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2717 Sat 18 Aug 2018 LESSON (58) Sat 18 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
WELCOME TO MAHABODHI RESEARCH CENTRE
(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bengaluru)
A Centre for Theravada Buddhist Studies
Diploma in Theravada Buddhist Studies P1 Pali Language and Literature
http://www.mbrc.info/
Time Table [Class Room 1]
DIPLOMA In Buddhist Studies (DBS)
(15 HOURS)
Friday 3 Hours 5:00 pm - 6:00 pm Sutta (Discourse) 6:00 pm - 7:00 pm Bhavana (Meditation) 7:00 pm - 8:00 Discussion
Saturday 5 Hours 2pm - 3 pm Pali Language and Literature
Prof Dr K Ramachandra
3 pm - 4 pm Life of Bhagavan Buddha Dr D Gopalakrishna 4 pm - 5 pm Sutta Pitaka Dr M Chinnaswamy
5:30 pm - 6:30 pm Vinaya Pitaka Bhikkhu Buddhadatta 6:30 pm - 7:30 pm Abhidhamma Pitaka Bhikkhu Ananda/K Mahadevaiah
Sunday 7 Hours Morning 9:30 am - 11:30 am Sutta (Discourse) Lunch Break 2 pm - 3 pm Life of Buddha Dr B V Rajaram
3 pm - 4 pm Pali Language and Literature Bhikkhu Pammokkho/Bhikkhu Manissara 4.00 - 4.30 pm Break
4.30
pm - 5.30 pm Sutta Pitaka Bhikkhu Gandhhama/Bhikkhu Dhammaloka 5.50 pm -
6.30 pm Vinaya Pitaka Bhikkhu Ariyavamsa/Bhikkhu Ayupala 6.30 pm -
37.30 pm Abhidhamma Pitaka Sayalay Uttamanyani/Ven Bodhicitta
MAHABODHI RESEARCH CENTRE
(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bangalore)
Diploma in Theravada Buddhist Studies- 1 Year Course
SYLLABUS
Paper -1,
Pali Language and Literature 100 Marks
1 History - Definition and Development 5
2 Pali Grammer Lesson 1 - 10 30
3 Six great Councils 5
4 Vinaya Pitaka in Brief 10
5 Sutta Pitaka in Brief 10
6 Abhidhhamma Pitaka in Brief 10
7 India - Home Land of Buddhism 15
8 Buddhism in Modern World 15
Marks 100
Reference Books:
1. Comprehensive Pali CoursePart
Author - Venerable Acharya Buddharakkhita
Published by - Buddha Vachana Trust, Maha Bodhi Society, Bangalore (2006
2. History of
Pali Language and Literature
Author - Venerable Acharya Buddharakkhita
Published by - Buddha Vachana Trust, Maha Bodhi Society, Bangalore (2006
3. 2500 years of Buddhism,
Author - P.V. BAPAT
Published by - Publication Division, Ministry of Information and Broadcasting, Govt. of India (1956)
https://www.youtube.com/watch?v=QQVhej29X0w
Minute Faith ~ Theravada Buddhism
Spirit Studios
Published on Aug 8, 2016
Theravada Buddhism started 25 and a half centuries ago, 19 days after
the Buddha passed away. It is the more conservative of the two major
traditions of Buddhism, and the original doctrine of Buddhist teachings.
Today, it is strongly practiced
in Sri Lanka, Burma, Thailand, Cambodia, and Laos, but is also known in
smaller communities around the world.
The word Theravada comes from Thera meaning elders, and Vada meaning doctrine, thus, the Doctrine of Elders.
For the full video description and sources, check out our website:
https://spiritsciencecentral.com/ther…
Support our studio
https://www.patreon.com/spiritstudios
https://www.youtube.com/channel/UCvSI…
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https://twitter.com/spiritsciences
Category
Entertainment
Theravada
Buddhism started 25 and a half centuries ago, 19 days after the Buddha
passed away. It is the more conservative of the two major traditions of…
Discover recipes, home ideas, style inspiration and other ideas to try.
A Chinese development proposal causes disbelief
Lumbini,
Nepal is a significant node because it has a high number of adherents
clustered in the homeland of Buddhism. Buddhism has an estimated 35
million adherents and is 6% of the worlds population.
Buddhism
does not consider women to be inferior to men. They accept differences
in the two sexes but believe they are all equally useful in society.
Husband and Wife share the same responsibilities and should be
companions. Their education is not restricted and they can participate
in all Buddhist practices.
As
neuroscience has begun studying the mind, they have looked to those…As
neuroscience has begun studying the mind, they have looked to those
who have mastered the mind. University of British Columbia researchers
have verified the Buddhist belief of anatta, or not-self.
2 Pali Grammer Lesson 1 - 10
https://www.youtube.com/watch?v=96PEcOJZNJ4
Learn Pali Grammar & Language - Basic English Grammar 1
Learn Pali
Published on Jun 15, 2018
An introduction to learning the Pali language. For the absolute
beginner. This is the first in the series that discusses parts of speech
and basic concepts of English grammar in preparation.
An introduction to learning the Pali language. For the absolute beginner. This is the first in the series that…
https://www.youtube.com/watch?v=joWLbqYxX8o
Learn Pali Grammar & Language - Basic Declension
Learn Pali
Published on Jun 19, 2018
Pali grammar lessons for the absolute beginner in English. This video
deals with the basic concept of noun declension. The fourth video in
this series of English Language Pali tutorials.
Category
Education
Pali grammar lessons for the absolute beginner in English. This video deals with the basic concept of…
https://bodhimonastery.org/a-course-in-the-pali-language.html
A Course in the Pali Language
Aug 2, 2008 | Audios
Pali is the language used to preserve the Buddhist canon of the Theravada Buddhist tradition,
which is regarded as the oldest complete collection of Buddhist texts
surviving in an Indian language. Pali is closely related to Sanskrit,
but its grammar and structure are simpler. Traditional Theravadins
regard Pali as the language spoken by the Buddha himself, but in the
opinion of leading linguistic scholars, Pali was probably a synthetic
language created from several vernaculars to make the Buddhist texts
comprehensible to Buddhist monks living in different parts of northern
India. It is rooted in the Prakrits, the vernacular languages, used in
northern India during the Middle period
of Indian linguistic evolution. As Theravada Buddhism spread to other
parts of southern Asia, the use of Pali as the language of the texts
spread along with it, and thus Pali became a sacred language in Sri
Lanka, Myanmar, Thailand, Laos, Cambodia and Vietnam. Pali has been used
almost exclusively for Buddhist teachings, although many religious and
literary works related to Buddhism were written in Pali at a time when
it was already forgotten in India.
This course is designed to help you to learn the basics of Pali
grammar and vocabulary through direct study of selections from the
Buddha’s discourses. It thus aims to enable you to read the Buddha’s
discourses in the original as quickly as possible. The textbook for the
course is A New Course in Reading Pali: Entering the Word of the Buddha
by James Gair and W.S. Karunatilleke (1998, Motilal Banarsidass
Publishers, Delhi, India. ISBN 81-208-1440-1). The Pali grammatical
tables were designed by Bhikkhu Nyanatusita.
