Latest news with #Siddhartha
India Today
12-06-2025
- Entertainment
- India Today
No human damage: Actor Nikhil Siddhartha reacts after India House set accident
The set of Ram Charan-produced and Nikhil Siddhartha-starrer 'The India House' was flooded during the shoot when a water tank burst on Thursday. Now, Siddhartha has reacted to the incident, ensuring human safety. In his post on Friday, he expressed gratitude to the technical staff and the crew who took immediate the incident on X, Siddhartha called it a 'huge mishap'. He confirmed that there was no loss of life and detailed what happened. He wrote, 'We are all safe. Sometimes, in our quest to give the best cinematic experience, we take risks. Today we survived a huge mishap thanks to the Alert Crew and Precautions taken. We lost expensive equipment but by God's grace there was no human damage. #IndiaHouse (sic)."advertisementHere's his post: Photo: Screenshot of Nikhil's X post. Producer Abhishek Agarwal also confirmed the safety of everyone on set, writing, 'A mishap occurred on the sets of #TheIndiaHouse while shooting today. Everyone on the sets is safe and sound. Thank you for all your concern. #JaiMataDi (sic)."Ram Charan's production house re-tweeted posts by Nikhil and out the post here: Clips circulating online showcased the cast and crew screaming as water floods the sets of the upcoming film. Some are seen trying to escape the rush of water, while others attempt to save the equipment. The sudden flooding, caused by the bursting of a water tank, injured a few crew members. The video shows massive damage to the set, and shooting has now been disrupted.'The India House' is being directed by debutant Ram Vamsi Krishna and produced by Ram Charan and Abhishek Watch
Hindustan Times
10-06-2025
- Politics
- Hindustan Times
Bihar govt to provide pucca houses to people of nine vulnerable tribal groups
Patna, In a bid to improve the socio-economic conditions of people belonging to nine Particularly Vulnerable Tribal Groups in Bihar, the state government on Tuesday decided to provide them with pucca houses with modern amenities. The tribal families will be provided with pucca houses under the Pradhan Mantri Janjati Adivasi Nyaya Maha Abhiyan . The decision to this effect was taken in a cabinet meeting chaired by Chief Minister Nitish Kumar here on Tuesday. This proposal was mooted before the cabinet by the Rural Development Department of the state government. Speaking to reporters here, S Siddhartha, Additional Chief Secretary , said, "The cabinet approved the proposal of the Rural Development Department. The state government will pucca houses, with modern amenities, to nine PVTGs living in 10 districts of Bihar under the PM-JANMAN scheme." "The nine PVTGs are Ashur, Birhor, Birajiya, Hilkhariya, Korwa, Malpaharia, Parhaiya, Suryapahadia and Sawar," he added. Soon after the cabinet meeting, Deputy Chief Minister Samrat Choudhary, in a statement, said, "Around 1,308 tribal families in 10 districts have been initially identified to get pucca houses under the PM-JANMAN scheme. Eligible families will receive ₹2 lakh in four equal instalments... and it will be directly transferred to their bank accounts under the scheme." Apart from this, every beneficiary will be given a one-time wage of about ₹27,000 under MNREGA and an amount of ₹12,000 under Swachh Bharat Mission for the construction of toilets. Thus, each family will get a total financial assistance of ₹2.39 lakh, he added. The cabinet also approved a proposal of the General Administration Department related to providing safe housing to all women employees near their place of posting. "The state government will arrange housing near their place of posting by leasing properties from private persons, with the government bearing the cost. The scheme aims to support the safety and well-being of female staffers," Siddhartha said. A proposal from the Planning Department related to new rules to streamline the issuance of birth and death certificates in the state was also approved by the cabinet. Under the Bihar Birth and Death Registration Rules, 2025, certificates will now be issued digitally and more efficiently, Siddhartha said. This reform will simplify several administrative processes for citizens, he added.
