmaking with two feature films in his bag.

Presenting songs from Naatak's  GRAND MUSICAL, BUDDHA! Naatak's annual musical is set in the sixth century BCE and written entirely in rhyme. The Shakya prince Siddharth leaves his father's palace, attains enlightenment under a peepal tree to become Buddha, roams the kingdoms of Magadh and Kaushal to persuade the world, and alters the course of human history. The play features an ensemble cast, live music and dance. With a giant mural for a set, colorful costumes and imaginative props, the play is a visual treat, and a unique outdoor experience in the shade of lush maple and oak trees.Playwright and Director: Sujit SarafMusic Director: Nachiketa YakkundiVocalists, Organ, and Tabla: Anitha Dixit, Amit Shenoy, Vinata Karra, Anand Karve, Ajay Sundar RajSupport the show (https://www.buymeacoffee.com/naatak)

Presenting songs from Naatak's  GRAND MUSICAL, BUDDHA! Naatak's annual musical is set in the sixth century BCE and written entirely in rhyme. The Shakya prince Siddharth leaves his father's palace, attains enlightenment under a peepal tree to become Buddha, roams the kingdoms of Magadh and Kaushal to persuade the world, and alters the course of human history. The play features an ensemble cast, live music and dance. With a giant mural for a set, colorful costumes and imaginative props, the play is a visual treat, and a unique outdoor experience in the shade of lush maple and oak trees.Playwright and Director: Sujit SarafMusic Director: Nachiketa YakkundiVocalists, Organ, and Tabla: Anitha Dixit, Amit Shenoy, Vinata Karra, Anand Karve, Ajay Sundar RajSupport the show (https://www.buymeacoffee.com/naatak)

Presenting songs from Naatak's  GRAND MUSICAL, BUDDHA! Naatak's annual musical is set in the sixth century BCE and written entirely in rhyme. The Shakya prince Siddharth leaves his father's palace, attains enlightenment under a peepal tree to become Buddha, roams the kingdoms of Magadh and Kaushal to persuade the world, and alters the course of human history. The play features an ensemble cast, live music and dance. With a giant mural for a set, colorful costumes and imaginative props, the play is a visual treat, and a unique outdoor experience in the shade of lush maple and oak trees.Playwright and Director: Sujit SarafMusic Director: Nachiketa YakkundiVocalists, Organ, and Tabla: Anitha Dixit, Amit Shenoy, Vinata Karra, Anand Karve, Ajay Sundar RajSupport the show (https://www.buymeacoffee.com/naatak)

Presenting songs from Naatak's  GRAND MUSICAL, BUDDHA! Naatak's annual musical is set in the sixth century BCE and written entirely in rhyme. The Shakya prince Siddharth leaves his father's palace, attains enlightenment under a peepal tree to become Buddha, roams the kingdoms of Magadh and Kaushal to persuade the world, and alters the course of human history. The play features an ensemble cast, live music and dance. With a giant mural for a set, colorful costumes and imaginative props, the play is a visual treat, and a unique outdoor experience in the shade of lush maple and oak trees.Playwright and Director: Sujit SarafMusic Director: Nachiketa YakkundiVocalists, Organ, and Tabla: Anitha Dixit, Amit Shenoy, Vinata Karra, Anand Karve, Ajay Sundar RajSupport the show (https://www.buymeacoffee.com/naatak)

I'm excited to bring to you Episode 9, featuring Shakya Jemison; the self-professed “Accidental Gardener”. Shakya is so full of energy and creativity it's hard not to walk away from this episode feeling anything but inspired. Shakya loves country life and everything about it - the music, the people, the trees, the air and the dirt. In fact, she has learnt to both love and respect dirt, as it is so important (most days she carries a fair amount of it on her, under her nails and in her hair and boots… no matter how careful she is!) She considers herself a farmer because last year she grew her own corn and ate it. Don't ask her why this was the vegetable that decided it, but it was. I image it must have been such a rewarding feeling!

 She loves learning and is enjoying a journey of discovery; exploring her property, gaining new skills and listening to those with knowledge of the land. For the first time in her life, she genuinely happy and at peace with herself and loving every day that she can get to be outdoors with her trees, birds, garden and dirt. Shakya has spent many years studying and in fact has 3 degrees, one of which includes Environmental Science, but has learnt more in the past 12 months simply watching nature, planting trees and talking to farmers. Even ones that don't grow corn… Lol. Her goal is to live completely off grid and each day she gets a bit closer. Recently she started her first hydroponics setup and built a greenhouse, her next goal is to explore aquaponics. In an email to me she says “Our region is blessed with a wealth of knowledge and kind souls that are happy to share that knowledge.” Shakya, I couldn't agree more. Thank you for being one of these people. If you're ready to learn how to DYI, take a trip down Shakya Jemison Lane with Episode 9! -- Thank you for watching. Please Like and Subscribe to Eco Convos with Dan... and be sure to Comment and Share too! You can find us on Spotify & Apple Podcasts, as well as - Facebook: Eco Convos with Dan Instagram: @ecoconvoswithdan Website: www.ecoconvos.com.au #SupportLocal #BuyFreeRange #DemandRealFood Credits: Production by 'MAV marketing' Hosted by Dan Vanderhoek - Eco & Lifestyle Property Specialist Guest was Shakya Jemison Music by Daniel Raymxnd -- Mentions: Local organisations: - Gympie & District Landcare - Valley Bees - Land for Wildlife South East Queensland - Koala Action Gympie Region - Gympie Earthworks - Grow Landscape Yard - Bee Positive Australia - Permaculture Gympie Region > Serge Leroyer - Asset Cabins And Homes Local icons: - Kane Dabbouss of Red Soil Organics - Stuart Andrew of Forage Farms - Aaron Mears of Lulu's Perch Permaculture Podcast - Morag Gamble The Off Grid Lifestyle Expo > Imbil Showgrounds (September 11th and 12th) - www.offgridexpo.com.au - Off Grid Lifestyle Expo Fannie Flagg - Can't Wait to Get to Heaven
 - Fried Green Tomatoes at the Whistle Stop Cafe  (We hope we got all the mentions from Shakya!)

Tibetans in exile have a new leader. On Friday, Penpa Tsering was announced the winner of the presidential race in the Central Tibetan Administration general elections that took place in April. Thousands in the diaspora, which includes some 130,000 people around the world, came out to vote for their exile president — or sikyong — and 45 members of parliament. Voter turnout was more than 77%, according to the CTA. Now President-elect Tsering, the former speaker of Tibet's parliament-in-exile, who was favored to win since the initial vote last month, takes the helm at a crucial time for the diaspora, experts say, as China tightens its grip on the region while also refusing to engage with the diaspora’s leaders. Related: China sharply expands mass labor program in TibetJust hours after learning of his triumph, Tsering said that one of his first priorities is to shore up trust with the general public.“[W]e’ll be making our overtures to the Chinese government about carrying forward, or resuming dialogue.”Penpa Tsering, president-elect, Central Tibetan Administration“Because right now, because of the pandemic, it’s hard to move around,” he said. “But at the same time, we’ll be making our overtures to the Chinese government about carrying forward, or resuming dialogue.”This year’s general election was unique for several reasons. Experts say it was particularly divisive and polarizing, all while taking place during the pandemic. Dechem Pemba, 41, in London, said her polling place was outdoors this time around.“It was sort of in a public park and it was all socially distanced and there was hand sanitizer and hand wipes everywhere. And people were wearing masks,” she said. I voted