The course proceeds sequentially through the chapters, or “Lessons,” in the textbook, each of which has three parts:
- An initial set of readings and an accompanying glossary
- Grammatical notes on the forms in the lesson
- A set of further readings and a glossary
The lectures will be much more meaningful if the listener obtains a
copy of the textbook and studies each lesson before listening to the
associated set of lectures. Also, the textbook and lectures assume that
the listener has a fundamental understanding of grammar. For those whose
who feel that their knowledge of grammar needs refreshing, we recommend
Pali Grammar for Students by Steven Collins (2006, Silkworm Books, ISBN 978-974-9511-13-8).
Most Venerable Professor Kenneth Rose and the Wisdom from World Religions Team
3 Six great Councils
https://www.youtube.com/watch?v=ssUNSScUs-Q
Chattha Sangāyana (The Sixth Buddhist Council) Track 02
Aye Aye Mon
Published on Oct 2, 2016
ဆဋ္ဌမသင်္ဂါယနာ, ဆ႒မသဂၤါယနာ, Chattha Sangāyana (The Sixth Buddhist Council)
Category
Education
ဆဋ္ဌမသင်္ဂါယနာ, ဆ႒မသဂၤါယနာ, Chattha Sangāyana (The Sixth Buddhist Council)
4 Vinaya Pitaka in Brief
https://www.youtube.com/watch…
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of Ordination]
Jade Vine
Published on Jan 12, 2016
An excerpt of writing from an early Buddhist canon, specifically about the development of monastic communities.
Category
People & Blogs
An excerpt of writing from an early Buddhist canon,…
5 Sutta Pitaka in Brief
https://www.youtube.com/watch?v=ArY597Dax84&t=9s
From the Holy Buddhist Tipitaka: Sutta Pitaka - Samyutta Nikaya
25
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Supreme Master Television
Published on Jul 12, 2008
http://suprememastertv.com/ - From the Holy Buddhist Tipitaka: Sutta Pitaka -Samyutta Nikaya (In English), Episode: 618, Air date: 24 - May - 2008
Category
Entertainment
https://buddhism.stackexchange.com/questions/21525/resources-for-sutta-study-discussion-for-beginners
https://buddhism.stackexchange.com/…/resources-for-sutta-st…
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Resources for Sutta study/discussion for beginners
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What texts would you recommend for sutta discussion sessions, where a
majority of the participants will be new to discussing suttas? with
metta
sutras
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asked Jul 14 ‘17 at 6:29
community wiki
Kaveenga Wijayasekara
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3 Answers
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This is my standard recommendation for beginners: a)Read
BuddhismCourse. (Take about 12 hours to read and give you a good idea
about the teaching) http://www.urbandharma.org/pdf/PDF_BuddhismCourse/
b)Print a copy of this Dhamma Chart and refer to it while studding Buddhism. http://www.dhammawheel.com/viewtopic.php?f=13&t=16785
c) Read Buddha’s Teaching by Narada. Start from chapter 15. http://www.buddhanet.net/pdf_file/buddh … gsurw6.pdf
d) While you reading above texts please listen to the following Dhamma Talk by Joseph Goldstein. http://www.dharmaseed.org/teacher/96/talk/6162/
e) Start reading Sutta. Good starting point would be to read Bikkhu
Bodhi’s “In the Buddha’s Word” Then read Sutta Central. Start from
Majjhima Nikaya. https://suttacentral.net/m
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answered Jul 14 ‘17 at 9:40
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SarathW
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If you would listen to nirapekshathwayemaga Season 8 - (there are 30
video clips in all), you will get to learn the Dhamma with all the
relevant sutta references. These 30 sermons are of such importance, that
I am going to translate the contents into English in the near future. I
will launch a brand new website “A MEDITATIVE LIFE”, for the benefit of
all within one year.
shareimprove this answer
answered Jul 14 ‘17 at 10:23
community wiki
Saptha Visuddhi
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Mukhapatha is the best. So easiest way is listen directly from pa-auk teachers.
The tipitaka memorizers can teach Beginner’s Buddhist Course Syllabus
By Ancient Pali Canon easier more than try to done it yourself.
You have many other ways more than mukhapatha, but if they will been the
best way to teach, the buddha will used them. But he never.
buddhism.stackexchange.com
What
texts would you recommend for sutta discussion sessions, where a
majority of the participants will be new to discussing suttas?…
6 Abhidhhamma Pitaka in Brief
http://www.palikanon.de/english/sangaha/sangaha.html
ABHIDHAMMATTHA - SANGAHA
of Anuruddhācariya
A manual of ABHIDHAMMA
Edited in the original Pali Text with English Translation and Explanatory
Notes
by Nārada Thera, Vājirārāma, Colombo
Preface
CHAPTER I - Different Types of Consciousness
(citta-sangaha-vibhāgo)
- Introductory Verse
- Subject - Matter (Abhidhammatthā)
- The Four Classes of Consciousness (catubbidha-cittāni)
- Immoral Consciousness (akusala cittāni)
- (18 Types Of Rootless Consciousness)
- “Beautiful” Consciousness Of The Sensuous Sphere - 24
- (Form-Sphere Consciousness - 15)
- (Formless-Sphere Consciousness - 12)
- (Supra Mundane Consciousness - 4)
- (121 Types of Consciousness)
- Diagrams:
- CHAPTER II - Mental States (cetasika)
- Introduction
- (Definition)
- 52 Kinds of Mental States
- Different Combinations of Mental States
- Immoral Mental States
- (Beautiful Mental States)
- Contents of Different Types of Consciousness
- Supra mundane Consciousness
- (Sublime Consciousness)
- Sense-Sphere Beautiful Consciousness
- Immoral Consciousness
- Rootless Consciousness
- CHAPTER III - Miscellaneous Section
- (i. Summary of Feeling)
- (ii. Summary of Roots)
- (iii. Summary of Functions)
- (iv. Summary of Doors)
- (v. Summary of Objects)
- (vi. Summary of Bases)
- CHAPTER IV - Analysis of Thought-Processes
- Five Sense-Door Thought-process
- Thought-Processes
- Mind-door Thought-Process
- Appanā Thought-Process
- The Procedure of Retention
- Procedure of Javana (13)
- Classification of Individuals
- Section on Planes
- Diagram IX
- CHAPTER V - PROCESS-FREED SECTION
- Summary of Rebirth Procedure
- i. Four Planes of Life
- ii. Fourfold Rebirth
- iii. Fourfold Kamma (29)
- iv . Procedure with Regard to Decease and Rebirth
- v. The Stream of Consciousness
- CHAPTER VI - ANALYSIS OF MATTER
- Introduction
- Analysis of Matter
- Classification of Matter
- The Arising of Material Phenomena (52)
- Grouping of Material Qualities (57)
- Arising of Material Phenomena (58)
- Nibbāna (59)
- Diagram XIII
- CHAPTER VII - Abhidhamma Categories
- Introductory verse
- (Immoral Categories)
- Diagram XIV
- Mixed Categories
- Factors of Enlightenment (28)
- A Synthesis of ‘the Whole’ (36)
- CHAPTER VIII - The Compendium Of Relations
- Introductory verse
- The Law of Dependent Arising
- The Law of Casual Relations
- Paññatti
- CHAPTER IX - Mental Culture
- Introductory verse
- (Compendium of Calm)
- Suitability of Subjects for different Temperaments
- Stages of Mental Culture
- Signs of Mental Culture
- Rūpa Jhāna
- Arūpa Jhāna (22)
- Supernormal Knowledge (23)
- Different Kind of Purity
- Realization
- Emancipation
- Individuals
- The Path of Purification
- Attainments
- Aspirations
PREFACE
Abhidhamma, as the term implies, is the Higher Teaching of the Buddha.
