Search results for: Gautam Buddha Nagar

Authors: Shivangi Somvanshi

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Poor crop productivity in salt-affected environment in the country is due to insufficient and untimely canal supply to agricultural land and inefficient field water management practices. This could further degrade due to inadequate maintenance of canal network, ongoing secondary soil salinization and waterlogging, worsening of groundwater quality. Large patches of low productivity in irrigation commands are occurring due to waterlogging and salt-affected soil, particularly in the scarcity rainfall year. Satellite remote sensing has been used for mapping of areas of low crop productivity, waterlogging and salt in irrigation commands. The spatial results obtained for these problems so far are less reliable for further use due to rapid change in soil quality parameters over the years. The existing spatial databases of canal network and flow data, groundwater quality and salt-affected soil were obtained from the central and state line departments/agencies and were integrated with GIS. Therefore, an integrated methodology based on remote sensing and GIS has been developed in ArcGIS environment on the basis of canal supply status, groundwater quality, salt-affected soils, and satellite-derived vegetation index (NDVI), salinity index (NDSI) and waterlogging index (NSWI). This methodology was tested for identification and delineation of area of low productivity in the Gautam Buddha Nagar district (Uttar Pradesh). It was found that the area affected by this problem lies mainly in Dankaur and Jewar blocks of the district. The problem area was verified with ground data and was found to be approximately 78% accurate. The methodology has potential to be used in other irrigation commands in the country to obtain reliable spatial data on low crop productivity.

Keywords: remote sensing, GIS, salt affected soil, crop productivity, Gautam Buddha Nagar

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Authors: Gautam Sharda

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The concept of right speech is the third stage of the noble eightfold path as prescribed by the Buddha and followed by millions of practicing Buddhists. The Buddha lays a lot of importance on the notion of right speech (Samma Vacca). In the Angutara Nikaya, the Buddha mentioned what constitutes right speech, which is basically four kinds of abstentions; namely abstaining from false speech, abstaining from slanderous speech, abstaining from harsh or hateful speech and abstaining from idle chatter. The Buddha gives reasons in support of his view as to why abstaining from these four kinds of speeches is favourable not only for maintaining the peace and equanimity within an individual but also within a society. It is a known fact that when we say something harsh or slanderous to others, it eventually affects our individual peace of mind too. We also know about the many examples of hate speeches which have led to senseless cases of violence and which are well documented within our country and the world. Also, indulging in false speech is not a healthy sign for individuals within a group as this kind of a social group which is based on falsities and lies cannot really survive for long and will eventually lead to chaos. Buddha also told us to refrain from idle chatter or gossip as generally we have seen that idle chatter or gossip does more harm than any good to the individual and the society. Hence, if most of us actually inculcate this third stage (namely, right speech) of the noble eightfold path of the Buddha in our daily life, it would be highly beneficial both for the individual and for the harmony of the society.

Keywords: Buddhism, speech, individual, society

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Authors: R. G. D Jayawardena

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The Buddha was known by great wise men from 6th century B.C up to date as a superhuman being born in the world beyond the omnipotent. The Buddha’s doctrinal descriptions reflect his deep enlightenment about imperial and metaphysical knowledge. Buddhology undertaken for this study is an unexposed subject in metaphysical points. The Buddhist wall painting in Sri Lanka depicts deep metaphysical meaning than its simple perspective of estheticism. Buddhology, in some perspectives, has been interpreted as a complete natural science discovered by the Buddha to teach the way of honorable living in perfect happiness and peace of mind till death. Such interpretations which emphasized are based on textual studies. The Buddhology conducted through literal tradition is depicted in wall paintings in Sri Lanka are in visual art with specific techniques rules. The Buddhology, which is investigated on wall paintings, portrays the Buddha in the form of a superhuman being and as an unparalleled person among the Devas, Brahmas, Yakshas, Maras, and humans. The Buddha concept is known to Sri Lankan Buddhists as a person attained to full awakening of wisdom. In personality, the Buddha is depicted as a supernormal person in the world and a rare birth. In brief, the paper will discuss and illustrate the Buddha’s transcendental position and the reality of what he experienced and its authenticity.

Keywords: Buddhology, Metaphysic, Sri Lanka, paintings

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Authors: Alok Saini, Rajkumar Ghosh

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Water is nature's important resource for survival of all living things, but freshwater scarcity exists in some parts of world. This study has predicted that Gomti Nagar area (49.2 sq. km.) will harvest about 91110 ML of rainwater till 2051 (assuming constant and present annual rainfall). But 17.71 ML of rainwater was harvested from only 53 buildings in Gomti Nagar area in the year 2021. Water level will be increased (rise) by 13 cm in Gomti Nagar from such groundwater recharge. The total annual groundwater abstraction from Gomti Nagar area was 35332 ML (in 2021). Due to hydrogeological constraints and lower annual rainfall, groundwater recharge is less than groundwater abstraction. The recent scenario is only 0.07% of rainwater recharges by RTRWHs in Gomti Nagar. But if RTRWHs would be installed in all buildings then 12.39% of rainwater could recharge groundwater table in Gomti Nagar area. But if RTRWHs would be installed in all buildings then 12.39% of rainwater could recharge groundwater table in Gomti Nagar area. Gomti Nagar is situated in 'Zone–A' (water distribution area) and groundwater is the primary source of freshwater supply. Current scenario indicates only 0.07% of rainwater recharges by RTRWHs in Gomti Nagar. In Gomti Nagar, the difference between groundwater abstraction and recharge will be 735570 ML in 30 yrs. Statistically, all buildings at Gomti Nagar (new and renovated) could harvest 3037 ML of rainwater through RTRWHs annually. The most recent monsoonal recharge in Gomti Nagar was 10813 ML/yr. Harvested rainwater collected from RTRWHs can be used for rooftop irrigation, and residential kitchen and gardens (home grown fruit and vegetables). According to bylaws, RTRWH installations are required in both newly constructed and existing buildings plot areas of 300 sq. m or above. Harvested rainwater is of higher quality than contaminated groundwater. Harvested rainwater from RTRWHs can be considered water self-sufficient. Rooftop Rainwater Harvesting Systems (RTRWHs) are least expensive, eco-friendly, most sustainable, and alternative water resource for artificial recharge. This study also predicts about 3.9 m of water level rise in Gomti Nagar area till 2051, only when all buildings will install RTRWHs and harvest for groundwater recharging. As a result, this current study responds to an impact assessment study of RTRWHs implementation for the water scarcity problem in the Gomti Nagar area (1.36 sq.km.). This study suggests that common storage tanks (recharge wells) should be built for a group of at least ten (10) households and optimal amount of harvested rainwater will be stored annually. Artificial recharge from alternative water sources will be required to improve the declining water level trend and balance the groundwater table in this area. This over-exploitation of groundwater may lead to land subsidence, and development of vertical cracks.