“What is accomplished”is not a question in Zen —it is a statement.* * *It is the “what” of things that is accomplished through the practice of Zen and its meditation, not the “who, where, when, why,” or “how.” To some degree, of course, all of those journalistic questions must be addressed in the history of Zen’s provenance and propagation, from ancient India through China, Korea and Japan, and now, at long last, in the West. But this is the “what” of “What is it that thus comes?” the quintessential Zen question posed by Master Huineng, Sixth Ancestor in China, to his future successor. He could not answer until after eight years of zazen. His answer posed a question.The brief poem called the Metta Sutta, or “Loving Kindness Sutra,” attributed to Buddha, outlines in both personal and social terms that which the sincere practitioner of Buddhism may reasonably expect to accomplish through this practice, message apparently intended for the householder, as well as “one who has gone forth from the household life,” as found in the First Sermon on the Middle Way:This is what may be accomplished by the one who is wise who seeks the good and has obtained peace:Let one be strenuous upright and sincere without pride easily contented and joyousLet one not be submerged by the things of the worldLet one not take upon oneself the burden of richesLet one’s senses be controlledLet one be wise but not puffed upLet one not desire great possessions even for one’s familyLet one do nothing that is mean or that the wise would reproveIn order to hear the rest of this charming and highly condensed teaching, which is about four times this long, you will have to listen to the entire quartet, or download one of our home practice manuals.The backstory on this event is that so many monks, and perhaps nuns — unsure of the history here — had gathered in the woods around Buddha, that their sheer biomass apparently had begun to impact the forest. The trees were “unhappy,” as the story goes. So this relatively brief sutra may represent the first recorded sermon in history that deals directly with stewardship of the ecology.The use of the word “accomplish” here is akin to the idea of “achieving enlightenment,” or some other such stated goal. These phrases conjure up expectations, which are generally to be avoided in Zen. We allow as to how we may safely nurture an aspiration to arouse Bodhi mind. Or to wake up, in the spiritual sense. But when it transmogrifies into an expectation, we are setting ourselves up for failure. An expectation is something definitive, whereas an aspiration is not. This distinction bears repetition.So, “what may be accomplished” cannot actually be accomplished, in any sense that a definitive change in reality has been actuated. The only thing that we can change is our own mind — there is a regular “Change Your Mind Day” held outside St. Louis each year — but according to the Buddhist model of how the mind works, even that idea is questionable. What can change is our stubborn resistance to a world that is not centered around “I-me-mine,” or what we refer to as “monkey mind.”Note that the accomplishments listed are predicated upon one’s seeking “the good” and already having “obtained peace.” This implies that unless we are already fairly content with our lot in life, we will not be able to realize the remaining items on the punchlist. This “good” would presumably be identical to the ultimate good debated in early Greek philosophy, where polarities were conceived of as contrasting the pursuit of pleasure with pursuit of knowledge, justice, and morality, et cetera. In both cases seeking the good would imply another duality, that between good for oneself and good for others, or for both. In Buddhism, the two “goods” cannot be separated. They come together in the bodhisattva vow. Doing good for others is tantamount to doing good for oneself.Being “strenuous, upright and sincere, without pride, easily contented and joyous” may begin to sound like the Boy Scout’s code of honor. But here, such resolutions count as accomplishments, testifying to Buddhism’s healthy respect for the persuasive powers of our lesser angels. This kind of admonition might call forth a cynical reaction, pushback in today’s polarized political climate, as an appeal to maintain calm, law and order, i.e. in the face of social injustice. As Buddha continues, the exhortations become even more counter-intuitive, and counter-cultural, for his time or ours.“Let one not be submerged by the things of the world” amounts to all-inclusive rejection of the slavish embrace of the pleasures of this corporeal existence, smacking of the theistic notion that our reward awaits us in a more perfect existence, once we have shuffled off this mortal coil. But the findings of Buddha contravened the prevalent notions of an afterlife — which in proto-Hindu India amounted to the embrace of reincarnation, including potentially finding oneself in better circumstances in the next life. So, against his teaching of “anatta” or “no self, no soul” — and thus, no reincarnation — it makes no sense that he would encourage non-attachment to the attractions of this world, in order to arrive in a better place. Unlike modern theism’s beliefs in an afterlife in heaven (or, God forbid, hell), avoidance of being “submerged” in the swamp must be interpreted as more immediate, and practical, in Zen.“Let one not take upon oneself the burden of riches” goes even further to reject the specific context in which Siddhartha had grown up. As chief of the Shakya clan, the story goes, Buddha’s father enjoyed vast wealth by the standards of the day, which he had hoped that the young prince would inherit, along with the power accruing to his social-political position. But Buddha had other ideas.“Let one’s senses be controlled” is another call to resist the blandishments of the pleasures on offer in the India of the time. These included seductive courtesans, who figure prominently in certain tales told of Buddha’s young followers, notably his cousin Ananda. Early versions of the Precepts include what may appear to us today as somewhat quaint, if familiar, warnings against socializing with the wrong crowd, staying away from places where there is laughter and music, and even sleeping on high beds. These days, controlling the senses may be magnified by an order of magnitude, based on the overchoice we suffer for every kind of sensory indulgence. But the meaning is the same. We cannot actually “control” the senses, of course. We can only control our reactions to their stimulations.“Let one be wise but not puffed up” returns to a more introverted dimension of practice. It is entirely possible through Zen practice that as our worldview, conditioned by our thought or understanding, evolves to approximate the ideal of the Noble Eightfold Path — i.e. being “right” — that we will, indeed, mature in wisdom to that degree. However, if we take pride in that fact, that very assessment effaces any so-called wisdom we may have accrued. Nothing materially substantial changes through our practice. Any benefit to us is not at all tangible, as Master Dogen reminds us in Genjokoan:The boundary of realization is not distinct, for the realization itself comes forth with the actualization of buddha-dharma. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge.And so any effective change that may come about through our meditation and assimilation of Zen, and may positively affect us and those around us, transpires in such a way that we may not be fully aware of it. As Dogen also mentions, “When buddhas are truly buddhas they do not necessarily notice that they are buddhas.” This is not a false modesty, just reiterating the fact that awakening does not necessarily register as an event, or a change. We do not even know what we are, after all.Shakyamuni Buddha’s address to his followers — in this paean to the cultivation and expression of loving kindness — seems to focus as much, or more, on the concerns of householders as it does of those who have become mendicants.“Let one not desire great possessions even for one’s family” does not presume that the audience has taken up the way of the monastic, which was, in those days, to fully renounce family, and all that that implies. It makes one wonder if the audience for this homily was comprised only of his dedicated followers in the woods that day. Or did it also include members of the lay community, for whom he was known to have developed special takes on his message for householders, and which definitely did not try to persuade them to leave home.“Let one do nothing that is mean or that the wise would reprove,” the next, and last, of the seven admonitions, is again a generalized message of wisdom to bring to heel our lesser angels. But not necessarily for the typical reasons of avoiding social ridicule and derision. More for personal reasons of developing character or wisdom. “Mean” implies being selfish, small of mind, petty, insensitive, my bad, etc. Master Dogen’s famous maxim, “Fall down seven times, get up eight!” comes to mind here.The “wise” who may reprove any such actions may refer to the tribal elders (who of course are not always so wise), but may also be interpreted to refer to oneself, as a potential sage. Do nothing for which you, in all your wisdom, would chastise yourself, even though you might forgive others for the same infraction. Matsuoka Roshi used to say, “Be careful of that one little thing you allow yourself.” That is what will get you in the end, or get in your way of realizing your true nature. You are always “Oh, so good, and oh, so kind” that surely one little indulgence will not tip the balance against you. Someone said that your character or morality consists of what you do when no one is looking. On the other hand, we are told to dance like no one is watching.According to the Buddhist repentance verse, we repent all of our past karmic actions, which stem from “beginningless greed, hate and delusion,” and are born of “body, mouth and mind,” and avow this recognition and repentance three times over for good measure. At least we don’t have to spell out the embarrassing specifics. The body, mouth and mind part is not a cop-out, but it reminds us that we did not make this up — we are not God, and therefore not 100% responsible for the corporeal conundrum in which we find ourselves. But we do feel 100% responsible for what we do, or fail to do, with the opportunity.Note that the “let one’s” alternate between the intensely personal — the first, fourth and fifth; and the painfully social — the second and third, sixth and seventh; though the personal dimension obviously conditions the social, and vice-versa. It might be worthwhile to try to write your own version.The construction — “Let one” do this or avoid doing that — is rather curious, implying that in the act of “letting,” one is allowing this or that to happen, or not. Not as an obiter dictum, or a commandment from on high. Rather more like the Buddhist Precepts, which are taken voluntarily, are sometimes introduced as “I take up the way of…” not killing, not stealing, not lying, et cetera. This approach to reformation recognizes that it is a lot easier to identify and address contrary or negative behavior that is getting in our way, than to vow on the positive side, as in, “Let one immediately attain unsurpassed, perfect, complete enlightenment.” Humility goeth before a fall-up.That last phrase has a word in Japanese, no kidding, that Matsuoka Roshi taught me: “cho-da.” Fall up. It identifies what may be accomplished, if we persevere when plateauing in our practice of zazen. If we do not give up — when nothing seems to be happening in any positive sort of way — we will eventually “fall up.” Some chodas can be small, some large. No preference. But, alas, we fall up to the next plateau. Oh, well.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

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Visit : https://creative-audiosin-podcast.podcastpage.io/ In these episode there are 2 short stories : १ . अमृत की खेती २. मृत्यु के उपरांत क्या ? .These are stories with a moral in it ! The Buddha was a philosopher, mendicant, meditator, spiritual teacher, and religious leader who lived in ancient India. The Buddha was born into an aristocratic family in the Shakya clan but eventually renounced lay life. According to Buddhist tradition, after several years of mendicancy, meditation, and asceticism, he awakened to understand the mechanism which keeps people trapped in the cycle of rebirth. CONNECT WITH US ON SOCIAL : @podcastaudios . --- Support this podcast: https://anchor.fm/creativecellsaudios.in/support