It expounds the quintessence of His profound doctrine.
The Dhamma, embodied in the Sutta Pitaka, is the conventional teaching (vohāra
desanā), and the Abhidhamma is the ultimate teaching (paramattha desanā)
In the Abhidhamma both mind and matter, which constitute this complex
machinery of man, are microscopically analyzed. Chief events connected with the process of
birth and death are explained in detail. Intricate points of the Dhamma are clarified. The
Path of Emancipation is set forth in clear terms.
Modern Psychology, limited as it is comes within the scope of
Abhidhamma inasmuch as it deals with the mind, with thoughts, thought-processes, and
mental states but it does not admit of a psyche or a soul. Buddhism teaches a psychology
without a psyche.
If one were to read the Abhidhamma as a modern textbook on psychology,
one would be disappointed. No attempt has here been made to solve all the problems that
confront a modern psychologist.
Consciousness is defined. Thoughts are analyzed and classified chiefly
from an ethical standpoint. All mental states are enumerated. The composition of each type
of consciousness is set forth in detail. The description of thought-processes that arise
through the five sense-doors and the mind-door is extremely interesting. Such a clear
exposition of thought-processes cannot be found in any other psychological treatise.
Bhavanga and Javana thought-moments, which are explained
only in the Abhidhamma, and which have no parallel in modern psychology, are of special
interest to a research student in psychology.
That consciousness flows like a stream, a view propounded by some
modern psychologists like William James, becomes extremely clear to one who understands
the Abhidhamma. It must be added that an Abhidhamma student can fully comprehend the Anattā
(No-soul) doctrine, the crux of Buddhism, which is important both from a philosophical and
an ethical standpoint.
The advent of death, process of rebirth in various planes without
anything to pass from one life to another, the evidently verifiable doctrine of Kamma and
Rebirth are fully explained.
Giving a wealth of details about mind, Abhidhamma discusses the second
factor of man-matter or rūpa. Fundamental units of matter, material forces,
properties of matter, source of matter, relationship of mind and matter, are described.
In the Abhidhammattha Sangaha there is a brief exposition of the Law of
Dependent Origination, followed by a descriptive account of the Causal Relations that
finds no parallel in any other philosophy.
A physicist should not delve into Abhidhamma to get a thorough
knowledge of physics.
It should be made clear that Abhidhamma does not attempt to give a
systematized knowledge of mind and matter. It investigates these two composite factors of
so-called being to help the understanding of things as they truly are. A philosophy has
been developed on these lines. Based on that philosophy, an ethical system has been
evolved to realize the ultimate goal, Nibbāna.
As Mrs. Rhys Davids rightly says, Abhidhamma deals with “(1) What
we find (a) within us (b) around us and of (2) what we aspire to find.”
In Abhidhamma all irrelevant problems that interest students and
scholars, but having no relation to one’s Deliverance, are deliberately set aside.
The Abhidhammattha Sangaha, the authorship of which is attributed to
venerable Anuruddha Thera, an Indian monk of Kanjevaram (Kāñcipura), gives an epitome of
the entire Abhidhamma Pitaka. It is still the most fitting introduction to Abhidhamma. By
mastering this book, a general knowledge of Abhidhamma may easily be acquired.
To be a master of Abhidhamma all the seven books, together with
commentaries and sub-commentaries, have to be read and re-read patiently and critically.
Abhidhamma is not a subject of fleeting interest designed for the
superficial reader.
To the wise truth-seekers, Abhidhamma is an indispensable guide and an
intellectual treat. Here there is food for thought to original thinkers and to earnest
students who wish to increase their wisdom and lead an ideal Buddhist life.
However, to the superficial, Abhidhamma must appear as dry as dust.
It may be questioned, “Is Abhidhamma absolutely essential to
realize Nibbāna, the summum bonum of Buddhism, or even to comprehend things as they truly
are?”
Undoubtedly Abhidhamma is extremely helpful to comprehend fully the
word of the Buddha and realize Nibbāna, as it presents a key to open the door of reality.
It deals with realities and a practical way of noble living, based on the experience of
those who have understood and realized. Without a knowledge of the Abhidhamma one at
times’ finds it difficult to understand the real significance of some profound teachings
of the Buddha. To develop Insight (vipassanā) Abhidhamma is certainly very useful.
But one cannot positively assert that Abhidhamma is absolutely
necessary to gain one’s Deliverance.
Understanding or realization is purely personal (sanditthika).
The four Noble Truths that form the foundation of the Buddha’s teaching are dependent on
this one fathom body. The Dhamma is not apart from oneself. Look within, Seek thyself. Lo,
the truth will unfold itself.
Did not sorrow-afflicted Patācārā, who lost her dear and near ones,
realize Nibbāna; reflecting on the disappearance of water that washed her feet?
Did not Cūlapanthaka, who could not memorize a verse even for four
months, attain Arahantship by comprehending the impermanent nature of a clean handkerchief
that he was handling, gazing at the sun?
Did not Upatissa, later venerable Sāriputta Thera, realize Nibbāna,
on hearing half a stanza relating to cause and effect?
To some a fallen withered leaf alone was sufficient to attain Pacceka
Buddha hood.
It was mindfulness on respiration (ānāpāna-sati) that acted
as the basis for the Bodhisatta to attain Buddha hood.
To profound thinkers, a slight indication is sufficient to discover
great truths.
According to some scholars, Abhidhamma is not a teaching of the Buddha,
but is a later elaboration of scholastic monks.
Tradition, however, attributes the nucleus of the Abhidhamma to the
Buddha Himself.
Commentators state that the Buddha, as a mark of gratitude to His
mother who was born in a celestial plane, preached the Abhidhamma to His mother Deva and
others continuously for three months. The principal topics (mātikā) of the
advanced teaching such as moral states (kusalā dhammā), immoral states (akusalā
dhammā) and indeterminate states (abyākatā dhammā), etc., were taught by
the Buddha to venerable Sāriputta Thera, who subsequently elaborated them in the six
books (Kathāvatthu being excluded) that comprise the Abhidhamma Pitaka.