Indian Express
28-05-2025
- General
- Indian Express
How Buddhism shows the path to nirvana
— Sreekala M V Buddhism is a significant world religion today, influencing many with its teachings. Originating in the 6th century BCE in the Indian subcontinent, Buddhism, along with other Śramanic sects emerged as a result of growing discontent towards ritualistic and hierarchical aspects of the Brahmanical tradition. Embodied in an egalitarian philosophy, Buddhism challenged the social hierarchies prevalent during the period when it emerged. It promoted the idea that spiritual liberation (nirvana) was accessible to all individuals, regardless of their social positioning. In doing so, it questioned the existing Brahmanical practices and the role of the Purohita (priestly class). The teachings of Buddhism focused on a journey towards nirvana through a 'middle path'. But what is the transformative path that the Buddha outlined to attain salvation? How does Buddhism reorder social hierarchy and why is the Buddha often addressed as Brahmana? Let's explore. The date of the Buddha has long been a subject of debate among scholars. The canonical texts in Pali, especially the Pitakas (Sutta and Vinaya), contain his hagiography (writing about the lives of saints). One can also find information about Buddha and his life in texts like Mahavastu, Buddhacharita, and others. However, since most of these texts have narrations intended to spread moral and philosophical teachings, they often blend historical elements with legendary narrations, making it difficult to identify historical facts. According to Upinder Singh, some of these narrations may be considered semi-historical or semi-legendary in nature. Buddhism was founded by the Buddha, who was born as Siddhartha. He was the son of king Suddhodana, a leader of the Sakya clan of Kapilavastu (located in modern day Nepal). According to various narrations, Maya gave birth to Siddhartha in a grove at Lumbini while en route to her natal home. These narrations further say that some Brahmanas saw thirty-two auspicious marks (lakṣaṇas) of a great man or mahapurusha on the infant. It was believed that he could become a mahapurusha in two different ways – either a world conqueror or world renouncer. Suddhodana, wanting to ensure that his son does not become a renouncer, shielded him from the sorrows of the world, ensuring that he was surrounded by luxury and happiness alone. Siddhartha was later married to Yashodhara of the Koliya clan, and they have a son named Rahula. According to the Pali texts, at the age of twenty nine, he encountered life-changing sights – an old person, a sick person, a corpse, and an ascetic. Siddhartha was deeply moved by these sights, which exposed him to the unavoidable realities of life. Hence, he renounced his royal life and became a wandering ascetic for six years, performing severe austerities. Eventually, he attained enlightenment under the Bodhi Tree in Gaya (in Bihar) and came to be known as the Buddha or the Enlightened One. He is also referred to as Tathagata – the one who has liberated himself from the cycle of birth and death. The Buddha delivered his first sermon at a deer park near Banaras (Varanasi) to five of his disciples. This is referred to as dhammachakka-pavattana (the turning of the wheel of dhamma). In his sermon, the Buddha put forward a transformative path – a way of life that helps individuals to escape the cycle of birth, death and rebirth. At the core of his teachings are the four Noble Truths or Ariya-sachchani (Arya Satya) which are – — The world is full of suffering (dukkha) — Suffering arises from a desire (samudaya) — Suffering can be overcome (nirodha) — There is a path to achieve this – the Eight-fold Path or Atthanga-magga (Ashtanga Marga). The Eight-fold Path consists of right action, right speech, right livelihood, right view, right effort, right intention, and right concentration and mindfulness. Sabbam dukkham or 'everything is suffering' is one of the significant teachings of the Buddha. His teachings also focused on impermanence or anichcha, which has many facets. This concept can be elaborated this way – every being is a combination of experiences and consciousness. Therefore, the notion of a permanent and constant self arises out of ignorance. It is this concept that questions the existence of atman or soul. Achieving nibbana (nirvana) is the final stage of life in Buddhist teachings. It is described as an experience one gains through the removal of desire, greed, aversion, and ultimately, the idea of the self. While there are various etymologies for the term 'nibbana', it can literally be translated as 'blowing out' or to 'escape from defilements'. The term arahatta is also used for the same. It fundamentally refers to escaping the cycle of life, death, and rebirth. It must be noted here that nibbana is not equivalent to physical death in the conventional sense, rather it implies the end of suffering and rebirth. The term parinibbana is specifically used to refer to the death of the Buddha. One cannot concur with the idea that Buddhism completely abolished social differences. While Buddhism is often viewed as a sect that fought social discrimination and worked for equality, the reality is more complex. Compared to Brahmanical tradition, Buddhism was inclusive and more accepting. However, a complete rejection of all social differences was never a part of Buddhist teachings or texts. The Buddhist approach to varna can be analysed here. Unlike the description given in the Purushasukta, which looks at varna as a divinely ordained social order, Buddhism considered it as a man-made social order. The Anguttara Nikaya mentions that people from the four varnas – Khattiya (Kshatriya), Brāhmaṇa (Brahmana), Vessa (Vaishya), and Suddha (Shudra) – came into the fold of Buddhism. But the hierarchy