Visit : https://creative-audiosin-podcast.podcastpage.io/ This Episode Includes 2 stories : १.बुध्द , आम ऑर बच्चे २. परिश्रम के साथ धैर्य भी ! These are stories with a moral in it ! The Buddha was a philosopher, mendicant, meditator, spiritual teacher, and religious leader who lived in ancient India. The Buddha was born into an aristocratic family in the Shakya clan but eventually renounced lay life. According to Buddhist tradition, after several years of mendicancy, meditation, and asceticism, he awakened to understand the mechanism which keeps people trapped in the cycle of rebirth. CONNECT WITH US ON SOCIAL : @podcastaudios . --- Support this podcast: https://anchor.fm/creativecellsaudios.in/support

Not bringing us down,like gravity — empathyis lifting us up.* * *The third of the Four Immeasurables of Buddhism, as defined online:1. Metta (loving kindness)2. Karuna (compassion)3. Mudita (sympathetic joy or empathy)4. Upekkha (equanimity)Sympathetic joy, or empathy, I have long taken to indicate the kind of genuine delight that one can feel at the good fortune of others. Unfortunately, in the context of our prevailing dog-eat-dog, winner-take-all, loser-victim mentality — the emerging tribal take on social and economic standing in America — this fulsome embrace of the success of others has become a diminishingly rare commodity, if we are to believe the daily reporting. Your winning at the game of life means that I must be losing. As if there is a finite store of happiness, from which any one’s individual achievement, or gain, necessarily takes away from the total available to others.However, if empathy has a more substantial base than its conventionally positive, but dualistic or relativistic meaning — reduced to like-mindedness, or even pity — it must also be operative in negative mode. In certain cases, when and where we are not at all sympathetic but stubbornly indifferent, we may even find ourselves opposed to others. In which case, empathy for oneself tends to trump — no pun — any possibility of empathy for others.Shakyamuni Buddha was reputed to have been able to read minds. One of the ten honorifics accorded him during his lifetime translates as something like “controller of men,” which is roughly the meaning of Matsuoka Roshi’s first dharma name, “Soyu.” Empathy plays a central, determinative part in this ability to win friends and influence people. But our inborn, naturally altruistic empathy may need an occasional boost from the nurturing, tender loving care of meditation.My supposition is that Siddhartha Gautama was already a highly sensitive youngster, becoming estranged from existence itself, owing to the pain and suffering he had witnessed in his life. Like Master Dogen, he witnessed the death of his own mother at an early age. But his realization in meditation during his mid-thirties must have engendered the emergence of an even deeper and broader sensibility for the suffering of others. He clearly was a natural empath, born of magnanimous and nurturing mind, innately endowed with compassionate traits. Which were only amplified in, and by, his intense meditation under that fig tree.In the Surangama Sutra, attributed to Buddha, he suggests that it is possible, and even probable, that his followers will themselves develop such paranormal powers (Skt. siddhis) through their own meditation. One of which would be this ability to “know others’ minds.” In the “Fifty Warnings” attached to this sutra, cautionary tales against falling into certain states of delusion (Skt. mara), he offered specific spoiler alerts, flagging the likelihood of getting stuck at various stages of the process, ten in each of the Five Skandhas.By misinterpreting fifty gobsmackingly vivid meditative experiences that Buddha describes in meticulous detail — occurring at remote passes on the parallel track of transcending ordinary perception of reality — your average monk or nun might come to believe, falsely, that they are now fully enlightened. When, truth be told, they still have a long way to go, before finally getting off the train at anuttara samyak sambodhi, the end of the line.He also admonished them not to demonstrate any such abilities to others, as their audience might also get the wrong idea, that gaining such seemingly mystical or magical powers is what the practice of the Noble Eightfold Path is all about. Too soon. Wait — there’s more. Just keep on keepin’ on, no matter whatever fantastic or fabulous transformation seems to have taken place. You are not home free yet.It is worth mentioning that at this time there were apparently any number of clever charlatans and would-be magicians plying their trades of trickery in the public marketplace, masquerading as genuine sages (Skt. sadhu) or seers. Buddha apparently did not want his followers to settle for a “me too” position in the contemporaneous war of ideas, competing for the attention of the hoi polloi.This throughline of the teaching further suggests that in Buddha’s case, he had persevered, making it all the way down and through the rabbit hole, and all the way back. In other words, he did not fall for the various off-ramps that Mara (the spirit of delusion), offered up to sidetrack him, that long dark night under the Bodhi tree. Even the daughters of Mara, with their seductive wiles, were unable to distract the young prince from his single-minded focus on penetrating the primordial koan of suffering existence. According to the story, he had already been there, done that, with many a merry maid, under the direction of his doting father, whose game plan was to keep him in thrall to the sensory pleasures of the world, so that he would succeed to his inheritance, the leadership of the Shakya clan. But young Siddhartha was not buying it. He had other fish to fry, starting with himself.Because Buddha was able to resist the temptations of fantasy and overcome the nightmares of fear, if we are to believe the story — doggedly persisting in the face of all resistance — he eventually emerged from the other side of the wormhole. In other words, he went full circle through the looking glass, returning to whence he had launched his excellent adventure, exploring the new frontier of mind-only. He came home again, the prodigal son, but home had been miraculously transformed into the entire universe. Yet nothing special, indicated by his touching the Earth.But his enhanced empathy, for himself and his intimately personal causes and conditions, extended to include all beings. It had to be an even more painful embrace of universal suffering, than had been his initial, self-centered view of suffering that drove him to the cushion. Fortunately, his profound, newfound insight swayed him to try to help all others, the very beginning of the bodhisattva vow.So compassion turns out to be just one of those things — as one of the Supremes famously said of pornography — difficult to define definitively. But you know it when you feel it. When you feel true compassion, however, it will not be compassion for others. It will be compassion for your sorry self. And it will not be coming from yourself.Along with all the other findings, conclusions, and recommendations that formed the deliverables of Buddha’s contract with humanity, compassion fits all three. He found that it constitutes a description of reality, concluded that it is a fundamental law of sentient existence, and recommended a big dose as a prescription for negotiating the Path. At once a cause, as well as an effect, compassion is a natural attribute of the Way. It is only natural that we realize it, the sooner the better.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Welcome to the new season of The Doers Podcast, where leaders from across the business spectrum share ideas about how to help build you organization whether working in the non-profit, public or private sectors you will hear tips from emerging or recognized leader that is sure to lighten or inspire. Season 6 Episode 85 In this episode, we speak with Suman Shakya, an entrepreneur, consultant and certified trainer. Since 1995, he has been involved in media, multiple entrepreneurial ventures, consulting, and as an adjunct faculty of Marketing and Strategy. Guest: Suman Shakya Co-Founder at SmartPaani, Director at Rooster Logic instagram.com/sushak2017 Host: Anup Ghimire https://www.instagram.com/ghimire.anup/​ As always, we're a new podcast with a lot to learn so send us your thoughts, comments, and suggestions either by email (thedoers.2019@gmail.com) We are glad to have ACCA on board as our Title Sponsor. ACCA is a global body for professional accountants. https://www.instagram.com/acca.nepal/​ We are glad to have Bizkit on board as our Business Solution Partner. Byzkit is a powerful, effective & simple to use software for human resource management. Its toolkit will help to break down the hassle for the HR and the staff. https://www.byzkit.com/?utm_source=yo...​ The audio version of our podcast is also available on: Apple podcast https://podcasts.apple.com/us/podcast...​ Google podcast https://podcasts.google.com/?feed=aHR...​ Spotify podcast https://open.spotify.com/show/7JYlKL2...​ Catch us on other social media for more: Facebook: https://www.facebook.com/thedoersnepal​ Instagram: https://www.instagram.com/thedoersnepal​ LinkedIn: https://www.linkedin.com/company/thed​... Twitter: https://www.twitter.com/thedoersnepal​ TikTok: https://www.tiktok.com/thedoersnepal ​ Visit our Website: www.thedoresnepal.com The Doers Nepal, Get Inspired. Be a Doer.

Welcome to the new format of The Doers Podcast i.e. DOERS GOES OUTDOORS, where leaders from across various spectrum share their stories about their turning points. Hosted by Don Director, Aman Pratap Adhikary. This series is going to show the guest in a conversation like never before. We are sure there is something for every to takeaway. In this series, we are pushing the boundaries with our podcast. We are going outdoors! 16 episodes & 16 distinguished guests in a never like before conversation. We came up with Don Director Aman Pratap Adhikary in a new series of doers podcast "The doers goes outdoor"! Guest: Raju kaji Shakya https://www.instagram.com/shakya.raju/ Host: Aman Pratap Adhikary https://www.instagram.com/aman_pratap_adhikary/ As always, we're a new podcast with a lot to learn so send us your thoughts, comments, and suggestions either by email (thedoers.2019@gmail.com) Development Partner - Ambe Cement High Tech Cement Apparel Partner - Latido leather Gift Partner - Kayo Creative Studio Production - Viewfinder's Production Event Partner - Wedding Dreams Nepal Catch us on other social media for more: Facebook: https://www.facebook.com/thedoersnepal Instagram: https://www.instagram.com/thedoersnepal LinkedIn: https://www.linkedin.com/company/thed... Twitter: https://www.twitter.com/thedoersnepal TikTok: https://www.tiktok.com/thedoersnepal Visit our Website: www.thedoresnepal.com The Doers Nepal, Get Inspired. Be a Doer.