Whoever the great author or authors of the Abhidhamma may have been, it
has to be admitted that he or they had intellectual genius comparable only to that of the
Buddha. This is evident from the intricate and subtle Patthāna Pakarana which minutely
describes the various causal relations.
It is very difficult to suggest an appropriate English equivalent for
Abhidhamma.
There are many technical terms, too, in Abhidhamma which cannot be
rendered into English so as to convey their exact connotation. Some English equivalents
such as consciousness, will, volition, intellect, perception are used in a specific sense
in Western Philosophy. Readers should try to understand in what sense these technical
terms are employed in Abhidhamma. To avoid any misunderstanding, due to preconceived
views, Pāli words, though at times cumbersome to those not acquainted with the language,
have judiciously been retained wherever the English renderings seem to be inadequate. To
convey the correct meaning implied by the Pāli terms, the etymology has been given in
many instances.
At times Pāli technical terms have been used in preference to English
renderings so that the reader may be acquainted with them and not get confused with
English terminology.
Sometimes readers will come across unusual words such as corruption,
defilement, volitional activities, functional, resultants, and so forth, which are of
great significance from an Abhidhamma standpoint. Their exact meaning should be clearly
understood.
In preparing this translation, Buddhist Psychology by Mrs. Rhys Davids
and the Compendium of Philosophy (Abhidhammattha Sangaha) by Mr. Shwe Zan Aung proved
extremely helpful to me. Liberty has been taken to quote them wherever necessary with due
acknowledgment.
My grateful thanks are due to the Kandy Buddhist Publication Society
for the printing of this fourth revised volume, to the printers for expediting the
printing, to Miss Rañjani Goonatilaka for correcting the proofs, and to Ven. Bhikkhu
Bodhi for his useful suggestions.
Above all I have to thank Mr. Lankatilaka, a most distinguished artist
of Sri Lanka, for his beautiful and symbolical dust jacket design.
Nārada 14.7.1978/2522.
ages/pitsanu.gif” width=”40″ height=”40″>
https://www.youtube.com/watch?v=J9oUWhF-j8o
Abhidhamma Class Day 1 : Basic Buddhism
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Published on Jan 7, 2017
The Deciples of the Buddha/ Buddha’s Teaching Intro
Category
Education
The Deciples of the Buddha/ Buddha’s Teaching Intro
https://www.youtube.com/watch?v=i2XWtK_jaj0&t=461s
1. ABHIDHAMMA - THE PROCESS OF COGNITION
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London Buddhist Videos
Published on Oct 5, 2017
“René Descartes famously pronounced ” I think therefore I am” but the
Abhidhamma doesn’t go along with that. There is no thinker behind the
thoughts; no controller in charge. All there are is psychic processes
arising and falling with great rapidity.” Richard Jones. London Buddhist
Vihara.
The Abhidhamma
presents a system of Buddhist Psychology and Philosophy at in an
intensely detailed analysis of the process of thinking (cognition) and
ultimately of being.
In this talk, Richard Jones starts his deep
dive into the ‘process of cognition’ with an example of the kind of
analysis that can be conducted with the Abhidhamma.
Other videos in the playlist can be found here: https://www.youtube.com/playlist?list…
Concepts introduced in this video are:
BHAVANGA - Life Continuum which flows like a river from conception to death.
FIVE NIYAMAS - the five explanations of the way things are:
1. Utu Niyama - pertains to the inorganic order
2. Bija Niyama - the functioning of the organic world
3. Kamma Niyama - Law of cause and effect
4. Dhamma Niyama - Certain doctrines like ‘No Self.’
5. Citta Niyama - How the mind works according to certain principles
Full Playlist: https://www.youtube.com/playlist?list…
Category
Education
“René Descartes famously pronounced ” I think therefore I am” but the Abhidhamma doesn’t go…
https://www.youtube.com/watch?v=ngiaZeK1Z3s
2. CLASSIFYING CITTA - The Classes of Consciousness
London Buddhist Videos
Published on Oct 8, 2017
There are different ways of classifying Citta (types of consciousness):
by ethical nature; by strength (11:00) and by the plane of existence..
Category
Education
There are different ways of classifying Citta (types of consciousness): by ethical nature; by strength and…
https://www.youtube.com/watch?v=ogITKuj2C4k
3a. THE SENSE SPHERE PLANE
London Buddhist Videos
Published on Oct 14, 2017
Richard Jones continues his deep dive into the Abhidhamma with a look
at the planes in which the Citta (consciousness) can arise.
There are 31 Realms of Existence and they are subdivided into four:
‘Sense-Sphere Plane’ (of which there are11 types); ‘Fine-material Sphere
Plane’ (16); Immaterial-Sphere Plane (4 of those). We have to make a
distinction between a realm of Existence and a sense sphere.
Richard also explains the Mundane, the Supramundane, the Jhanic states
(which can be attained by human beings) and beings with immensely long
life-spans of thousands of great aeons. However none of these states is
permanent.
Category
Education
Richard
Jones continues his deep dive into the Abhidhamma with a look at the
planes in which the Citta (consciousness) can arise. There are 31…
https://www.youtube.com/watch?v=2tg0FSQRuN8
3b. THE TEN FETTERS
London Buddhist Videos
Published on Oct 15, 2017
Fetters means something that holds us back. They hold back our progress towards the attainment of Nibbana (enlightenment).
Richard Jones explores in detail, each of ten fetters and how they impede our spiritual progress. The Ten Fetters are: ‘
Self’ delusion;
Sceptical doubt;
attachment to mere rites and rituals;
sensual desire;
ill will;
lusting after material (or immaterial) existence;
conceit,
restlessness
and ignorance.
Each fetter can be eradicated through meditation and as each is
eradicated, spiritual progress is made. EG. A person who manages to
eradicate the first three fetters becomes a ’stream-enterer’ - a
Sotapanna. He has entered the stream that leads to Nibbana. This means
he has purified his mind to such an extent that he cannot perform any
actions that would lead to an unhappy rebirth. He will be reborn a
maximum of seven more lives. The Buddha said that upon stream-entry,
99% of the work towards enlightenment has been done. Other stages are
Once-Returner; Non-Returner and Arahant.
Richard ends this part of the talk with an exploration of the types of meditation that assist progress along this path.
Category
Education
Fetters
means something that holds us back. They hold back our progress towards
the attainment of Nibbana (enlightenment). Richard Jones explores in…
·
https://www.youtube.com/watch?v=x3vMxOlFFIQ
3c. THE 89 KINDS OF CITTA (Consciousness)
London Buddhist Videos
Published on Oct 17, 2017
Richard Jones guides the dhamma class through the system of
classification of Cittas (Consciousness) into 89 different kinds,
according to its most prominent root.
The roots are Greed (Lobha), Hatred (Dosa,) and Ignorance / Delusion
(Moha) which are further classified by feeling tones (Vedana). There are
also variations according to its association with wrong view or whether
or not the Citta is prompted or spontaneous.