was reordered, placing Kshatriya before Brahmana, questioning the existing system. Furthermore, one can also look into the different ways in which the term Brahmana has been used in Buddhist texts. It is denoted as a social category that is frequently criticised. As Upinder Singh observes, it is interesting that despite all the criticism, the Pali texts are flamboyant in describing the episodes of influential Brahmanas accepting Buddhist teachings. The term is also used to refer to someone who has attained wisdom; Buddha is also addressed as Brahmana in some texts. The Buddha's dream of four birds of different types and colours flying in from four directions and sitting at his feet is often interpreted as symbolically showing that all varnas were part of Buddhism. Buddha also stated that anyone who joins the Sangha or the Buddhist monastic order becomes a vevanniyanti – one who is devoid of varna. However, it is interesting to observe that Brahmanas and Kshtatriyas were more in number in the monastic order. Uma Chakravarti, in her work The Social Dimensions of Early Buddhism, observes that several monks belonged to the upper class. While several prominent bhikkhus came from Brahmana and Kshatriya varnas, notable exceptions were there such as Upali – one of the most significant bhikkhus who belonged to a barber community. Although Buddhism didn't entirely disregard birth and family in many instances, it placed greater emphasis on one's actions. The Buddha has stated that one should be judged by their behaviour, not by their origin. Further, he has stated that a saint can be born in any family, just as fire can emerge from any wood. One becomes a Brahmana (wise person) not by birth, but by one's actions. Though the Kshatriyas are placed above Brahmins in the varna order, the one who attained nibbana stands above everyone. But Buddhism was not entirely devoid of the notion of social hierarchy. The Vinaya Pitaka categorises certain occupations as being of higher and lower status. While professions like farming, trade, accounting, and writing are given high status, leather making, pottery, weaving and so on are the low ones. Buddhism opened up a significant space for the laity to embrace spirituality and choose their path of worship. The material milieu of the sixth century BCE saw the emergence of affluent groups, such as merchants and landowners. As the ritual privileges of the Brahmanical tradition, accessible only to certain social groups, started losing popularity, the new affluent groups gravitated towards sects like Buddhism that provided a code of conduct and ways to attain salvation, irrespective of social origins. In what ways did Buddhism reflect and respond to the social stratification of the 6th century in India? To what extent is the concept of nibbāna a rejection of material and metaphysical permanence? How do the Four Noble Truths and the Eightfold Path collectively address both individual suffering and societal ethics? How reliable are the Pali Canon and other Buddhist texts in reconstructing the historical life of the Buddha, given their hagiographic nature? What do textual shifts in the use of the term Brāhmaṇa reveal about Buddhism's evolving relationship with the Brahmanical tradition? (Sreekala M V is an Assistant Professor at the Department of History, GITAM (Deemed to be University, Bengaluru.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
Time of India
26-05-2025
- General
- Time of India
Live life fully. Seize the day
By Homayun Taba An interrupter can suddenly change the course of one's life. This happened when prince Siddhartha stepped out of the protected palace environment and encountered the reality of old age, sickness and death. The 'interrupter event' triggered his long search for their source. Years of observation led to the discovery of the sole generator of human suffering, dukkha . Craving was the main culprit, fueled by the interplay of the poisonous triad of ignorance delusion, greed-attachment, aversion hatred, which contribute to our misapprehension and cause disillusionment. Siddhartha's search and rigorous discipline culminated in the transformation of the young prince to the Buddha, the awakened one, and beginning of Buddhism. Buddhism enumerates three types of suffering. The first set is suffering of suffering – dukkha-dukkha covering physical, emotional, pain of birth, ageing, sickness and death. The second type is viparinama dukkha,constant change, linked to anitya, impermanence and transience; best explained by the wearing off of glitter of the new – things and relationships, a swing between attraction and repelling. The third form sankhara dukkha– realisation of the all-pervasive sense of insecurity, and groundlessness of one's existence. This suffering is existential due to not accepting the illusory nature of existence, trapping one in samsara , leading to recurrence of cycle of rebirth, or 'wandering' and perpetuating the discontent of the unenlightened. The Buddha offered a path that dispels the ignorance perpetuating dukkha. The odds could be overcome, neither by undue optimism or pessimism, nor by asceticism or indulgence, but by the dual virtues of sobriety and moderation. It requires faith and confidence to confront the most brutal facts of one's current reality and recognise the detractors in life's sensory festival. Buddhism throws light on the consequences of unexamined lived existence. The invitation is to reimagine and rededicate ourselves to the deep understanding of the effects of suffering and unbinding our network of affinities, possessions and attachments, at the core of which lies avidya or ignorance. The saving knowledge, prajna , helps identify the operating dynamics called the Four Noble Truths, and the way out through The Eightfold Path – ethics, shila , of appropriate action, speech and livelihood. Next, dhyan , control of mental processes, proper effort, mindfulness and concentration. And finally, wisdom, prajna , development of insight into the nature of reality, including correct view and intention. The impact of the second and third suffering types depends on our degree of denying, masking, mislabelling, or knowingly resisting the reality that is staring at us, throwing us into the alternating swing of ecstasies and agonies. There is no life without pain, but lessening suffering is optional. Philosophers sought to reduce the effect of one aspect of dukkha-dukkha, the death dread, Patanjali's abhinivesha, by being constantly reminded of mortality in the phrase memento mori , or maranasati. Every jolt should be a wake-up call to the fact that we are guests and not permanent residents. None of these imply staying in a permanent state of non-enjoyment of good things in life and circumstances. Sometimes, memento mori is followed by memento vivere remember the death but remember to live. Which gives us Horace's carpe diem , seize the day. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
NDTV
24-05-2025
- NDTV
9 Sacred Buddhist Sites That Will Reset Your Mind And Soul
Buddhist sites have always drawn people seeking calm, clarity, and a deeper connection beyond daily noise. Whether you're after spiritual reflection, striking architecture, or just a quiet moment, these places offer a rare sense of stillness. From sacred stupas to serene mountain monasteries, they invite you to slow down and reset. Far from being typical tourist spots, these destinations carry centuries of devotion, culture, and quiet power. If you're looking for more than just a break-something that feels purposeful — these nine sacred Buddhist sites around the world offer peace, perspective, and a welcome step away from the usual chaos of travel. Here Are 9 Must-Visit Buddhist Sites Around The World: 1. Bodh Gaya, Bihar, India Arguably the most sacred spot in Buddhism, Bodh Gaya is where Prince Siddhartha became the Buddha after meditating under the Bodhi Tree. Today, the Mahabodhi Temple stands as a UNESCO World Heritage Site and a hub for pilgrims from every corner of the globe. The vibe here? Quiet, reverent, and oddly grounding. Visit early morning or at dusk when monks chant around the tree — it's spine-tingling in the best way. 2. Shwedagon Pagoda, Yangon, Myanmar Towering at 99 metres and covered in gold leaf, the Shwedagon Pagoda in Yangon is a stunner. Legend has it that it's over 2,600 years old, making it the oldest Buddhist stupa in the world. With its bejewelled spire and relics of four Buddhas, this is not just a religious site-it's an icon. Locals come here to light candles and offer flowers, creating a steady rhythm of devotion that's oddly hypnotic. 3. Wat Pho, Bangkok, Thailand Right in the heart of Bangkok, Wat Pho is home to a massive 46-metre-long Reclining Buddha covered in gold leaf. But there's more to it than photo ops. The temple is also a centre for traditional Thai massage and healing. Spend time walking its peaceful courtyards and peek into smaller shrines that most tourists miss. Don't skip the massage school if you're serious about letting go of tension-physical or otherwise. 4. Taktsang Monastery, Paro Valley, Bhutan Perched 3,120 metres above sea level on a cliffside, Taktsang Palphug Monastery — also known as the Tiger's Nest — is one of the world's most photogenic spiritual retreats. According to legend, Guru Rinpoche flew here on the back of a tigress to meditate in the 8th century. The hike up is no joke, but the views and the palpable sense of calm are worth every step. Dress in layers and carry water — you'll need both. 5. Sanchi Stupa, Madhya Pradesh, India Less chaotic than Bodh Gaya but just as significant, Sanchi is home to one of the oldest stone structures in India, dating back to the 3rd century BCE. Commissioned by Emperor Ashoka, the Great Stupa is surrounded by intricately carved gateways that narrate the Buddha's life. It's a quiet site, often overlooked, making it ideal for those who want the spiritual experience minus the crowds. 6. Lumbini, Nepal This is where it all started — literally. Lumbini is believed to be the birthplace of Siddhartha Gautama. The UNESCO-listed site includes the World Peace Pagoda and Maya Devi Temple along with a sacred pond, all set within a sprawling monastic zone supported by countries around the world. It's a fascinating blend of international architecture and genuine spiritual energy. Aim for sunrise for the softest light and fewest people. 7. Koyasan, Wakayama Prefecture, Japan Photo: Pixabay Tucked away in the mountains of Wakayama, Mount Koya (Koyasan) is home to over 100 temples and the headquarters of the Shingon school of Buddhism. You can actually stay overnight in temple lodgings (shukubo), eat monk-prepared vegan meals and join in morning prayers. The Okunoin Cemetery, lined with ancient cedars and stone lanterns, feels like something out of a dream — quiet, haunting, beautiful. 8. Seokguram Grotto, Gyeongju, South Korea This 8th-century cave temple is a UNESCO World Heritage Site and part of the Bulguksa temple complex. Inside the grotto is a seated Buddha, serene and surrounded by guardian deities carved into granite. It's a bit of a trek to get here, but the forested path and coastal views add to the overall sense of isolation and calm. Go early-crowds tend to pick up by late morning. 9. Boudhanath Stupa, Kathmandu, Nepal With its massive white dome and all-seeing eyes of the Buddha painted at the top, Boudhanath Stupa is one of the largest in the world and a key site for Tibetan Buddhism. Every day, locals and monks circle the stupa clockwise, spinning prayer wheels as they go. There's a hum of chanting, the scent of butter lamps, and little rooftop cafes perfect for people-watching while sipping masala chai.