(Shakyatupa; Sang Gye en tibetano) Significado: El más conocido epíteto de Siddhartha Gautama es obviamente El Buda. El Buda no es solo el fundador de todo lo que se conoce como la práctica y enseñanza de la tradición Budista, Él es la representación de la Iluminación Samyak-Sanbodhi por excelencia . De los diálogos que tuvo el Buda con sus discípulos y a otras personas se crearon las escrituras canónicas originales mas antiguas llamadas el Canon en el idioma Pali. En esta mantra la palabra “Muni” significa el señor y “Shakya“ significa “clan de los guerreros”. Shakyamuni entonces se traduce como el “Señor de los Guerreros” o “El Guerrero”. Este es uno de los epítetos que se le otorgó a Siddharta Gautama después de su Iluminación. Este nombre connota la actitud heroica y valiente que se requiere para vencer a las huestes de Mara (ignorancia) que obstaculizan el camino a la Iluminación.

Namaste & welcome back to Hamro Yatra. On our first episode of 2021, we have TV personality Sujan Shakya. Based in Seoul, South Korea, Sujan is kind and down to earth. He is also the youngest Nepali to be recognised & given the ‘Honorary Seoul Citizen’ award for his contributions in bridging the gap between Seoul and Nepal. In this episode, we will go over Sujan’s journey from Nepal to South Korea, his own struggles learning a new language and finishing university while supporting himself. Taking Oprah as a role model, Sujan has been inspired to say ‘yes’ to life which has helped him land the opportunity to be involved in local television and has changed his life trajectory. His journey so far is such a great example of how you never know what lies ahead of you and all you can do is be patient, continue working hard and be ready for any opportunities life throws at you. You can follow his journey here.  As always, if you enjoy these conversations, please share with your friends and family. Remember to follow our instagram page @hamro.yatra for updates, subscribe on Apple Podcasts or Spotify, and leave us a 5-star review if you're feeling generous.

Rohit Shakya is a well-known singer and Electronic Music Producer in the Nepali music industry. He was always fascinated by sound since he was a child. He is the Vocalist and Guitarist of the very popular band “Jindabad”. He rose to fame with ‘the rap-song’ for the movie “Dui Rupaiyaan”. He started playing Violin at the age of 10. His first performance was when he was 14, in a band where he was the bassist. He joined Rec Records in 2008, doing mixing and mastering of songs. He is also the co-founder of Fuzz Factory Productions. live athttps://www.facebook.com/thedeepeshshowhttps://www.youtube.com/thedeepeshshowhttp://www.twitter.com/thedeepeshshow Podcastswww.thedeepeshshow.com #RohitShakya #Singer #Jindabaad #TheDeepeshShow #NepaliPodcast #aeglobal #giftmandu #liveinterview