Keywords: aquifer, aquitard, artificial recharge, bylaws, groundwater, monsoon, rainfall, rooftop rainwater harvesting system, RTRWHs water table, water level

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Authors: Kenneth Lee

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During Buddha’s time in the 5th century BCE, the Indian society was organized by a social stratification system called “the caste system” (Skt. varna), which still exists today. The origination of the caste system can be traced back to 1500 BCE within the ancient Vedic texts of the Aryans, the Indo-European nomadic people who migrated and settled in the Indus Valley region. However, the four-tiered hierarchical nature of the caste system created inequality, privilege, and discrimination based on hereditary transmission. After renouncing his royal status as a prince, Siddhartha Gautama spent six years in the forest, practiced austerities, mastered meditation, and eventually realized enlightenment. Thereupon, now referred to as “Shakyamuni Buddha” or “sage from the tribe of Shakya who has become awake,” the Buddha founded the Sangha, a community of monks, nuns, and lay followers, where everyone was equal and treated equally. After providing a brief overview of Buddha’s time, this talk will examine Buddha’s Dharma or teachings on equality and his creation of the Sangha as “society within a society, which had a dissolving effect on society.

Keywords: equality, women, buddhism, discrimination

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Authors: Newton Rathnasiri Ranaweera Kalu Arachchige

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Academics argue that Greek myths and legends have had an influence on Buddhist stories: Jataka tales, Theri Gata (Psalms of older Buddhist nuns), and even Mahavansa (a Sri Lankan historical chronicle). However, this article asserts that there is evidence in Sophocles King Oedipus to argue that the Buddha’s life story and key Buddhist concepts have influenced pre-Christian Greek philosophy and literature, especially Sophocles’ King Oedipus. When reading the text with the notion that there could be intertextual relationships or new texts are built on the existing texts and discourses, the reader may see that Sophocles’ play contains incidents that remind them of the special occasions of the Buddha’s life, his utterances and the key Buddhist concepts such as the truth of suffering, cessation of suffering, the three poisons (greed, hatred, and delusion), and finding the truth within one’s own self. The present intertextual study explored only the special occasions of the Buddha’s life to make it more focused and found that Sophocles alludes to the Buddha’s life story in his attempt to raise a moral culprit to a moral hero with higher moral values. This article, however, acknowledges that one needs to cross-check the other historical and philosophical references when claiming that Sophocles has had influence from the Buddha’s life story in King Oedipus.

Keywords: Buddhism, the Buddha’s life story, King Oedipus, Greece, tragedy, Sri Lanka

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Authors: Chantana Insra

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The research “Buddha Images in Mudras Representing Days of a Week: Tactile Texture Design for the Blind” aims to provide original tactile format to institutions for the blind, as supplementary textbooks, to accumulate Buddhist knowledge, so that it could be extracurricular learning. The research studied on 33 students with both total and partial blindness, the latter with the ability to read Braille’s signs, of elementary 4 – 6, who are pursuing their studies on the second semester of the academic year 2013 at Bangkok School for the Blind. The researcher opted samples specifically, studied data acquired from both documents and fieldworks. Those methods must be related to the blind, tactile format production, and Buddha images in mudras representing days of a week. Afterwards, the formats will be analyzed and designed so that there would be 8 format pictures of Buddha images in mudras representing days of the week. Experts will next evaluate the media and try out.

Keywords: blind, tactile texture, Thai Buddha images, Mudras, texture design

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Authors: You Lu Shi

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The Sixteen Arhats evolved around the third and fourth centuries based on a discourse expounded by the great Arhat Nandimitra, the text of which was translated into Chinese by Xuanzang in the mid-seventh century. The iconographical form emerged soon after, in the ninth century. Subsequently, two more Arhats were introduced, which gave rise to the Eighteen Arhats. Today, the Eighteen Arhats at the Fo Guang Shan Buddha Museum is not simply a recollection of the traditionally listed Eighteen Arhats; the roster includes three female Arhats as well. This paper aims to study the ideas that Venerable Master Hsing Yun envisioned when referring to these Eighteen Arhats, and what they represent in the modern world, in the context of Humanistic Buddhism. The differences between the traditional Eighteen Arhats and the new line-up erected at the Buddha Museum will be carefully examined.

Keywords: eighteen Arhats, humanistic Buddhism, Hsing Yun, Buddha Museum

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Authors: Kyaw Myint

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Each and everyone seeking happiness. People are trying various kinds of ways to earn happiness. Noble eight fold path is the way to attain the highest peace and happiness which includes three parts Morality ( Sila ) Concentration ( smadi ), and Wisdom ( Pyanna ). According to the Buddha’s teaching to attain higher level of peace and happiness, one must walk on this path . In the Buddha’s teaching morality is basic for all of these three parts. The right Livelihood consider as morality to reach peace or earn happiness in this life and here after next life. It is a way of earn a living without breaking the precepts. The essence of the teaching is to practice metal purity through the material gaining. In this article attempts to study right way of livelihood laid down by the Buddha for lay disciple special reference to Vinijja suttha, Ardiya Sutta, Dighajanu Sutta and singalovoda sutta. This paper approach qualitative research based mainly on documentary analysis. The result of the study shows that right livelihood in Buddha's teaching involves both abstaining from wrong livelihood and taking right livelihood with right view and right effort. Buddha guidance on right livelihood can consist both materially and spiritually for lay disciple.