Recorded at The London Buddhist Vihara on Thursday 12th October 2017.
Category
Education
Richard Jones guides the dhamma class through the system of…
https://www.youtube.com/watch?v=TWoOV2iokHE
4. CITTA - Review & Analysis
London Buddhist Videos
Published on Oct 24, 2017
Richard Jones’ review and analysis of the recent lessons on the Citta
(types of conscious) and their multi-levelled classifications.
Previous classes Link:
https://www.youtube.com/watch?v=fo9AI…
There is some class discussion included to clarify some of the more elusive aspects of this topic.
Please email londonbuddhistvideos@gmail.com for copies of the handouts used in this lesson.
Teacher. Richard Jones
London Buddhist Vihara
19th October 2017
Category
Education
Richard Jones’ review and analysis of the recent lessons on the Citta…
https://www.youtube.com/watch?v=qzl-ar51xTs
5. JHANA - Attaining Higher States of Citta (consciousness)
London Buddhist Videos
Published on Nov 4, 2017
To attain what we call ‘Jhana Cittas’ (higher states of consciousness)
we have to practise Samatha meditation (wholesome one-pointedness of
mind).
Jhana has two
meanings: 1) to contemplate a particular object and examine it closely,
and 2) to eliminate hindrances or burn away mental defilements.
There are 40 different objects of meditation. If practised seriously,
the meditation object should match the character of the meditator. We
recognise six different kinds of character:
1. Lustful / Passionate (Raga) 4. Faithful (Saddha)
2. Hateful / Angry (Dosa) 5. Intellectual (Buddhi)
3. Deluded / Ignorant (Moha) 6. Agitated / Speculative (Vitakka)
A meditator’s character can be assessed by a teacher watching how the pupil performs everyday activities.
Email your questions: londonbuddhistvideos@gmail.com
For Copies of Handouts: http://londonbuddhist.wixsite.com/bud…
London Buddhist Vihara Events Calendar: http://www.londonbuddhistvihara.org/r…
Twitter: goo.gl/9w29n6
Category
Education
To attain what we call ‘Jhana Cittas’ (higher states of consciousness) we have to practise Samatha…
7 India - Home Land of Buddhism
https://www.youtube.com/watch?v=LwRi-vsdBrE
Genius of the Ancient World Buddha Episode 1 of 3
HighwaySuccess
Published on Jun 30, 2017
Watch the “Masters of Money” documentary series here:
https://www.youtube.com/playlist?list…
John Maynard Keynes: https://youtu.be/bK6SkmZ-eqs?list=PLl…
Friedrich Hayek: https://youtu.be/lVB40FR7vIU?list=PLl…
Karl Marx: https://youtu.be/K6OUDVG5jy8?list=PLl…
Historian Bettany Hughes travels to India, Greece and China on the
trail of three giants of ancient philosophy. To begin, she investigates
the revolutionary ideas of the Buddha.
History Documentary hosted
by Bettany Hughes, published by BBC in 2015 - English narration Buddha
Historian Bettany Hughes investigates the ideas of ancient philosophers,
starting with the Indian nobleman Siddhartha Gautama, more popularly
known as Buddha. Thought to have been lived and tought between the sixth
and fourth centuries BC, the sage and holy man inspired a diverse
belief system that influences the lives of millions of people to this
day. She travels to India, where Buddha experienced the challenging
ideas and extreme methods of wandering `truth seekers’, after he had
abandoned his family and homeland in the Himalayas to embark on his
philosophical quest to find a solution to human suffering.
Category
Travel & Events
Watch the “Masters of Money” documentary series here:
https://www.youtube.com/playlist?list=PLl8A…
https://en.wikipedia.org/wiki/History_of_Buddhism_in_India
History of Buddhism in India
From Wikipedia, the free encyclopedia
Jump to navigation
Jump to search
Indian Buddhists Sanchi Stupa from Eastern gate, Madhya Pradesh.jpg
The Great Stupa at Sanchi, located in Sanchi, Madhya Pradesh is a Buddhist shrine in India
Total population
8,442,972 (0.70%) in 2011[1]
Regions with significant populations
Maharashtra · West Bengal · Madhya Pradesh · Uttar Pradesh · Sikkim ·
Arunachal Pradesh · Jammu and Kashmir · Tripura · Karnataka
Languages
Marathi • Hindi • Bengali • Sikkimese • Tibetan • Kannada
The Mahabodhi Temple, a UNESCO World Heritage Site, is one of the four
holy sites related to the life of the Lord Buddha, and particularly to
the attainment of Enlightenment. The first temple was built by The
Indian Emperor Ashoka in the 3rd century BC, and the present temple
dates from the 5th century or 6th century AD. It is one of the earliest
Buddhist temples built entirely in brick, still standing in India, from
the late Gupta period.[2]
Rock-cut Lord –Buddha– Statue at Bojjanakonda near Anakapalle of Visakhapatnam dist in AP
Ancient Buddhist monasteries near Dhamekh Stupa Monument Site, Sarnath
Devotees performing puja at one of the Buddhist caves in Ellora Caves.
Buddhism is a world religion, which arose in and around the ancient
Kingdom of Magadha (now in Bihar, India), and is based on the teachings
of Siddhārtha Gautama[note 1] who was deemed a “Buddha” (”Awakened
One”[4]). Buddhism spread outside of Magadha starting in the Buddha’s
lifetime.
With the reign of the Buddhist Mauryan Emperor Ashoka,
the Buddhist community split into two branches: the Mahāsāṃghika and the
Sthaviravāda, each of which spread throughout India and split into
numerous sub-sects.[5] In modern times, two major branches of Buddhism
exist: the Theravāda in Sri Lanka and Southeast Asia, and the Mahāyāna
throughout the Himalayas and East Asia.
The practice of Buddhism
as a distinct and organized religion lost influence after the Gupta
reign (c.7th century CE), and declined from the land of its origin in
around 13th century, but not without leaving a significant impact.
Except for Himalayan region and south India, Buddhism almost became
extinct in India after the arrival of Islam in late 12th century.