Prajna means “wisdom,”Paramita, “perfecting” —“Mantra,” something else!* * *The fourth and last section of the Heart Sutra concludes on a more formal note, simply stating and re-stating the central place of the “perfecting of wisdom” in Buddhism, as the mother of all mantras:Therefore know the prajna paramitaas the great miraculous mantrathe great bright mantrathe supreme mantrathe incomparable mantrawhich removes all suffering and is true not falseFrom a quick online search, we find that the term “mantra” stems from the Sanskrit root man, literally meaning a thought, the thought behind speech or action, related to “mind,” a word or sound repeated to aid concentration in meditation. In modern parlance, it has come to indicate any statement or slogan repeated frequently. In this context, however, it takes on a transcendental, almost magical meaning. In other words, something else.This mantra is “great, miraculous, bright, supreme, and incomparable, when compared to all others. It calls to mind the line toward the end of Hsinshinming, “Trust in Mind”:No comparisons or analogies are possible in this causeless, relationless stateThis worshipful adulation begs the question: What is so great about the perfecting of wisdom? How is it miraculous? What about it is bright? Supreme? And incomparable?Of course, with the caveat that these are English translators’ choices for ancient terms in Sino-Japanese, Sanskrit or even Pali, the near-extinct language said to be spoken by Buddha himself. In his time, there may have been many such mantras chanted for their mystical powers, from other sects and religious belief systems. The Sanskrit word “dharani,” which is also sometimes used, means, according to Wikipedia:A dharani… is a Buddhist chant, mnemonic code, incantation, or recitation, usually a mantra consisting of Sanskrit or Pali phrases. Believed to be protective and with powers to generate merit for the Buddhist devotee, they constitute a major part of historic Buddhist literature. These chants have roots in Vedic Sanskrit literature…So this construction may derive from an even earlier language from the pre-Hindu period when Vedic praxis was predominant in India. Buddha is sometimes referred to as a reformer who revitalized some of the Vedic practices. In many cases he is clearly using contemporary memes and tropes of the prevailing Hindu context to broach palliative or corrective concepts that differentiate his findings from the received wisdom of the time.Attributing “incomparable” to the prajna paramita mantra is then understandable in this context. The closing line asserting that this mantra is “true not false,” amongst all the many mantras and dharanis extant at that time, clarifies the claim of its incomparability. Compared to all the others, this one “relieves all suffering,” where they may only relieve a physical or medical malady, or a particular piece of bad karma, even superstitions such as a curse. Master Dogen uses the term “spell” in his translation of Hannya Haramitsu, which indicates the relatively magical and mystical nature he attributed to its meaning of the last stanza:Therefore we proclaim the prajna paramita mantrathe mantra that says“Gate Gate Paragate Parasam Gate Bodhi Svaha”The untranslated mantra is presented in the original language, or in phonetic form rather than translated, as the very sounds are considered to have this power of transformation. Dharani has the connotation of a vessel, or container, that can carry us to the other shore of Nirvana, over the ocean of Samsara, floating on the raft of the Buddha’s teachings. But Master Dogen makes the point that actually, we do not go to the other shore; the other shore comes to us. Our charge in Zen is to realize no separation of Samsara and Nirvana. Samsara is ordinary, everyday life, with all its homeliness and suffering. Nirvana is regarded as complete liberation. But it is not imagined as being another realm, another dimension or universe. There is only one place, just as there is only one practice, in Zen.This mantra, the perfecting of wisdom, is like the open-ended vow to “save all others,” or better, to help all others save themselves, the Bodhisattva Vow. It is said that when we really take this vow to heart, endless rebirth opens up before us. How many beings are there? How long is it going to take? Where do we start? These are the questions begged by a literal interpretation of the vow. The Bodhisattva path of Zen is one of action.When asked about “engaged Zen,” Matsuoka Roshi would assume the zazen posture, declaring, “This is the most you can do.” The most we can do for someone else is to share the buddhadharma, no matter how inadequate our own grasp may be. While we do not proselytize, when people come to Zen to learn about it, we share the dharma primarily by teaching Zen’s method of manifesting and understanding it. Much like teaching music, dance, or art, what can be taught is the method. A talented teacher can walk us through the basics of playing an instrument, but they cannot teach us music, or for that matter any of the arts and sciences. The realization of art or scientific insight comes about as a natural turning point, usually only after a great deal of repetition in training.It is worth touching on some of the living ancestors cited in the Bussorai, the “names of the Buddhas and Ancestors,” who protected and nurtured this face-to-face teacher-student transmission, and kept it intact, down to us today:Shiki Butsu DaioshoBishafu Butsu DaioshoKuruson Butsu DaioshoKunagonmuni Butsu DaioshoKashô Butsu Daiosho“Butsu” means “Buddha” or fully enlightened one, and “Daiosho” means great and authentic. After these five prehistoric Buddhas, we come to the historical Buddha, Shakyamuni, “Sage of the Shakya clan,” from some 2,500 years ago. He had no teacher in recorded history, though the tradition is that he practiced with the prehistoric Buddhas. Hence, as the founder or historical discoverer of this insight, Buddha is not counted as an ancestor in the enumerated lineage. It begins with his immediate successor, Mahakasyapa, here rendered in the Japanese pronunciation:Shakamuni Butsu Daiosho1. Makakashô Daiosho2. Ananda DaioshoNote that Buddha’s successors, beginning with Mahakasyapa and including Ananda — who may be more familiar to you, as Buddha’s interlocutor in some important sutras — are not referred to as “butsu,” but only “daiosho.” Halfway through the Indian transmission we find Nagarjuna, number 14 from Buddha, here with the longer pronunciation:14. Nagyaharajuna DaioshoPrecisely 14 ancestors later, the famous Bodhidharma, the 28th ancestor who is credited with bringing the direct practice of zazen to China, where it became known as Ch’an Buddhism, again in Japanese pronunciation:28. Bodaidaruma Daiosho29. Taiso Eka Daiosho30. Kanchi Sôsan DaioshoKanchi Sosan, 30th in line, perhaps better known in Chinese pronunciation, Sengcan, is the author of Hsinhsinming, “Trust in Mind,” the first piece of liturgy from China in the Soto Zen Service. Following in short order we find:33. Daikan Enô Daiosho34. Seigen Gyôshi Daiosho35. Sekitô Kisen DaioshoNumber 33, Daikan Eno, otherwise known as Huineng, is perhaps the most famous of the Chinese lineage, the founder of the so-called “sudden” school, based on his awakening experience without benefit of a teacher or any formal training, the only individual in history like Buddha in this regard. His teaching, the “Platform Sutra,” uniquely amongst the ancestors, is referred to as “sutra,” owing to this anomaly. Number 35, Sekito Kisen, is the author of the second Ch’an poem chanted in Soto liturgy, namely Sandokai, “Harmony of Sameness and Difference.” A few generation or so later, we find:38. Tôzan Ryôkai Daiosho“Tozan” is the “To” in Soto Zen, credited with its founding in China, along with one of his students, Sozan, the “So,” though Ungo Doyo is listed in our lineage as his successor. Tozan, more commonly known as Dongshan, is the author of the third and final Ch’an poem chanted in the Soto liturgy, Hokyo Zammai, “Precious Mirror Samadhi.” Now we jump a few generations to the end of our Soto lineage in China, with:50. Tendô Nyojô Daiosho51. Eihei Dôgen DaioshoHere we find, in 51st and 50th place, respectively, Eihei Dogen, founder of Soto Zen in Japan, and his teacher, Tendo Nyojo, also known as Rujing. It should also be pointed out that Master Dogen, in Japanese rendered as Dogen Zenji, had a double lineage, first from Rinzai in Japan, as well as later in China from Soto. On the silk certificate called the “bloodline,” or ketchimyaku, that we copy as part of the transmission ceremony, the Rinzai ancestry is listed down one side, the Soto down the opposite side, coming back together in Dogen Zenji’s name. And thus, so do we share Rinzai ancestry, along with Soto. It is in our Zen DNA. In many modern cases the lineages were mixed, and today several American Zen priests are direct dharma heirs of both Rinzai and Soto teachers.As we proceed from ancient history to more modern times, we are the beneficiaries of an accumulation of available teachings from these masters. Master Dogen was not the most prolific writer of his time, but he is the most highly regarded, now considered the “greatest thinker” in the history of Japan. Which is ironic, as he emphasized “non-thinking” And he left his students and Zen followers of today a veritable treasure trove in his Shobogenzo, “Treasury of the True Dharma Eye.” Then into the transmission in Japan we find:52. Koun Ejô Daiosho53. Tettsû Gikai Daiosho54. Keizan Jôkin Daiosho55. Gasan Jôseki Daiosho(55. Meiho Sotetsu Daiosho)Koun Ejo at #52 was Dogen’s immediate successor, who apparently devoted most of his career to collecting and codifying his teacher’s prolific literary and spoken output, much as I have done, with a little help from my friends, for Matsuoka Roshi’s literate legacy.At number 54, we find Keizan Zenji, who, a few generations after Dogen Zenji, spread his teachings widely throughout Japan, and is credited with the establishment of many Soto Zen monasteries. He is sometimes referred to as the “mother” of Soto Zen in Japan, while Dogen is referred to as the “father.”After Keizan, the lineages split into many, as he had many successors, or dharma heirs. The first number 55 is Gasan Joseki Zenji, in Matsuoka Roshi’s lineage. He would be considered Sensei’s dharma grandfather, which makes Keizan his great-grandfather. This is where the lineage becomes shockingly present, nearer to our times than we imagined.In the Kodo Sawaki lineage, which we also share, owing to my transmission from Shohaku Okumura Roshi, Meiho Sotetsu Zenji, in parentheses at number 55, would then be the dharma grandfather of Okumura Roshi’s dharma father, Uchiyama Roshi. With Keizan Zenji being the common link to the ancients, between our two lineages.Nearly 40 names after Dogen, at number 88, we find Zengaku Soyu Daiosho, Sensei’s dharma names. The first name, Soyu, is given at initiation, in Japanese jukai. The second, or gago name, comes with a later ceremony on the formal path, in the Matsuoka lineage. In other lineages, both names are given at the initial ceremony. Zengaku means Zen mountain, I am told, and Soyu is Sino-Japanese for one of the Ten Epithets of the Buddha, meaning something like “controller of men,” or “one who is infallible in controlling men’s minds.” At number 87, we find Sensei’s father’s name:87. Bukkai Sentoyu Daiosho88. Zengaku Sôyû Daiosho (3x)In chanting the Bussorai, it is customary to chant your teacher’s name three times at the end. We also ring bells with select outstanding names in the lineage, and sometimes with each name, making a bow with each bell.On my certificates, my name follows Sensei’s; in the Sawaki lineage if follows Okumura Roshi’s; and my students’ names, one at a time, follow mine, so my dharma heirs, four to date, are all in the 90th generation. A connection between the two lineages we found on our latest journey to Japan is that Matsuoka Roshi would have been at Komazawa University at the same time that Kodo Sawaki Roshi was a professor there. They would have practiced zazen together in the same zendo we sat in.All this recitation of the ancestors’ names may have the unintended consequence of seeming to imply that I, your humble instructor, may have let this go to my head. I harbor no delusions of grandeur regarding this heritage, I assure you. In fact, it is humbling to even consider the magnitude of the effort of these 90 or so overlapping lives in transmitting the practice of Zen over so many centuries, and through so many countries and cultures. It could not have been easy. If you do the math, 2,500 years divided by 90 names, you get an average span of about 28 years, over a quarter of a century that it took for one teacher to hand this off to a student worthy of being a successor, to which the former entrusted the latter.The meditation that our teachers have handed down to us for 88 generations, in a relatively unbroken, face-to-face transmission, is like this. This prajna paramita cannot be taught directly, but may be said to be the “what” of what has been transmitted through zazen, beginning long ago in the forgotten fog of prehistory.I feel fortunate to find myself in a country where there is only about 100 years of Zen to date. Some wag said the first 50 to 100 years are the hardest. But I cannot imagine living in Japan, Korea, China or India, as a representative of Buddhism or Zen, with all the weight of that tradition on my shoulders. Better to be in America, where there can be little to no expectations of what level of performance I should live up to. We cannot side-step the responsibility of the legacy and lineage that we carry, but it is a light burden.We do not disregard the vast scope of the undertaking with a facile, self-serving interpretation. Nor do we throw our hands up, in despair. Instead, we accept the impossibility of the situation, and get on with it. We may not be able to save all beings, but we can at least try to do our best, in all humility.We do not expect of ourselves — and our ancestors would not have expected of us — a faultless execution of our charge. As Master Dogen said, “Fall down seven times, get up eight.” I will leave to you to meditate upon why he did not say “get up seven.” He also is said to have remarked that the Zen life is just one long mistake. We cannot succeed in Zen or any other endeavor, without permission to fail. At least, that is my story and I am sticking to it.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

Ashish has met Anil Kapoor, Jeeya has met Anil Kapoor, Sorabh has met Anil Kapoor but, who did Raunaq meet? Tickets for Pune show: sorabhpant.com Support this show, if you want: instamojo.com/pantonfire OR paypal.me/pantonfire Watch it Live: youtube.com/pantonfire

Thought Leader, Sujeev Shakya is a powerhouse of innovation in business growth and economic development. He is the founder CEO of beed, an international management consulting and advisory firm and is currently working in Bhutan, Cambodia, India, Myanmar, Nepal and Rwanda. He has a long list of credentials that credit him as one of the top business thinkers of today’s time including consistently ranked top as Top 100 think tanks in the Asia Pacific by Global Go To Think Tank Index Report and has also earned the title of Nepal’s CEO, ‘chief eternal optimist’, for the optimism he projected in his book, Unleashing Nepal – Past, Present and Future of the Economy (Penguin 2010). His book Unleashing The Vajra – Nepal’s Journey Between India and China (Penguin 2020) was released in January 2020. In Nepali, he wrote Arthat Arthatantra – It’s the Economy (Nepalaya 2018). He wrote a popular column ‘Arthabeed’ in the English weekly Nepali Times from 2000 – 2011. He is currently a columnist with Nepal’s English Leading Daily – The Kathmandu Post and Nepali Daily – Kantipur.live at https://www.facebook.com/thedeepeshshowhttps://www.youtube.com/thedeepeshshowhttp://www.twitter.com/thedeepeshshowPodcastswww.thedeepeshshow.com#SujeevShakya #TheDeepeshShow #NepaliPodcast #aeglobal #evemoo #giftmandu #liveinterview