Keywords: right livelihood, eight fold path, lay disciple, wrong livelihood

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Authors: Rajkumar Ghosh

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Rapid urbanization, rising population, changing lifestyles and in-migration, Lucknow is groundwater over-exploited area, with an abstract rate of 1968 m3/day/km2 in Gomti Nagar. The groundwater situation in Gomti Nagar is deteriorating day-by-day. According to the work, the calculated annual water deficiency in Gomti Nagar area will be 28061 Million Litre (ML) in 2022. Within 30 yrs., the water deficiency will be 735570 ML (till 2051). The calculated groundwater recharge in Gomti Nagar was 10813 ML/y (in 2022). The annual groundwater abstraction from Gomti Nagar area was 35332 ML/yr. (in 2022). Bye-laws (≥ 300 sq.m) existing RTRWHs can recharge 17.71 ML/yr. in Gomti Nagar area. The existing RTRWHs are contributing 0.07% for recharging groundwater table. In Gomti Nagar, the water level is dropping at a rate of 1.0 metre per year, and the depth of the water table is less than 30 metre below ground level (mbgl). Natural groundwater recharge is affected by the geomorphological conditions of the surrounding area. Gomti Nagar is located on the erosional terrace (Te) and depositional terrace (d) of the Gomti River. The flood plain in Lucknow city is less active due to the embankments on the both sides of the Gomti River. The alluvium is composed of clay sandy up to a depth of 30m, and the alignment of the Gomti River reveals the presence of sandy soil at shallow depths. Aquifer depth 120 metre. Recharge as in Gomti Nagar (it may vary) 0 – 150 metre. Infiltration rates in alluvial floodplains range from 0.8 to 74 cm/hr. Geologically and Geomorphologically support rapid percolation of rainwater through alluvium in Gomti Nagar, Lucknow city, Uttar Pradesh. Over-exploitation of groundwater causes natural hazards viz. land subsidence, development of cracks on roads and buildings, development of vacuum and compactness of soil/clay which leads towards land subsidence, devastating effects on natural stream flow. Gomti River already transitioning phase from ‘effluent’ to ‘influent’, and saline intrusion in Aquifer –II (among Five aquifers in Lucknow city). A 250 m long crack developed in 2007 due to groundwater depletion in Dullu Khera and Vader Khera village of Kakori, Uttar Pradesh. The groundwater table of Lucknow is declining and water table imbalance occurs due to 17 times less recharge than groundwater exploitation. Uttar Pradesh along with four states have extracted 49% of groundwater in the entire country. In Gomti Nagar area, 27305 no of houses are present and available build up area 3.8 sq. km (60% of plot area) based on Lucknow Development Authority (LDA) Master plan 2031. If RTRWHs would install in all the houses, then 12% harvested rainwater contribute to the water table in Gomti Nagar area. Till 2051, Gomti Nagar area will harvest 91110 ML of rainwater. There are minimalistic chances that any incidence of flood can occur due to RTRWH. Thus, it can conclud that RTRWH is not related to flood happening in urban areas viz. Gomti Nagar.

Keywords: RTRWH, aquifer, groundwater table, rainwater, infiltration

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Authors: Priyanka Yadav, Rajkumar Ghosh, Alok Saini

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Human civilization cannot exist and thrive in the absence of adequate water. As a result, even in smart cities, water plays an important role in human existence. The key causes of this catastrophic water scarcity crisis are lifestyle changes, over-exploitation of groundwater, water over usage, rapid urbanization, and uncontrolled population growth. Furthermore, salty water seeps into deeper aquifers, causing land subsidence. The purpose of this study on artificial groundwater recharge is to address the water shortage in Gomti Nagar, Lucknow. Submersibles are the most common methods of collecting freshwater from groundwater in Gomti Nagar neighbourhood of Lucknow. Gomti Nagar area has a groundwater depletion rate of 1968 m3/day/km2 and is categorized as Zone-A (very high levels) based on the existing groundwater abstraction pattern - A to D. Harvesting rainwater using roof top rainwater harvesting systems (RTRWHs) is an effective method for reducing aquifer depletion in a sustainable water management system. Rainwater collecting using roof top rainwater harvesting systems (RTRWHs) is an effective method for reducing aquifer depletion in a sustainable water conservation system. Due to a water imbalance of 24519 ML/yr, the Gomti Nagar region is facing severe groundwater depletion. According to the Lucknow Development Authority (LDA), the impact of installed RTRWHs (plot area 300 sq. m.) is 0.04 percent of rainfall collected through RTRWHs in Gomti Nagar region of Lucknow. When RTRWHs are deployed in all buildings, their influence will be greater. Bye-laws in India have mandated the installation of RTRWHs on plots greater than 300 sq.m. A better India without any water problem is a pipe dream that may be realized by installing residential and commercial rooftop rainwater collecting systems in every structure. According to the current study, RTRWHs should be used as an alternate source of water to bridge the gap between groundwater recharge and extraction in smart city viz. Gomti Nagar, Lucknow, India.

Keywords: groundwater recharge, RTRWHs, harvested rainwater, rainfall, water extraction

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Authors: Chander Shekhar, Manoj Kumar

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The present research paper is based on the explorations and excavations of Buddhist sites of the Indian state Haryana. It is a small state in north India. Earlier it was part of greater Punjab. Haryana has a very rich ancient history right from the Stone Age. It is known as the cradle of civilization. During the Buddha period, Haryana was very prosperous. Buddha also visited this region during the travel of the northwest province of British India. In this research work, the authors describe the Buddhist trail in Haryana and the tangible heritage of Buddhism, which were built in the respect and memory of the Buddha's journey like Stupa, Monasteries, Pillar, sculptures, etc. Several stupas like Chaneti Stupa, Thanesar Stupa, Agroha stupa, Adibadri, Katrawali, Assandh Stupa, and many monasteries were come into light during the excavation and exploration in Haryana as well as a lot of Buddhist sculptures also found.

Keywords: archaeology, Buddhism, exploration, excavations, stupa

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Authors: Sanjoy Barua Chowdhury

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The aim of this paper is an attempt to analyze the concept of emptiness from the early Buddhist teachings to subsequent Buddhist developmental schools, namely, Madhyamaka and Yogācāra Schools, along with attempting to examine an insightful bridge between the Buddha’s major teaching on dependent origination and the notion of emptiness. The initial part of this qualitative research focuses on the etymological term of emptiness (śūnyatā) and the Buddha’s teaching of emptiness from the Early Buddhist standpoint. Next, this research will seek to explain the concept of emptiness in the Madhyamaka School and Yogācāra School. This study further demonstrates the eradication of suffering is meant of understanding the concept emptiness from an ultimate standpoint with special concerning to focus the connection to the Buddha’s central teaching Dependent Origination.