Presence of Buddhism is still found in the Himalayan areas such as
Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal,
and the Lahaul and Spiti areas of upper Himachal Pradesh. According to
the 2011 census, Buddhists make up 0.7% of India’s population, or 8.4
million individuals. Traditional Buddhists are 13% and Navayana
Buddhists (Converted or Neo-Buddhists) comprise more than 87% of Indian
Buddhist community according to 2011 Census of India.[6][7][8][9][6]
Contents
1 Siddhārtha Gautama
2 Buddhists
3 Buddhist movements
3.1 Early Buddhism Schools
3.2 Mahāyāna
3.3 Vajrayāna
4 Strengthening of Buddhism in India
4.1 The early spread of Buddhism
4.2 Aśoka and the Mauryan Empire
4.3 Graeco-Bactrians, Sakas and Indo-Parthians
4.4 Kuṣāna Empire
4.5 The Pāla and Sena era
5 Dharma masters
6 Decline of Buddhism in India
6.1 The Hun invasions
6.2 Turkish Muslim conquerors
6.3 Surviving Buddhists
6.4 Causes within the Buddhist tradition of the time
7 Revival of Buddhism in India
7.1 Dalit Buddhist movement
7.2 Tibetan Buddhism
7.3 Vipassana movement
8 Status in India
8.1 Census of India, 2011
9 See also
10 Notes
11 References
12 Further reading
13 External links
Buddhism is a world religion, which arose in and around the ancient…
8 Buddhism in Modern World
https://www.youtube.com/watch…
Why Buddhism and the Modern World Need Each Other
Harvard Divinity School
Published on Apr 6, 2015
The highest ideal of the modern West has been social transformation: to
restructure our societies so that they are more just. The most
important goal for Buddhism is to awaken (the Buddha means “the
Awakened”): personal transformation. Dr. David Loy explores how we need
both, not just because these ideals complement each other, but because
each project needs the other if it is to be successful.
Dr. David Loy is a writer, scholar, and Zen teacher in the Sanbo Kyodan
tradition of Japanese Zen Buddhism. Dr. Loy’s recent research has
focused upon the encounter between Buddhism and modernity, exhibiting
special concern regarding social and ecological issues.
Learn more about Harvard Divinity School and its mission to illuminate, engage, and serve at www.hds.harvard.edu.
Category
Education
The highest ideal of the modern West has been social transformation: to restructure our societies so that…
https://www.youtube.com/watch?v=e5xskf3_nIc
Applied Buddhism in the Modern World
DharmaRealmLive
Published on Nov 19, 2015
Applied Buddhism in the Modern World, a DRBA presentation from the 2015
Parliament of the World’s Religions at Salt Lake City, UT
Panelist share their experiences on applying the principles of Buddhism
to the often challenging situations presented by modern society.
ModeratorJames Nguyen
Panelist: Ven. Jin He, Rev. Jin Chuan, Fedde de Vries, Sandy Chiang, Angela A. Justice, Yuen-Lin Tan
What place do the teachings of Buddhism have in our current society?
Come listen to a panel of speakers across different walks of life share
their experiences and challenges of cultivation amidst day-to-day life.
Come for a lively and open discussion as our panelist share their
experiences on how the rubber meets the road in applying the principles
of Buddhism to the often challenging situations presented by modern
society. Our panel will include monastic and non-monastic, including
working professional, student, academic, across different gender and
ethnic backgrounds from a millennial/late millennial age bracket.
0:00 Introduction
4:30 Sharing by Rev. Jin Chuan
9:50 Sharing by Yuen-Lin Tan
15:21 Sharing by Angela A. Justice
19:41 Sharing by Ven. Jin-He
23:14 Sharing by Fedde de Vries
26:46 Sharing by Sandy Chiang
29:00 Sharing experiences on applying precepts by panelists
43:52 Comments from Rev. Heng Sure
Category
Nonprofits & Activism
Applied
Buddhism in the Modern World, a DRBA presentation from the 2015
Parliament of the World’s Religions at Salt Lake City, UT Panelist share
their…
You were kind enough to register me for the session running from August 13, 2018 through September 21, 2018. The course began on Monday, August 13, 2018.
Please send to
Jagatheesan Chandrasekharan
buddhasaid2us@gmail.com
jcs4ever@outlook.com
sarvajanow@yahoo.co.in
the learning elements (LEs) which is not made available at 5 PM EDT or UTC-5 on the day before the date given in the syllabus.
Hence
the suggested actions that I should have taken on August 13, 2018 to
get started in the course has not become a possibility :
- Go to the Getting Started section of Week 1 under My Courses on the Wisdom from World Religions website (https://wisdomfromworldreligions.com
).
Open The First Things To Do In This Course to take your initial steps.
Watch the orientation video.
Access the syllabus or keep it somewhere convenient.
Familiarize yourself with the plan of daily activities in Daily Course Activities.
Take
the pretest, which will measure your general knowledge of the world’s
religions. Don’t worry about the grade—60% is passing for this and all
tests in this course, and everyone who completes it will be able to go
on to take the rest of the course, regardless of grade.
Go
to your preferred Discussion Group (Seeker, Proficient, or Adept) under
Community, read the short description of each of the three groups, and
choose your preferred group (you can change groups at any time as you
like!):
Post
your first message in which you introduce yourself and let us know your
name and country of residence, the reason you’re taking the course, and
what you hope to get from the course.
Please
read the Troubleshooting and FAQs section directly above the Getting
Started section in Week 1 for help on some of the common issues that can
occur at the beginning of the course.
Cordially,
Jagatheesan Chandrasekharan
buddhasaid2us@gmail.com
jcs4ever@outlook.com
sarvajanow@yahoo.co.in
http://sarvajan.ambedkar.org
SARVAJAN HITAYA SARVAJAN SUKHAYA - FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY
World Bank Country Director Meets C.M.
Lucknow : October 11 , 2007 On the request of the Uttar Pradesh Chief Minister, Km. Mayawati, the World Bank has accepted to provide Rs. 18,000 crore as financial assistance for the alleviation of poverty and different projects, especially for the downtrodden people living in rural areas of the State. The World Bank would provide maximum assistance for good administration, road, employment, irrigation, agriculture, health, urban infrastructure facilities, poverty alleviation, besides rural development. The Chief Minister was talking to the World Bank Country Director, Ms. Isabel M. Guerrero on Thursday at her government residence, who came here with the delegation. She said that State Government was committed for providing basic facilities to all sections of the society besides, removal of unemployment and poverty. The Uttar Pradesh was the most populous State of the country, where maximum people lived in villages. The State Government had implemented several schemes for the betterment and welfare of scheduled caste/scheduled tribes, backwards and poor people of upper caste. The World Bank should provide maximum financial assistance to the Uttar Pradesh keeping in view the large population of the State, she added. Km. Mayawati said that she was meeting for the first time with the representatives of the World Bank after the formation of her government for the fourth time. Expressing her happiness, she said that the World Bank had always cooperated for providing help to Uttar Pradesh. She expressed the hope that World Bank would give maximum financial assistance to the state according to the needs. She assured that all possible efforts would be made for fulfilling the recommendations of World Bank. The country director, Ms. Guerrero while giving assurance to the chief minister for providing maximum financial assistance to the state, said that World Bank was always ready for cooperation for the speedy development of the state, besides poverty alleviation. She said that World Bank was committed for achieving the target of ‘poverty free world’. Uttar Pradesh being the most populous state, the poverty was the biggest challenge here, she said adding that through poverty alleviation from Uttar Pradesh, we could become successful in removing the poverty from the country and the world, she added. Ms. Guerrero said that Uttar Pradesh could be brought to the front line like other states by speedy development. The state had financial problems besides, the challenge of development for the people living below the poverty line. She expressed the hope that Uttar Pradesh would develop speedily by providing basic facilities to the people with its firm determination. The World Bank was trying its best efforts for providing these facilities of health, education, road, energy etc. she added. On this occasion, the Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. P. K. Mishra, A.P.C. Mr. Anees Ansari, I.D.C. Mr. Atul Kumar Gupta, Principal Secretary Finance Mr. Shekhar Agarwal, Principal Secretary Planning Mr. V. Venkatachalam, Principal Secretary to CM Mr. V. K. Sharma and Mr. Shailesh Krishna were present, besides other officers. *******
Online edition of India’s National Newspaper
Friday, Oct 12, 2007
U.P. to get World Bank aid
Special Correspondent
For poverty alleviation and other programmes in the State |
CM Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro meet
The lending agency has also agreed to help the State Govt. in development of infrastructure
LUCKNOW: The World Bank has agreed to provide financial assistance of around Rs.18,000 crore to Uttar Pradesh for poverty alleviation and other programmes related to improving the economic lot of the rural poor.