Suscríbete aquí La semana pasada me comprometí a recopilar todas las investigaciones psicológicas que relacionan el uso de las redes sociales con el deterioro de la salud mental. Pues desde ya te digo que no será así, porque hay cientos de ellas y mi tiempo es limitado. Pero tranquilo/a que he recopilado algunas que son interesantes conocer para que de una vez y por todas veamos la otra cara de estas plataformas creadas para unirnos, pero que cada día nos separan más. ¿Quieres saber? Escucha. Si te emociona la idea de crear un podcast, como este, o cursos en línea, o un blog, pero no quieres perder tiempo buscando sin saber en los buscadores tradicionales, en el club kaizen tienes cursos donde te voy guiando paso a paso hasta lograrlo. Suscríbete ahora entrando en: kaiisen.com y se bienvenido a la comunidad de los emprendedores que buscan la mejora continua. Esto es un Programa de Radio a la carta (o popularmente llamado podcast), y lo puedes escuchar donde quieras, como quieras y cuando quieras, solo tienes que suscribirte y así no te pierdes de cada nuevo episodio. Grabamos un nuevo episodio de Lunes a Viernes desde que canta el gallo, desde Santo Domingo, República Dominicana y para todo el mundo. Definitivamente, este es el café que más se consume en el mundo cada día. Si todavía no tienes tu tacita de café, tu bombilla con tu mate o tu taza de chocolate, ve corriendo por ella porque vamos a comenzar este episodio con un contenido que estoy seguro te gustará mucho. En este episodio escucharemos la frase con cafeína, ese pensamiento o reflexión que te ayudará a seguir creciendo y ser cada día mejor persona; el tema central de este episodio y el reto del día. No puedes perderte todo el contenido de este episodio y vamos a iniciar nuestro itinerario en este preciso momento. Dale play al reproductor! Fuentes: Vanman, E. et. Al. (2018) The burden of online friends: the effects of giving up Facebook on stress and well-being. J Soc Psychol; doi: 10.1080/00224545.2018.1453467. Enlace Appel, H. et. Al. (2015) Social Comparison, Envy, and Depression on Facebook: A Study Looking at the Effects of High Comparison Standards on Depressed Individuals. Journal of Social and Clinical Psychology; 34(4): 277-289. Enlace Rauch, S. M. et Al. (2014) Face to Face Versus Facebook: Does Exposure to Social Networking Web Sites Augment or Attenuate Physiological Arousal Among the Socially Anxious? Cyberpsychology, Behavior, and Social Networking; 17(3): 187-190. Shakya, H. B. & Christakis, N. A. (2017) Association of Facebook Use With Compromised Well-Being: A Longitudinal Study. Am J Epidemiol; 185(3): 203-211. Enlace Padilla-Romero y Ortega Blas (2017) en el artículo “Adicción a las redes sociales y sintomatología depresiva en universitarios”, Enlace El efecto de los "me gusta" de Instagram en la comparación social de las mujeres y la insatisfacción corporal. Enlace "Son más felices y tienen una vida mejor que yo": el impacto del uso de Facebook en la percepción de la vida de los demás. Enlace La relación entre el estrés diario, el apoyo social y el trastorno de adicción a Facebook. Enlace El uso pasivo de Facebook socava el bienestar afectivo: evidencia experimental y longitudinal. Enlace El uso de Instagram está relacionado con un aumento de los síntomas de la ortorexia nerviosa. Enlace Instagram: explorando asociaciones entre el uso de Instagram, síntomas depresivos, comparación social negativa y extraños seguidos. Enlace Enlaces mencionados en este episodio: Kaiisen.com Grupo en Telegram Episodios relacionados:Aumenta tu Creatividad en 5 hábitos con @luciajvidaEfectos del Internet en Nuestro Cerebro + Dieta #redessocialesPhubbing o cuando el móvil destruye relaciones #redessocialesQué es el Síndrome FOMO y cómo nos afecta #redessocialesWhatsapp: lo bueno, lo malo y lo feo visto por un Psicólogo #redessociales Gracias por Escucharnos! Comparte lo que piensas:

La semana pasada me comprometí a recopilar todas las investigaciones psicológicas que relacionan el uso de las redes sociales con el deterioro de la salud mental. Pues desde ya te digo que no será así, porque hay cientos de ellas y mi tiempo es limitado. Pero tranquilo/a que he recopilado algunas que son interesantes conocer para que de una vez y por todas veamos la otra cara de estas plataformas creadas para unirnos, pero que cada día nos separan más. ¿Quieres saber? Escucha. Si te emociona la idea de crear un podcast, como este, o cursos en línea, o un blog, pero no quieres perder tiempo buscando sin saber en los buscadores tradicionales, en el club kaizen tienes cursos donde te voy guiando paso a paso hasta lograrlo. Suscríbete ahora entrando en: kaiisen.com y se bienvenido a la comunidad de los emprendedores que buscan la mejora continua. Esto es un Programa de Radio a la carta (o popularmente llamado podcast), y lo puedes escuchar donde quieras, como quieras y cuando quieras, solo tienes que suscribirte y así no te pierdes de cada nuevo episodio. Grabamos un nuevo episodio de Lunes a Viernes desde que canta el gallo, desde Santo Domingo, República Dominicana y para todo el mundo. Definitivamente, este es el café que más se consume en el mundo cada día. Si todavía no tienes tu tacita de café, tu bombilla con tu mate o tu taza de chocolate, ve corriendo por ella porque vamos a comenzar este episodio con un contenido que estoy seguro te gustará mucho. En este episodio escucharemos la frase con cafeína, ese pensamiento o reflexión que te ayudará a seguir creciendo y ser cada día mejor persona; el tema central de este episodio y el reto del día. No puedes perderte todo el contenido de este episodio y vamos a iniciar nuestro itinerario en este preciso momento. Dale play al reproductor! Fuentes: Vanman, E. et. Al. (2018) The burden of online friends: the effects of giving up Facebook on stress and well-being. J Soc Psychol; doi: 10.1080/00224545.2018.1453467. Enlace Appel, H. et. Al. (2015) Social Comparison, Envy, and Depression on Facebook: A Study Looking at the Effects of High Comparison Standards on Depressed Individuals. Journal of Social and Clinical Psychology; 34(4): 277-289. Enlace Rauch, S. M. et Al. (2014) Face to Face Versus Facebook: Does Exposure to Social Networking Web Sites Augment or Attenuate Physiological Arousal Among the Socially Anxious? Cyberpsychology, Behavior, and Social Networking; 17(3): 187-190. Shakya, H. B. & Christakis, N. A. (2017) Association of Facebook Use With Compromised Well-Being: A Longitudinal Study. Am J Epidemiol; 185(3): 203-211. Enlace Padilla-Romero y Ortega Blas (2017) en el artículo “Adicción a las redes sociales y sintomatología depresiva en universitarios”, Enlace El efecto de los "me gusta" de Instagram en la comparación social de las mujeres y la insatisfacción corporal. Enlace "Son más felices y tienen una vida mejor que yo": el impacto del uso de Facebook en la percepción de la vida de los demás. Enlace La relación entre el estrés diario, el apoyo social y el trastorno de adicción a Facebook. Enlace El uso pasivo de Facebook socava el bienestar afectivo: evidencia experimental y longitudinal. Enlace El uso de Instagram está relacionado con un aumento de los síntomas de la ortorexia nerviosa. Enlace Instagram: explorando asociaciones entre el uso de Instagram, síntomas depresivos, comparación social negativa y extraños seguidos. Enlace Enlaces mencionados en este episodio: Kaiisen.com Grupo en Telegram Episodios relacionados:Aumenta tu Creatividad en 5 hábitos con @luciajvidaEfectos del Internet en Nuestro Cerebro + Dieta #redessocialesPensamientos Que te Mantienen Estresado y AnsiosoPhubbing o cuando el móvil destruye relaciones #redessocialesQué es el Síndrome FOMO y cómo nos afecta #redessocialesWhatsapp: lo bueno, lo malo y lo feo visto por un Psicólogo #redessociales Gracias por Escucharnos!