Keywords: emptiness, Madhyamaka, dependent origination, early Buddhism, Yogacara

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Authors: Bandana Bhattacharya

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‘Buddhism’, as such signifies the ‘ism’ that is based on Buddha’s life and teachings or that is concerned with the gospel of Buddha as recorded in the literature available in Pali, Sanskrit, Buddhist Sanskrit, Prakrit and even in the other non-Indian languages wherein it has been described a very abstruse, complex and lofty philosophy of life or ‘the way of life’ preached by Him (Buddha). It has another side too, i.e., the applicability of the tenets of Buddha according to the needs of the present society, where human life and outlook has been totally changed. Applied Buddhism signifies the applicability of the Buddha’s noble tenets. Along with the theological exposition and textual criticism of the Buddha’s discourses, it has now become almost obligatory for the Buddhist scholars to re-interpret Buddhism from modern perspectives. Basically Applied Buddhism defined a ‘way of life’ which may transform the higher quality of life or essence of life due to changed circumstances, places and time. Nowadays, if we observe the present situation of the world, we will find the current problems such as health, economic, politic, global warming, population explosion, pollution of all types including cultural scarcity essential commodities and indiscriminate use of human, natural and water resources are becoming more and more pronounced day by day, under such a backdrop of world situation. Applied Buddhism rather Buddhism may be the only instrument left now for mankind to address all such human achievements, lapses, and problems. Buddha’s doctrine is itself called ‘akālika, timeless’. On the eve of the Mahāparinibbāṇa at Kusinara, the Blessed One allows His disciples to change, modify and alter His minor teachings according to the needs of the future, although He has made some utterances, which would eternally remain fresh. Hence Buddhism has been able to occupy a prominent place in modern life, because of its timeless applicability, emanating from a set of eternal values. The logical and scientific outlook of Buddha may be traced in His very first sermon named the Dhammacakkapavattana-Sutta where He suggested to avoid the two extremes, namely, constantly attachment to sensual pleasures (Kāmasukhallikānuyoga) and devotion to self-mortification that is painful as well as unprofitable and asked to adopt Majjhimapaṭipadā, ‘Middle path’, which is very much applicable even today in every spheres of human life; and the absence of which is the root cause of all problems event at present. This paper will be a humble attempt to highlight the relevance of Buddhism in the present society.

Keywords: applied Buddhism, ecology, self-awareness, value

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Authors: Rajkumar Ghosh

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Water scarcity is a pressing issue in urban areas, even in smart cities where efficient resource management is a priority. This scarcity is mainly caused by factors such as lifestyle changes, excessive groundwater extraction, over-usage of water, rapid urbanization, and uncontrolled population growth. In the specific case of Gomti Nagar, Lucknow, Uttar Pradesh, India, the depletion of groundwater resources is particularly severe, leading to a water imbalance and posing a significant challenge for the region's sustainable development. The aim of this study is to address the water shortage in the Gomti Nagar region by focusing on the implementation of artificial groundwater recharge methods. Specifically, the research aims to investigate the effectiveness of rainwater collection through rooftop rainwater harvesting systems (RTRWHs) as a sustainable approach to reduce aquifer depletion and bridge the gap between groundwater recharge and extraction. The research methodology for this study involves the utilization of RTRWHs as the main method for collecting rainwater. This approach is considered effective in managing and conserving water resources in a sustainable manner. The focus is on implementing RTRWHs in residential and commercial buildings to maximize the collection of rainwater and its subsequent utilization for various purposes in the Gomti Nagar region. The study reveals that the installation of RTRWHs in the Gomti Nagar region has a positive impact on addressing the water scarcity issue. Currently, RTRWHs cover only a small percentage (0.04%) of the total rainfall collected in the region. However, when RTRWHs are installed in all buildings, their influence on increasing water availability and reducing aquifer depletion will be significantly greater. The study also highlights the significant water imbalance of 24519 ML/yr in the region, emphasizing the urgent need for sustainable water management practices. This research contributes to the theoretical understanding of sustainable water management systems in smart cities. By highlighting the effectiveness of RTRWHs in reducing aquifer depletion, it emphasizes the importance of implementing such systems in urban areas. The findings of this study can serve as a basis for policymakers, urban planners, and developers to prioritize and incentivize the installation of RTRWHs as a potential solution to the water shortage crisis. The data for this study were collected through various sources such as government reports, surveys, and existing groundwater abstraction patterns. The collected data were then analysed to assess the current water situation, groundwater depletion rate, and the potential impact of implementing RTRWHs. Statistical analysis and modelling techniques were employed to quantify the water imbalance and evaluate the effectiveness of RTRWHs. The findings of this study demonstrate that the implementation of RTRWHs can effectively mitigate the water scarcity crisis in Gomti Nagar. By reducing aquifer depletion and bridging the gap between groundwater recharge and extraction, RTRWHs offer a sustainable solution to the region's water scarcity challenges. The study highlights the need for widespread adoption of RTRWHs in all buildings and emphasizes the importance of integrating such systems into the urban planning and development process. By doing so, smart cities like Gomti Nagar can achieve efficient water management, ensuring a better future with improved water availability for its residents.

Keywords: rooftop rainwater harvesting, rainwater, water management, aquifer

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Authors: Maitreyee Datta

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In Anātmalaksana Sutra, Buddha talks about the importance of anattā (no-self). This notion of no-self is a critical response towards the Brahmanical tradition of classical India in which self has been taken to be eternal. Though self is taken to be eternal, ‘I’ refer to Person who is the self as determined by non-eternal body. Buddha raises questions regarding the possibility of the association between eternal self and non-eternal body. According to him, such an association is not possible. Thus, instead of an eternal self and its association with the non-eternal body, he speaks about association among five different non-eternal parts (skandhas). He holds that ‘I’ refers to Person, but this Person is not eternal self as determined by the non-eternal body. It is the combination of five different skandhas each of which is non-eternal. So according to Buddha, there is no eternal self which in association with non-eternal body is referred to as ‘I,’ but ‘I’ is a convenient designator which designates the combination of five non-eternal skandhas. If ‘I’ is taken to refer the combination of five non-eternal skandhas, then the problematic of the association between eternal self (attā) and non-eternal body will not be there. The realization that ‘I’ does not refer to any eternal self as determined by non-eternal body, but instead refer to the combination of five non-eternal skandhas leads to the cessation of suffering (duhkkha). The root of suffering lies in craving for something or the other. Thus, as soon as one realizes that the person is not constituted of any eternal self but is constituted of non-eternal skandhas, his desire to acquire and possess will be stopped. Thus, in the whole conceptual framework of Buddhist philosophy, anattā occupies a pivotal role the realization of which is admitted to be the cause of the cessation of suffering. In the present paper, an effort will be made to analyse this notion of anattā to show how the realization of the truth that person is a combination of five skandhas each of which is non-eternal helps an individual to get rid of the bondage. If eternal self is to be admitted, then there always remains the problem of connecting the eternal self with the non-eternal body, because this connection only gives rise to the notion of person in such framework.