In addition, the world’s premier lending agency has agreed to help the State Government in development of infrastructure like roads, electricity, employment, irrigation, health, agriculture and rural projects till 2012.
This was the outcome of a meeting between Chief Minister Mayawati and the World Bank’s Country Director for India, Isabella M. Gurerro, here on Thursday. The Chief Minister apprised the World Bank official that her Government was committed to removal of poverty and unemployment and providing basic facilities to all sections of the population.
Ms. Mayawati impressed upon Ms. Gurero that UP should be treated as a special case and more funds should be made available to the State.Ms. Mayawati said that apart from being the State with the largest population, the majority of people in UP lived in the villages. The maximum population was those of the Scheduled Castes and Tribes and Other Backward Classes and the poor among the upper castes.
The Chief Minister said her Government had launched several schemes for improving their lot.
Ms. Mayawati expressed optimism that the World Bank would agree to provide financial assistance in keeping with the development needs of the State and assured the Country Director that efforts would be made to follow the Bank’s suggestions.
Ms. Gurerro noted that UP was making rapid strides in development and said the Bank would be ready to help in removing poverty from the region. Since UP has the largest population in the country, poverty was a huge challenge, she said, adding that poverty alleviation in UP would mean finishing poverty in India.
Lucknow to have mint park
Special Correspondent
Will boost export of the spice from Uttar Pradesh |
LUCKNOW: With Uttar Pradesh being the country’s biggest producer of mint, a mint park is to be set up in Lucknow, opening up new vistas for mint export from the region.
To be funded by the Spices Board of the Union Commerce Ministry, the mint park will be on the lines of the spices parks managed by the Spices Board.
The announcement was made by Union Minister of State for Commerce Jairam Ramesh at an Interface on “Mint-2007” here earlier this week. He said the park would be set up on 100 acres of land to be provided by the UP Government. State Agriculture Production Commissioner Anis Ansari, who was present at the discussions here, was asked by the Union Minister to facilitate the availability of land.In 2006-07 the export of spices from India was worth Rs. 3400 crore. Mint export was about one-third of the total export of spices.
Value addition
With UP farmers increasingly diversifying into mint production, Mr. Ramesh said the proposed mint park would be a value addition. He said a black pepper and cardamom park in Kerala, a chillies park in Andhra Pradesh and an organic spices park in Assam are the other projects lined up for enhancing the export of spices and augmenting the income of farmers.
He also announced that laboratories would be set up with the help of the Spices Board in the five mint production areas of UP in Chandausi near Moradabad, Bareilly, Rampur, Sambhal and Barabanki for providing quality raw material to the farmers. He said the Lucknow-based Central Institute of Medicinal and Aromatic Plants would help the farmers procure distillation units for extracting oil from mint. Farmers would get a 25 per cent subsidy under the National Horticulture Mission.
Alleged drug peddler arrested
Varanasi: Police on Thursday arrested an alleged drug peddler and seized over one kg of charas worth Rs.1 lakh in the market from Mirghat area here. Acting on a tip off, police raided the area and arrested a Sunil Sahni and seized 1100 gms of charas from him, Rajiv Malhotra , SP, Varanasi said. Later, he was sent to jail by a court. The SP also said that the peddler was involved in supplying drugs to foreign tourists
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2716 Fri 17 Aug 2018 LESSON (57) Fri 17 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
WELCOME TO MAHABODHI RESEARCH CENTRE
(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bengaluru)
A Centre for Theravada Buddhist Studies
WELCOME TO MAHABODHI RESEARCH CENTRE
(Affiliated to Karnataka Sanskrit University, Govt. of Karnataka, Bengaluru)
A Centre for Theravada Buddhist Studies
The Buddha Dhamma or Buddhism is the fruit
of a most intensive search conducted over a long period of time by a
compassionate noble prince whose heart was going out to help suffering
beings. This Flower of Mankind is none other than Gotama, the Buddha,
who lived and taught 26 centuries ago in India. It is so inspiring and
pragmatic teaching, that a fifth of the world today follows him
devotedly.
CERTIFICATION COURSE IN THERAVADA BUDDHIST STUDIES
This is indeed a great opportunity for
all those interested in the Teachings of the Buddha in its original
form, as preserved in the Pali language – The tipitaka. Regular Courses
are offered by the MRC. Currently Diploma in Theravada Buddhist Studies,
Certification courses in Theravada Buddhist Studies are going on and
further Bachelor master study program will be undertaken. At present 14
Ph. D scholar are pursuing their research study.
DIPLOMA IN THERAVADA BUDDHIST STUDIES
This is indeed a great opportunity for
all those interested in the Teachings of the Buddha in its original
form, as preserved in the Pali language – The tipitaka. Regular Courses
are offered by the MRC. Currently Diploma in Theravada Buddhist Studies,
Certification courses in Theravada Buddhist Studies are going on and
further Bachelor master study program will be undertaken. At present 14
Ph. D scholar are pursuing their research study.
To provide value based education on Buddhist ethics and morality, for achieving higher goal of material and spiritual progress.
To become future ambassadors of peace and future leader in the society.
Morality, meditation, wisdom for the ultimate perfection.
Happiness and well being with compassion and love.
OUR VISION
To promote the four modes of sublime
living (Brahma-vihàra) which would lead to the establishment of peaceful
and prosperous world.
To abstain from evil deeds and practice good deeds.
To train more Dhammadutas, Qualified upasakas and upasikas endowed with
good morality and well-versed in Piñaka literature and meditation
practice.
OUR MISSION
To share the genuine Theravàda Buddhism with the people of the world.
To Study, teach and practice Theravada Buddhism as found in Pàli Tipiñaka containing the original teachings of the Buddha.
To organize practical programs of meditation, mind training and practice of Thervàda Buddhism goals.