Live Interview with Karna Shakya (Author)Karna Shakya is an environmentalist, conservationist, hotel entrepreneur, writer and philanthropist. He is a forester by academic qualification. He served as a wildlife officer and pioneered in establishing the first National Park in Nepal. As an environmentalist, he has written four books in English. he wrote his first book, Soch. After Soch, he wrote a series of books namely, Khoj, Ma Sakchu and Moj. Through his books, he inspired many migrant youths to return to Nepal and start their own enterprises. He also wrote the screenplay for a Nepali feature film Pal (Moments of Life, 2011), which he also produced. Pal tells the story in two different perspectives before and after the interval. It won the Chalchitra Bikash Parishad award in 2012. Based on global warming and climate change, he wrote a script for a futuristic movie in August 2009, New York Water City (NYWC.).He resigned from his government job, entered the tourism business in 1970. Shakya is now a founding chairman of KGH Group of Hotels & owns a chain of eco-friendly hotels in major touristic cities like Kathmandu, Pokhara, Chitwan and Lumbini.live athttps://www.facebook.com/thedeepeshshowhttps://www.youtube.com/thedeepeshshowhttps://www.twitter.com/thedeepeshshow

This episode is an exploration of a sea of topics, all in the ocean of coronavirus research, implications on clinic/classroom experiences and safety, and the need to root ourselves in a more grounded sense of time and place as societal upheaval pushes us all to the limits. In our first section, Spill the Tea, we share the teas we are drinking. Michael is enjoying one of his teas, a "Jasmine Aroma" Phoenix Oolong. Zach is drinking a Pu'erh tuocha from Floating Leaves tea shop. During our extensive research discussion, we cover a number of papers on Chinese herbal medicine, approaches to studying it, and how to bring traditional methods of formula selection into modern clinical usage, most notably in the treatment of SARS-CoV-2 and it's symptoms. Chung VC, Ma PH, Lau CH, Wong SY, Yeoh EK, Griffiths SM. Views on traditional Chinese medicine amongst Chinese population: a systematic review of qualitative and quantitative studies. Health Expect. 2014;17(5):622-636. Sinha, S. K., Prasad, S. K., Islam, M. A., Gurav, S. S., Patil, R. B., AlFaris, N. A., ... & Shakya, A. (2020). Identification of bioactive compounds from glycyrrhiza glabra as possible inhibitor of SARS-CoV-2 spike glycoprotein and non-structural protein-15: A pharmacoinformatics study. Journal of Biomolecular Structure and Dynamics, 1-15. LuoLiu, P., & Li, J. (2020). Pharmacologic perspective: glycyrrhizin may be an efficacious therapeutic agent for COVID-19. International Journal of Antimicrobial Agents, 105995. https://www.ucsf.edu/news/2020/07/418056/building-blocks-covid-19-antiviral-drugs-identified-rapid-study https://cen.acs.org/biological-chemistry/infectious-disease/Protein-mapping-finds-over-60/98/i12 Gilbert C. Gee, Marguerite J. Ro, and Anne W. Rimoin, 2020: Seven Reasons to Care About Racism and COVID-19 and Seven Things to Do to Stop It. American Journal of Public Health 110, 954_955. Eng, Y. S., Lee, C. H., Lee, W. C., Huang, C. C., & Chang, J. S. (2019). Unraveling the molecular mechanism of traditional chinese medicine: formulas against acute airway viral infections as examples. Molecules, 24(19), 3505. Zhang, A., Sun, H., Wang, Z., Sun, W., Wang, P., & Wang, X. (2010). Metabolomics: towards understanding traditional Chinese medicine. Planta medica, 76(17), 2026-2035. Liu, X., Lv, M., Wang, Y., Zhao, D., Zhao, S., Li, S., & Qin, X. (2020). Deciphering the compatibility rule of Traditional Chinese Medicine prescription based on NMR metabolomics: A case study of Xiaoyaosan. Journal of Ethnopharmacology, 112726. HealthCMi. COVID-19 (Coronavirus) Herbs Found Effective. 14 June 2020, www.healthcmi.com/Acupuncture-Continuing-Education-News/2039-covid-19-coronavirus-herbs-found-effective. Music used at end: http://freemusicarchive.org/music/Humanfobia/Witch_Spell/02_-_Spell_on_the_Witch_House_with_Tesla_Tea

Issa seken. Tennin gyu. Ashura. Kai i kon shaka-muni-butsu. Shus-shaku-shi-gu. Kogayajo. Fu on. Za o dojo. Toku ankoku-ta-ra san -myaku sanbodai. Nen zen-nanshi. Ga jitsu jo-butsu irai. Muryo muhen. Hyaku sen man noku. Na-yuta ko. Gli dei, gli uomini e gli asura di tutti i mondi credono che l'attuale Budda Shakyamuni. dopo aver lasciato il palazzo degli Shakya, si sia seduto nel luogo dell'illuminazione non lontano dalla città di Gaya e là abbia conseguito l'anuttara - samyak-sambodhi. Invece, uomini devoti, sono trascorsi innumerevoli, infinite centinaia di migliaia di miriadi di milioni di nayuta di kalpa da quando ho realmente conseguito la buddità.

Nepal and India are bound together by history and culture but recent developments have caused friction between the two neighbours. On #JLFBraveNewWorld, author and thought leader Sujeev Shakya alongside writer and diplomat Navtej Sarna discuss the economic and geopolitical realities of the region and the need to reinforce ties in these fraught times.See omnystudio.com/listener for privacy information.

See omnystudio.com/listener for privacy information.

A live session from #JaipurLitFest2020. China’s mammoth Belt and Road initiative, straddling almost 70 countries, is an infrastructure project of staggering complexity. Alongside writers and diplomats Manoj Joshi, Shyam Saran, Sujeev Shakya and Bruno Maçães, a Portugese politician, former Minister of European Affairs and author of Belt and Road: A Chinese World Order, discusses its ambitions and implications as it tracks new trade and energy routes, with particular emphasis on its feasibility and implications in India and South Asia.

We look at the legend that made a prince give up his royal life of luxury. The story of Prince Siddhartha Gautama and what lead him to enlightenment under the Bodhi tree. For more information check out www.backyardbuddha.org Support the show (https://www.patreon.com/backyardbuddha, https://begonia-carillon-dry6.squarespace.com/checkout/donate?donatePageId=5e3dbbd31be9377958817c62)Support the show (https://www.backyardbuddha.org/donate)

And then there are some conversations which keep continuing that you forget how long you've been talking. On this episode we have Alfa M. Shakya instagram.com/thewordcastle talking about our writing process, about how we perceive things around us and how our reading habits have influenced us being ourselves

Comedian Ashish Shakya gets candid about his new stand up special 'Life is Good' on Amazon Prime, life after the AIB controversy and what happened with Kunal Kamra.

In this episode of podcast At the End of the Day, we talk to Ayesha Shakya from Nepal. Ayesha is a Digital Content Producer in the Malala Fund in Greater New York City Area. Here, Ayesha - who used to work as a journalist in Nepal for the Nepali Times - walks us through her career navigation process, after moving to the US for her master’s degree at New York University. Ayesha says, ‘thinking early on, on what one wants to do after graduating is important’. Drawing from her personal experience, she shares how her professional connections eventually landed her to the internship at Facebook and leveraging the same experience to her current profession. Ayesha can be reached out at her LinkedIn. Listen to the podcast on the Anchor app, on iTunes, and on Spotify. If you love this podcast, you can support us with a small, monthly donation. Your contribution will help us to make more episodes. Link to support us: https://anchor.fm/anuzdipika --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/anuzdipika/support

यसैसाता सुरु भएको १३ औं दक्षिण एसियाली खेलकुद (साग)मा नेपाली खेलाडीहरुले ऐतिहासिक किर्तिमान बनाइरहेका छन् । औपचारिक रुपमा खेल सुरु भएको पहिलो दिनमै करातेका मन्डेकाजी श्रेष्ठ र तेक्वान्दोकी आयशा शाक्यले एकै दिन २–२ स्वर्ण पदक दिलाएपछि खेलमा झन् रौनकता थपिएको छ । धावक राजेन्द्र भण्डारीले सन् २००६ को १०औं सागमा ५ हजार मिटर र स्टेपल चेजमा स्वर्ण जित्नुभएको थियो । तर डोपिङ परीक्षणमा असफल भएपछि भण्डारीका दुवै स्वर्ण खोसिएका थिए । त्यसअघि र पछि पनि कुनै नेपाली खेलाडीले एकै सागमा दुई स्वर्ण जित्न सकेका थिएनन् । त्यसैले मन्डेकाजी र आयशाले पाएका स्वर्ण पदक साग खेलकुदको पछिल्लो संस्करणका ऐतिहासिक उपलब्धी हुन् । खेलकुदमा समग्रमा हामी कुन अवस्थामा छौ ? दक्षिण एसियाली खेलकुदमा हाल नेपाली खेलाडीहरु कसरी खेलिरहेका छन् ? नेपालमा खेलुकदको पूर्वाधार कस्तो छ ? एकै दिन नेपाललाई दुई दुई वटा स्वर्णपदक दिलाउंदाको अनुभूति कस्तो ? यस्तै प्रश्नहरुको जवाफ खोज्न आज मसंग हुनुहुन्छ, १३ औं सागमा दुई दुईवटा स्वर्ण दिलाउने किर्तिमानी खेलाडीहरु आयशा शाक्य र मन्डेकाजी श्रेष्ठ ।

Sujan Shakya joins us to talk about his life and career in Korea.