Keywords: anatta, atta, duhkkha, skandha

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Authors: Amanullah Lagharil, Majid Ali Laghari, M. Qasim, Jan. M., Asif Khan, M. Hassan Agheem

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The Nagar Parkar area in southeastern Sindh is a part of the Thar Desert adjacent to the Runn of Kutchh, and covers 480 km2. It contains exposures of a variety of igneous rocks referred to as the Nagar Parkar Igneous Complex. The complex comprises rocks belonging to at least six phases of magmatism, from oldest to youngest: 1) amphibolitic basement rocks, 2) riebeckite-aegirine grey granite, 3) biotite-hornblende pink granite, 4) acid dykes, 5) rhyolite “plugs”, and basic dykes (Jan et al., 1997). The last three of these are not significant in volume. Radiometric dates are lacking but the grey and pink granites are petrographically comparable to the Siwana and Jalore plutons, respectively, emplaced in the Malani volcanic series. Based on these similarities and proximity, the phase 2 to 6 bodies in the Nagar Parkar may belong to the Late Proterozoic (720–745 Ma) Malani magmatism that covers large areas in western Rajasthan. Khan et al. (2007) have reported a 745 ±30 – 755 ±22 Ma U-Th-Pb age on monazite from the pink granite. The grey granite is essentially composed of perthitic feldspar (microperthite, mesoperthite), quartz, small amount of plagioclase and, characteristically, sodic minerals such as riebeckite and aegirine. A few samples lack aegirine. Fe-Ti oxide and minute, well-developed crystals of zircon occur in almost all the studied samples. Tourmaline, fluorite, apatite and rutile occur in only some samples and astrophyllite is rare. Allanite, sphene and leucoxene occur as minor accessories along with local epidote. The pink granite is mostly leucocratic, but locally rich in biotite (up to 7 %). It is essentially made up of microperthite and quartz, with local microcline, and minor plagioclase (albite-oligoclase). Some rocks contain sufficient oligoclase and can be called adamellite or quartz mozonite. Biotite and hornblende are main accessory minerals along with iron oxide, but in a few samples are without hornblende. Fayalitic olivine, zircon, sphene, apatite, tourmaline, fluorite, allanite and cassiterite occur as sporadic accessory minerals. Epidote, carbonate, sericite and muscovite are produced due to the alteration of feldspar. This work concerns the major element geochemistry and comparison of the principal granitic rocks of Nagar Parkar. According to the scheme of De La Roche et al. (1980), majority of the grey and pink granites classify as alkali granite, 20 % as granite and 10 % as granodiorite. When evaluated on the basis of Shand's indices (after Maniar and Piccoli, 1989), the grey and pink granites span all three fields (peralkaline, metaluminous and peraluminous). Of the analysed grey granites, 67 % classify as peralkaline, 20 % as peraluminous and 10 % as metaluminous, while 50 % of pink granites classify as peralkaline, 30 % metaluminous and 20 % peraluminous.

Keywords: petrography, nagar parker, granites, geological sciences

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Authors: H. Kamide, T. Arai

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This study aims to clarify factors of courtesy to things and the effect of courtesy on a sense of unity with things based on the teaching of Buddha. The teaching of Buddha explains when dealing with things in a courteous manner carefully, the border between selves and the external world disappears, then both are united. This is an example in Buddhist way that explains the connections with all existences, and in the modern world, it is also a lesson that humans should not let matters go to waste and treat them politely. In order to reveal concrete ways to practice courtesy to things, we clarify the factors of courtesy (Study 1) and examine the effect of courtesy on the sense of unity with the things (Study 2). In Study 1, 100 Japanese (mean age=54.39, SD=15.04, 50% female) described freely about what is courtesy to things that they use daily. These descriptions were classified, and 25 items were made asking for the degree of courtesy to the things. Then different 678 Japanese (mean age=44.72, SD=13.14, 50% female) answered the 25 items on 7-point about tools they use daily. An exploratory factor analysis revealed two factors. The first factor (α=.97) includes 'I deal with the thing carefully' and 'I clean up the thing after use'. This factor reflects how gently people care about things. The second factor (α=.96) includes 'A sense of self-control has come to me through using the thing' and 'I have got inner strength by taking care of the thing'. The second factor reflects how people learn by dealing with things carefully. In this Study 2, 200 Japanese (mean age=49.39, SD=11.07, 50% female) answered courtesy about things they use daily and the degree of sense of unity with the things using the inclusion of other in the self scale, replacing 'Other' with 'Your thing'. The ANOVA was conducted to examine the effect of courtesy (high/low level of two factors) on the score of sense of unity. The results showed the main effect of care level. People with a high level of care have a stronger sense of unity with the thing. The tendency of an interaction effect is also found. The condition with a high level of care and a high level of learning enhances the sense of unity more than the condition of a low level of care and high level in learning. Study 1 found that courtesy is composed of care and learning. That is, courtesy is not only active care to the things but also to learn the meaning of the things and grow personally with the things. Study 2 revealed that people with a high level of care feel a stronger sense of unity and also people with both a high level of care and learn tend to do so. The findings support the idea of the teaching of Buddha. In the future, it is necessary to examine a combined effect of care and learning.

Keywords: courtesy, things, sense of unity, the teaching of Buddha

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Authors: Pushpa Debnath

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Buddhism implies the ultimate methodology to obtain the acknowledgment to get out from cycling existence applied by the sutras. The Buddha’s natural methodology is the highest way of cessation from suffering existence. To be out of it, one must know the suffering before having tentativeness. According to the Buddha’s methodology, one can observe every being suffer from chronologically grasping craving. It is because lack of knowledge that the Buddha finds the four noble truths which are the basic states. These are suffering, the origin of suffering, cessation of suffering, and the path leading to the cessation of suffering. The Buddha describes that birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unexpected is suffering, separation from the pleasant is suffering, and not receiving what one desires is suffering, In brief, the five aggregates of clinging are suffering. As the five aggregates are form, feeling, perception, mental formation, and consciousness. These are known as the matter that we identify with “You, Me” or “He.” The second truth cause of suffering is craving which has three types: craving for sense pleasures, craving for existence, and craving for non-existence. The third truth is the obliteration of craving, suffering can be eliminated to attain the Nibbana. The fourth truth is the path of liberation is the noble eight-fold path consisting of the right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The six senses are the media of the eye, ear, nose, tongue, body, and mind sense faculties relating with the five aggregates and the six senses objects visual objects, sounds, smells, tastes, touch, and mind-objects that are contained by every visible being. The first five internal sense bases are material while the mind is a non-material phenomenon. Contact with the external world maintains by receiving through the six senses; visual objects through the eye, sounds through the ear, smells through the nose, tastes through the tongue, touch through the body, and mind-objects through sense faculties. These are the six senses a living being experiences by craving. Everything is conglomerated with all senses faculties through the natural phenomenon which are earth, water, fire, and air element. In this analysis, it is believed that beings are well adapted to the natural phenomenon. Everybody has fear of life because we have hatred, delusion, and anger which are the primary resources of falling into (Samsara) continuously that is the continuity of the natural way. These are the reasons for the suffering that chronically self-diluting through the threefold way. These are the roots of the entire beings suffering so the Buddha finds the enlightenment to uproot from cycling existence and the understanding of the natural consequence. When one could uproot ignorance, one could able to realize the ultimate happiness of Nirvana. From the craving of ignorance, everything starts to be present to the future which gives us mental agonies in existence.