This episode with 82 year old Dil Ratna Shakya was recorded on 10 September 2019 at a recording studio in Ganabahal, Kathmandu by Aji’s Co-founder Lorina Sthapit.

This week, we bring you the best bits of The Filter Koffee Podcast's journey by combining two different episodes with a similar theme. On this episode, Karthik is joined by 2 guests, Karthik Kumar, and Ashish Shakya. They are chalk and cheese when it comes to their careers or even their brand of comedy. These two episodes give a glimpse into how the unlikely journey began for them and how they found their paths in comedy in the most unconventional ways. Tweet to Karthik Nagarajan @The_Karthik and follow his WordPress handle here (https://filterkoffee.wordpress.com/author/karthik215/). You can listen to this show and other awesome shows on the IVM Podcasts app on Android: https://ivm.today/android or iOS: https://ivm.today/ios, or any other podcast app. You can check out our website at http://www.ivmpodcasts.com/

In this episode, we talk to Sam Shakya from Nepal. An Emmy-nominated video producer, Sam works at CUNY TV as a Video Editor. In this conversation, he takes us through the cultural nuances of growing up as a Nepali boy in the U.S., and then his professional journey as a storyteller in New York City. Sam can be contacted at http://www.samshakya.com. If you love this podcast, you can support us with a small, monthly donation. Your contribution will help us to make more episodes. Link to support us: anchor.fm/anuzdipika --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/anuzdipika/support

In this week's episode, host Karthik Nagarajan is joined by stand-up comic, writer and columnist Ashish Shakya. In this conversation, he talks about his journey from being a writer in a youth magazine to doing stand-up to being a part of a comedy collective. He also talks about the evolution of comedy in India. Tweet to Karthik Nagarajan @The_Karthik and follow his WordPress handle here (https://filterkoffee.wordpress.com/author/karthik215/). You can listen to this show and other awesome shows on the IVM Podcasts app on Android: https://ivm.today/android or iOS: https://ivm.today/ios, or any other podcast app.

La profunda pregunta de qué es el Zen está asentada en tres principios que sostienen el espíritu del estudiante que se sienta a meditar en silencio: Gran Duda Gran Fe Gran Determinación Estos principios resumen y expresan la experiencia misma del Buddha histórico, el príncipe Gotama, hace más de 2500 años. El príncipe abandonó su palacio a los 28 años, y tras 6 años de intensas prácticas ascéticas, encontró que el camino de la extrema pobreza y ascetismo era tan estéril como el camino de las riquezas, que había experimentado en su infancia y adolescencia en el seno de una familia rica del clan de los Shakya. Gotama, o Shakyamuni, como se le llamaba, decidió alimentarse nuevamente y continuar su indagación sin herir su cuerpo y mente. Luego de un período intenso de meditación alcanzó una experiencia que le iluminó. La gran duda o indagación, la gran fe y confianza, y la firme determinación, guiaron al Buddha histórico hacia la comprensión de su naturaleza fundamental. Fuente: http://www.zen-vientodelsur.com.ar

We are done with confronting people! Hush. After some intense episodes, How To Citizen takes another dramatic turn with the penultimate chapter: Public Facilities. Meghnad and Shreyas are joined by comedian, columnist and writer, Ashish Shakya as they unleash and epic battle between the Delhi Metro and Mumbai Local. Hint: Delhi Metro Wins. Always. Forever and ever. The trio discuss why Government exists and why its primary job is to provide basic facilities to its citizens. Listen to this hour long answer to the profound question: "If not the Government, then who?" If you wish to have an immersive experience of this podcast and journey through Chennai with the protagonists in this book, go to this link: https://ivm.today/2Fk3VU4 and download the chapter. Read along with us!See omnystudio.com/listener for privacy information.

We are done with confronting people! Hush. After some intense episodes, How To Citizen takes another dramatic turn with the penultimate chapter: Public Facilities. Meghnad and Shreyas are joined by comedian, columnist and writer, Ashish Shakya as they unleash and epic battle between the Delhi Metro and Mumbai Local. Hint: Delhi Metro Wins. Always. Forever and ever. The trio discuss why Government exists and why its primary job is to provide basic facilities to its citizens. Listen to this hour long answer to the profound question: "If not the Government, then who?" If you wish to have an immersive experience of this podcast and journey through Chennai with the protagonists in this book, go to this link: https://ivm.today/2Fk3VU4 and download the chapter. Read along with us!

Shakya Geiger kicks off our inaugural episode of Peas in a Podcast! Shakya tries to figure out what it is that makes people love music so much because frankly, she just doesn't get it. Or does she?

This week, Ashish Shakya (former editor at JAM and co-founder of AIB) talks to Cyrus about his many adventures in life as a writer-comedian. Follow Cyrus Says on Facebook: https://goo.gl/Ekg9Iy You can listen to this show and other awesome shows on the IVM Podcast App on Android: https://goo.gl/tGYdU1 or iOS: https://goo.gl/sZSTU5 You can check out our website at http://www.ivmpodcasts.com/

Бага жинтэй нярай өвчинд өртөмтгий, өсөлт хөгжлийн хоцрогдлын эрсдэл ихтэй байдаг. Үүнийг энгийн нэгэн жирэмсэний үеийн мултивитамин хэрэглэснээр сэргийлэх боломжтой талаар ярилцна. Дутуу нярай гэж андуурч ярьсан хэсэг байгаа тул дутуу жинтэй нярай гэж залруулан сонсно уу. Иш таталтыг: da Silva Lopes, K., Ota, E., Shakya, P., Dagvadorj, A., Balogun, O. O., Peña-Rosas, J. P., ... & Mori, R. (2017). Effects of nutrition interventions during pregnancy on low birth weight: an overview of systematic reviews. BMJ Global Health, 2(3), e000389.

Бага жинтэй нярай өвчинд өртөмтгий, өсөлт хөгжлийн хоцрогдлын эрсдэл ихтэй байдаг. Үүнийг энгийн нэгэн жирэмсэний үеийн мултивитамин хэрэглэснээр сэргийлэх боломжтой талаар ярилцна. Дутуу нярай гэж андуурч ярьсан хэсэг байгаа тул дутуу жинтэй нярай гэж залруулан сонсно уу. Иш таталтыг: da Silva Lopes, K., Ota, E., Shakya, P., Dagvadorj, A., Balogun, O. O., Peña-Rosas, J. P., ... & Mori, R. (2017). Effects of nutrition interventions during pregnancy on low birth weight: an overview of systematic reviews. BMJ Global Health, 2(3), e000389.

Here's the challenge: Living in a busy, distracting world, with information overload, can feel overwhelming. These challenges are greater still when there are so many new ideas to play with: we don't know where to start - or even where to finish - when it comes to managing our creative projects With so many other responsibilities this can all lead to stress and anxiety. Yet we all seem to crave is peace, happiness and the space to create: to find and fulfil our true purpose. In this special short action episode, mindfulness coach, Shakya Kumara, offers two brief exercises that you can try and actively engage in as you listen. This is an easy opportunity to get a sense of mindfulness in practice and to gauge how it could help you. Hear how to begin to achieve a happier, more peaceful and more creative life. Shakya is a specialist who helps people to improve their quality of life through the reduction of anxiety, overwhelm and stress. Hear the full interview with Shakya and more of his story (and more exercises) here. http://www.briefmindfulness.com/courses/quickstart http://www.inspirationalcreatives.com/podcast/

Shakya Kumara, is a specialist who helps people to improve their quality of life through the reduction of anxiety, overwhelm and stress. He's also a Bhuddist who enjoys nature and discovering everyday ordinary beauty through photography. As a leadership and management coach who specialises in mindfulness, Shakya has a rich and diverse background. His background includes having working with charities and multi-national companies across the globe. He has a fascinating story to tell. In this special episode, Shakya offers exercises that you can actively engage in as you listen, as well as live demonstrations of mindfulness in practice. Hear how mindfulness can help you to creative a more fulfilling life. http://www.briefmindfulness.com/courses/quickstart http://www.briefmindfulness.com/ http://www.inspirationalcreatives.com/podcast/

In “What Do We Really Know About the Buddha?” Dhivan delivers a lovely talk with the odd surprise as he considers the relationship between what we think we may know about the Buddha, and what the historical evidence suggests. As Dhivan sifts the information that’s come down to us, we meet several different versions of a human being as he blurs with the archetypal presence he has also come to represent. Yet whichever manifestation we prefer, more than anything this talk brings us face to face with the rich and moving legacy of a brilliant and truly compassionate individual changing the world he took part in, stepping out of history “with the walk of a lion, the walk of a swan.”