Keywords: purification, morality, natural phenomenon, analysis, development of mind, observatory, Nirvana

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Authors: Vacharee Svamivastu

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This research investigates the application of geometrical relationship to the ancient religious assembly hall (Vihara) housing a reclining Buddha statue of Thailand's Kamphaeng Phet Historical Park. The study utilizes the archaeological and wooden roof structure remains of the Vihara as the prima facie evidence, supplemented with evidence from other active archaeological sites with architectural kinship as well as Buddhist ideology. At present, the wooden roofs of the Vihara fell prey to the elements and there remain only the base, columns and enclosing walls. Unlike typical Viharas whose floor plan are of rectangular shape, the floor plan of the Vihara housing the reclining Buddha is of square configuration of 25x25m. Further observation has revealed the utilization of large laterite boulders as the principal construction material of the assembly hall (Vihara) columns. The laterite columns are of square shape (1x1m) and various heights (H), ranging from 3.50m to 5.50m. The erection of the Vihara required a total of 36 laterite columns. The pattern of columns arrangement is of two rows of inner columns, two rows of outer columns and two rows of verandah columns. The space between pairs of the verandah columns was stacked with laterite blocks of varying sizes to form the Vihara walls with small openings for ventilation. Upon applying the geometrical relationship-grid system to the Vihara, the results reveal that the placement of the columns was deliberately and masterfully undertaken such that the center of the square-shaped Vihara is conspicuously spacious so as to accommodate the sacred reclining Buddha statue. The elegance of the Vihara demonstrates the ingenious application of geometrical relationship to transforming a space into a structure (i.e. Vihara) of architectural and religious significance.

Keywords: geometrical relationship, the religious assembly hall, Vihara, Kamphaeng Phet School of Master Builder

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Authors: Rajkumar Ghosh

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Water scarcity is a significant challenge in urban areas, even in smart cities (Lucknow, Bangalore, Jaipur, etc.) where efficient resource management is prioritized. The depletion of groundwater resources in Gomti Nagar, Lucknow, Uttar Pradesh, India is particularly severe, posing a significant challenge for sustainable development in the region. This study focuses on addressing the water shortage by investigating the effectiveness of rooftop rainwater harvesting systems (RTRWHs) as a sustainable approach to bridge the gap between groundwater recharge and extraction. The aim of this study is to assess the effectiveness of RTRWHs in reducing aquifer depletion and addressing the water scarcity issue in the Gomti Nagar region. The research methodology involves the utilization of RTRWHs as the primary method for collecting rainwater. RTRWHs will be implemented in residential and commercial buildings to maximize the collection of rainwater. Data for this study were collected through various sources such as government reports, surveys, and existing groundwater abstraction patterns. Statistical analysis and modelling techniques were employed to assess the current water situation, groundwater depletion rate, and the potential impact of implementing RTRWHs. The study reveals that the installation of RTRWHs in the Gomti Nagar region has a positive impact on addressing the water scarcity issue. Currently, RTRWHs cover only a small percentage of the total rainfall collected in the region. However, when RTRWHs are installed in all buildings, their influence on increasing water availability and reducing aquifer depletion will be significantly greater. The study also highlights the significant water imbalance in the region, emphasizing the urgent need for sustainable water management practices. This research contributes to the theoretical understanding of sustainable water management systems in smart cities. By highlighting the effectiveness of RTRWHs in reducing aquifer depletion, it emphasizes the importance of implementing such systems in urban areas. Data for this study were collected through various sources such as government reports, surveys, and existing groundwater abstraction patterns. The collected data were then analysed using statistical analysis and modelling techniques to assess the current water situation, groundwater depletion rate, and the potential impact of implementing RTRWHs. The findings of this study demonstrate that the implementation of RTRWHs can effectively mitigate the water scarcity crisis in Gomti Nagar. By reducing aquifer depletion and bridging the gap between groundwater recharge and extraction, RTRWHs offer a sustainable solution to the region's water scarcity challenges. Widespread adoption of RTRWHs in all buildings and integration into urban planning and development processes are crucial for efficient water management in smart cities like Gomti Nagar. These findings can serve as a basis for policymakers, urban planners, and developers to prioritize and incentivize the installation of RTRWHs as a potential solution to the water shortage crisis.

Keywords: water scarcity, urban areas, smart cities, resource management, groundwater depletion, rooftop rainwater harvesting systems, sustainable development, sustainable water management, mitigating water scarcity

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Authors: Mei-Hsia Dai

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Venerable Master Di-Chiao has been devoted all her life practicing the Earth Store Bodhisattva’s spirit and is one of the greatest masters in modern Buddhism. All Buddha and Bodhisattvas pay great respect to the Earth Store Bodhisattva because He vowed that He would not become Buddha until the hell is empty, and He would only achieve Bodhi until all sentient beings have been saved. The aim of this study is to investigate Venerable Master Di-Chiao, who actualizes the Buddha’s teaching and practices the Earth Store Bodhisattva’s compassion and apply them to help people. In fact, she has integrated her learning to teach people how to eliminate their karmic suffering with her close attention and full effort, even though she would be hurt all over or she had to sacrifice her own life. This qualitative research gathers data in terms of a field study, including an interview with Venerable Master Di-Chiao, a book about the Master and three books about true stories of people saved by the Master, and about 300 online feedbacks from her disciples and followers explaining how they were helped by the Master through their difficulties, together with a year-long observation at the Dharma services held in Taipei Di-Zang Temple. This article is divided into four parts: The first part depicts Master Di-Chiao’s original intent of being a nun and her three-step-one-bow pilgrimage experience around Taiwan. Part two illustrates the invitation of the Master’s being the Abbess of Tsiang-Te Temple, which was designated by Bodhisattva Avalokitesvara in a manager’s dream of the temple, and many unexpected difficulties ahead of the cultivation in the Master’s Buddha Path. In addition to maintenance of Tsiang-Te Temple, the third part will discuss the purpose of founding Taipei Di-Zang Temple, in which the Master always tries her best with various methods to cultivate good seeds for her disciples and followers and watches out for their karma and does her utmost effort to help them overcome it. The final part will briefly explain the Three Buddhalization: Buddhist wedding, Buddhist prenatal education and Buddhist family, which the Master has been advocating and considers them the essence of constructing a harmonious society and having a meaningful and enlightening life. Extraordinary results of practicing the Three Buddhalization will be given. Findings show that Master’s Di-Chiao’s actualization of Buddha’s teaching and Bodhisattva’s compassion is incredibly amazing and powerful, and she has helped countless people to conquer their difficulties and purify their evil habits. With the Master’s assistance and their hardworking and faith to the Master’s teaching, some of her disciples and followers have gone to the Maitreya Inside Realm, where the future Buddha has resided, and continue their cultivation. True stories will be presented to illuminate the incredibility of the Master’s compassion, her brevity and perseverance in the course of the Buddhahood. Venerable Master Di-Chiao is the embodiment of the Earth Store Bodhisattva for her disciples and followers.

Keywords: compassion, the Earth Store Bodhisattva, three Buddhalization, venerable Master Di-Chiao

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Authors: Rajkumar Ghosh

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Climate change has led to decreased water availability in the Gomti Nagar area of Uttar Pradesh, India. Climate change has reduced the amount of precipitation and increased the rate of evaporation. The region is heavily reliant on surface water sources (Gomti river, Sharda Canal) and groundwater. Efficient management of groundwater resources is crucial for addressing water shortages. These may include: Exploring alternative water sources, such as wastewater recycling and desalination, can help augment water supply and reduce dependency on rainfall-dependent sources. Promoting the use of water-efficient technologies in industries, agriculture, and water-efficient infrastructure in urban areas can contribute to reducing water demand and optimizing water use. Incorporating climate change considerations into urban planning and infrastructure development can help ensure water security in the face of future climate uncertainties. Addressing water scarcity in the Gomti Nagar area requires a multi-pronged approach that combines sustainable groundwater management practices, climate change adaptation strategies, and integrated water resource management. By implementing these measures, the region can work towards ensuring a more sustainable and reliable water supply in the context of climate change. Water is the most important natural resource for the existence of living beings in the Earth's ecosystem. On Earth, 1.2 percent of the water is drinkable, but only 0.3 percent is usable by people. Water scarcity is a growing concern in India due to the impact of climate change and over-exploitation of water resources. Excess groundwater withdrawal causes regular declines in groundwater level. Due to city boundary expansion and growing urbanization, the recharge point for groundwater tables is decreasing. Rainwater infiltration into the subsoil is also reduced by unplanned, uneven settlements in urban change.

Keywords: climate change, water scarcity, groundwater, rainfall, water supply

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Authors: Anurag Jha

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Dharavi is the largest slum in Asia, for which many redevelopment projects have been put forth, to improve the housing conditions of the locals. And yet, these projects are met with much-unexpected resistance from the locals. The research analyses the why and the how of the resistances these projects face and analyses these programs and points out the flaws and benefits of such projects, by predicting its impact on the regulars of Dharavi. The research aims to analyze various aspects of Dharavi, which affect its socio-cultural backdrops, such as its history, and eventual growth into a mega slum. Through various surveys, the research aims to analyze the life of a slum dweller, the street life, and the effect of such settlement on the urban fabric. Various development projects such as Dharavi Museum Movement, are analyzed, and a feasibility and efficiency analysis of the proposals for redevelopment of Dharavi Slums has been theorized. Flaws and benefits of such projects, by predicting its impact on the regulars of Dharavi has been the major approach to the research. Also, prediction the implementation of these projects in another prominent slum area, Anand Nagar, Bhopal, with the use of generated hypothetical model has been done. The research provides a basic framework for a comparative analysis of various redevelopment projects and the effect of implementation of such projects on the general populace. Secondly, it proposes a hypothetical model for feasibility of such projects in certain slum areas.

Keywords: Anand Nagar, Bhopal slums, Dharavi, slum redevelopment programmes

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Authors: Venkateswarlu Kappara

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The term ‘Dharma’ is complex and ubiquitous. It has no equivalent word in English Initially applied to Aryans. In Rig Veda, it appears in a number of places with different meanings. The word Dharma comes from the roots word ‘dhr’ (Dhri-Dharayatetiiti Dharmaha). Principles of Dharma are all pervading. The closest synonyms for Dharma in English is ‘Righteousness.’ In a holy book Mahabharata, it is mentioned that Dharma destroys those who destroy it, Dharma Protects those who protect it. Also, Dharma might be shadowed, now and then by evil forces, but at the end, Dharma always triumphs. This line embodies the eternal victory of good over evil. In Mahabharata, Lord Krishna says Dharma upholds both, this worldly and other worldly affairs. Rig Veda says, ‘O Indra! Lead us on the path of Rta, on the right path over all evils.’ For Buddhists, Dharma most often means the body of teachings expounded by the Buddha. The Dharma is one of the three Jewels (Tri Ratnas) of Buddhism under which the followers take refuge. They are: the ‘Buddha’ meaning the minds perfection or enlightenment, the Dharma, meaning the teachings and the methods of the Buddha, and the Sangha meaning those awakened people who provide guidance and support followers. Buddha denies a separate permanent ‘I.’ Buddha Accepts Suffering (Dukka). Change / impermanence (Anicca) and not– self (Annatta) Dharma in the Buddhist scriptures has a variety of meanings including ‘phenomenon’ and ‘nature’ or ‘characteristic.’ For Sikhs, the word ‘Dharma’ means the ‘path’ of righteousness’ The Sikh scriptures attempt to answer the exposition of Dharma. The main Holy Scripture of the Sikh religion is called the Guru Granth Sahib. The faithful people are fully bound to do whatever the Dharma wants them to do. Such is the name of the Immaculate Lord. Only one who has faith comes to know such a state of mind. The righteous judge of Dharma, by the Hukam of God’s Command, sits and Administers true justice. From Dharma flow wealth and pleasure. The study indicates that in Sikh religion, the Dharma is the path of righteousness; In Buddhism, the mind’s perfection of enlightenment, and in Hinduism, it is non-violence, purity, truth, control of senses, not coveting the property of others. The comparative study implies that all religions dealt with Dharma for welfare of the mankind. The methodology adapted is theoretical, analytical and comparative. The present study indicates how far Indian philosophical systems influenced the present circumstances and how far the present system is not compatible with Ancient philosophical systems. A tentative generalization would be that the present system which is mostly influenced by the British Governance may not totally reflect the ancient norms. However, the mental make-up continues to be influenced by Ancient philosophical systems.

Keywords: Dharma, Dukka (suffering), Rakshati, righteous

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Authors: Nuchanat Handumrongkul Danaya Darnsawasdi, Anantachai Aeka

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To be a model for performing oral presentations by the tour guides, this research has been conducted. In order to develop French language teaching and studying for tourism, its purpose is to analyze the content used by tour guides. The study employed audio recordings of these presentations as an interview method in authentic situations, having four guides as respondents and information providers. The data was analyzed through content analysis. The results found that the tour guides described eight important items by giving more importance to details at Wat Phra Kaew or the Temple of the Emerald Buddha than at the palaces. They preferred the buildings upon the upper terrace, Buddhist cosmology, the decoration techniques, the royal chapel, the mural paintings, Thai offerings to Buddha images, palaces with architectural features and functions including royal ceremonies and others. This information represents the Thai characteristics of each building and other related content. The findings were used as a manual for guides for how to describe a tourist attraction, especially the temple and other related cultural topics of interest.

Keywords: guide, guide presentation, Grand Palace, Buddhist cosmology

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Authors: Utsha Barua Joy

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Buddhism has been playing as a cultural mediator in the world Asia. Buddhism spread as a living spiritual tradition and philosophy and spread mostly as a part of the cultural heritage. Culture and religion concern and deal with some similar human issues in terms of the concept of values. This article mainly focuses on some pertinent issues. The Buddha created a revolutionary awareness in the history of mankind by giving equal status to all. With equality, man gets social, mental, economic, and political freedom. This article moreover discusses the concept of morality, educational system, and finally, missionary services. After the first rainy retreat, Buddha asked the monks to go from place to place and spread the Dharma for the welfare of mankind. Since then, all the monks took part in missionary work. Emperor Asoka’s missionary steps are the brightened example in the history of Buddhism. The goal of this article is to provide to the wise readers with a delineation of reference on how equality, morality, education system, and missionary services through Buddhism rendered great contribution to the cultural arena around the globe.

Keywords: equality, morality, educational system, missionary works

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Authors: Wattegama Subhavi

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A being is the working of the six sense bases. The sense bases are the eye, the ear, the nose, the tongue, the body and the mind. Buddhism describes what these sense bases are and how they work. These sense bases can be related to many of the philosophical and psychological teachings of the Buddha. One of the most important teachings of the Buddha is the Four Noble Truths. Buddhism explains that one who needs to attain Nibbāna must understand and realize these Four Noble Truths. These noble truths have a direct connection with the sense bases. The ultimate goal of Buddhism is Nibbāna. But there is no place or a special world called the “Nibbāna”. This paper describes that the noble truths can be identified within one’s own sense bases. The noble truth of suffering occurs within the functioning of the sense bases and the cause of suffering, “craving” operates inside the senses bases and the cessation of suffering, or Nibbāna is also experienced in the Sense Bases. Relevant material will be drawn for this paper directly from the Pāli canonical sources. The major finding is that the first three noble truths can be experienced through the six sense bases. The conclusion derived from the study is that the sense bases have direct relevance to Nibbāna, which is not to be conceived as another place or another dimension, but phenomena that can be experienced through one’s own sense bases, and that the other noble truths are also to be experienced in relation to one’s own sense bases.

Keywords: Buddhism, Four Noble Truths, sense bases, Nibbāna

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Authors: Ruotian Wang

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Since the birth of the Buddha himself more than 2000 years ago, Buddhism has continued to lead many people’s lives. Scholars and Buddhists have contributed to give detailed explanations to all kinds of issues within the structure of Buddhist philosophy to make Buddhism more complete. Different schools have developed, therefore leading to a lot of different branches within Buddhism. Although they all follow what the Buddha himself taught, they still have various explanations to even fundamental issues. As one of the fundamental problems regarding our lives, death is widely discussed in Buddhism. The controversy regarding death is its seemly incompatibility with the idea of non-self and impermanence, which is what I will discuss in this essay. The idea of rebirth is the basic structure of birth and death, which suggests a connection between this life and the next. Therefore, according to common logic, we should tell that there is something that connects each life, an agent that receives the process of rebirth, which is normally known as a soul. In Buddhism, non-self is also an important concept which speaks to the illusion of a self or soul. The idea of rebirth and non-self seems contradicted. Many different schools of Buddhism attempt to resolve such conflicts, but there are logical flaws within the arguments they made. Thus, I raise a better solution: Different from the annihilationist view, non-self in Buddhism speaks only to the illusion of a self in each moment. There is a self that exists as a sum of all our karmas which we can achieve after Nirvana. However, the nature of such a self is still emptiness. There are no agents needed as one rebirth since the whole cycle of rebirth is the self. Then, the contradiction between rebirth and non-self can be resolved.

Keywords: Buddhism, impermanence, non-self, reincarnation

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Authors: Shramana Mondal

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As a city is growing in population, sprawl, and complexity, use of public spaces increases variably and thus ensuring safety for the people becomes an utmost priority. While active monitoring measures may be necessary in some places, urban design can play a major role in devising self-policing and encourage active public life. This paper aims to explore the various spatial and psychological reasons for the occurrence of crime and the role of ‘urban design’ to address this issue. In this research, the principles of urban design are examined, as well as projected on actual site by addressing the issue with urban design principles. In this review the sociological, psychological, typological and morphological factors are addressed which affect the safety of a space and the possible framing guidelines, controls and urban design strategies are explored to address a safe neighborhood. On the basis of statistical survey, the residential and street network of Malviya Nagar in Delhi is chosen as the area of demonstration. The programs inhibit a safe neighborhood and a movement network that are addressed based on the four principles of natural surveillance, territoriality, community building, and connectivity. The paper concludes with a discussion of the urban design as an effective tool by creating an intense active zone with mixed use feature to ensure throughout activity and also ensuring safe pedestrian zone by introducing sense of community feeling and territoriality thus achieving active, useful and public friendly space.

Keywords: crime, public life, safety, urban design

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