Mahabodhi Research Centre
(Affiliated to Karnataka Samskrit University)
(Govt. of Karnataka, Bangalore)
Maha Bodhi Society
No.14, Kalidasa Road
Gandhinagar, ngaluru -560009
Diplma in Theravada Buddhist Studies - 1 Year Course
DIPLOMA In Buddhist Studies (DBS)
https://www.youtube.com/watch?v=rdZwH9YeILA
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
Published on Jun 25, 2016
https://www.youtube.com/watch?v=V5W2t9tXW-Y&t=28s
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
The People
Published on Jun 25, 2016
Hello, and welcome back, in this lesson we are going to study the Pali
Pronunciation. The first thing to know about Pali is that it was an oral
language, it had no script of its own. All Theravada countries has its
own script for Pali and we shall use roman script for this course.
There are 41 letters in Pali, 8 Vowels, and 33 consonants. For this
lesson, we will study 8 Vowels and see how to pronounce them. The eight
Vowels are: a, ā, i, ī, u, ū, e, o.
A= cut=Dhamma
Ā=Father =Dāna
I=east=Sila
Ī=Bee=Dīgha
U=oops=Sutta
Ū=Cool=Bhūpāla
E=Pay=Nare
O=Open=Putto
Category
Education
Pali
(Pāli) is a Prakrit language native to the Indian subcontinent. It is
widely studied because it is the language of many of the earliest extant
literatur…
https://www.youtube.com/watch?v=_nGl2l1Ls7U&pbjreload=10
https://www.youtube.com/watch?v=rdZwH9YeILA
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
https://www.youtube.com/watch?v=rdZwH9YeILA
Learn Basic Pāli Grammar Episode 02: Pāli Vowels
The People
Published on Jun 25, 2016
Hello, and welcome back, in this lesson we are going to study the Pali
Pronunciation. The first thing to know about Pali is that it was an oral
language, it had no script of its own. All Theravada countries has its
own script for Pali and we shall use roman script for this course.
There are 41 letters in Pali, 8 Vowels, and 33 consonants. For this
lesson, we will study 8 Vowels and see how to pronounce them. The eight
Vowels are: a, ā, i, ī, u, ū, e, o.
A= cut=Dhamma
Ā=Father =Dāna
I=east=Sila
Ī=Bee=Dīgha
U=oops=Sutta
Ū=Cool=Bhūpāla
E=Pay=Nare
O=Open=Putto
Category
Education
Hello, and welcome back, in this lesson we are going to study the Pali Pronunciation. The first thing to…
https://www.youtube.com/watch?v=9jAPBTF9SWU
THE BLESSED NOBLE AWAKENED ONE-THE TATHAGATA
At Sedaka
1: The Acrobat
I have heard that on one occasion the Blessed One was living among the Sumbhas. Now there is a Sumbhan town named Sedaka.
There the Blessed One addressed the Spiritual Community of The True
Followers of The Path Shown by The Blessed Noble Awakened One The
Tathagata, “Spiritual Community of The True Followers of The Path Shown
by The Blessed Noble Awakened One The Tathagata!”
“Yes, lord,” the Spiritual Community of The
True Followers of The Path Shown by The Blessed Noble Awakened One The
Tathagata responded.
The Blessed One said, “Once upon a time,
Spiritual Community of The True Followers of The Path Shown by The
Blessed Noble Awakened One The Tathagata, a bamboo acrobat, having
erected a bamboo pole, addressed his assistant, Frying Pan: ‘Come, my
dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.’
“‘As you say, Master,’ Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.
“So then the bamboo acrobat said to his
assistant, ‘Now you watch after me, my dear Frying Pan, and I’ll watch
after you. Thus, protecting one another, watching after one another,
we’ll show off our skill, receive our reward, and come down safely from
the bamboo pole.’
“When he had said this, Frying Pan said to
him, ‘But that won’t do at all, Master. You watch after yourself, and
I’ll watch after myself, and thus with each of us protecting ourselves,
watching after ourselves, we’ll show off our skill, receive our reward,
and come down safely from the bamboo pole.’
“What Frying Pan, the assistant, said to her Master was the right way in that case.
“Spiritual Community of The True Followers of
The Path Shown by The Blessed Noble Awakened One The Tathagata, a frame
of reference is to be practiced with the thought, ‘I’ll watch after
myself.’ A frame of reference is to be practiced with the thought, ‘I’ll
watch after others.’ When watching after oneself, one watches after
others. When watching after others, one watches after oneself.
“And how does one, when watching after
oneself, watch after others? Through pursuing [the practice], through
developing it, through devoting oneself to it. This is how one, when
watching after oneself, watches after others.
“And how does one, when watching after others,
watch after oneself? Through endurance, through harmlessness, and
through a mind of kindness & sympathy. This is how one, when
watching after others, watches after oneself.
“A frame of reference is to be practiced with
the thought, ‘I’ll watch after myself.’ A frame of reference is to be
practiced with the thought, ‘I’ll watch after others.’ When watching
after oneself, one watches after others. When watching after others, one
watches after oneself.”
Uttara the Deva’s Son
At Rajagaha. As he was standing to one side, Uttara the deva’s son recited this verse in the Blessed One’s presence:
Life is swept along,
next-to-nothing its span.
For one swept on by aging
no shelters exist.
Perceiving this danger in death,
one should do deeds of merit
that bring about bliss.
[THE BLESSED NOBLE AWAKENED ONE-THE TATHAGATA:]
Life is swept along,
next-to-nothing its span.
For one swept to old age
no shelters exist.
Perceiving this danger in death,
one should drop the world’s bait
and look for peace
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2715 Thu 16 Aug 2018 LESSON (56) Thu 16 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with
the religious and spiritual wisdom of the world’s great faith
traditions to attain Eternal Bliss as Final Goal.
Welcome to Wisdom from World Religions
Thank you for contacting Siemens PLM
Software. We have received your form submission and will respond to your
feedback/inquiry soon.
https://www.facebook.com/WisdomFromWorldReligions/
Are you curious what past participants have thought of Wisdom from World Religions?
Below, I’ve collected a sampling of testimonials from others who have
taken this free online course based on Sir John Templeton’s book Wisdom
from World Religions: Pathways Toward Heaven on Earth. I hope that their
positive feedback persuades you to register today for this six-week
online course. After all, it’s free! What do you have to lose?
“This is the first on-line course that I’ve ever taken and I’m surprised to find it quite compelling and enjoyable.”
– D. (U.S.A.)
“… the format and delivery of the course is very fitting for working adults.”
– N. (Singapore)
“For me this course offer[s] me the opportunity to see how other religions and beliefs [operate].”
– T. (U.S.A.)
“… a complete and holistic view of different religions and [their]
evolutions till now. Great teaching compiled by Sir John and the way
those things are put by Prof. K Rose.”
– D. (India)
“The
sensitivity of the teacher to the varied backgrounds and the differing
levels of religious observance and understanding of participants [was
valuable].”
– P. (U.S.A.)
“F. Nightingale (considered as a
mother of modern nursing) called being in the gilded cage. I’ve been
seeking where/ how others to find a ‘key’ to open their cages. This
course has been very helpful.”
– Y. (U.S.A.)
Register today at: https://wisdomfromworldreligions.com/
and join me on August 13th, 2018 to experience what these men and women
have described. Registration is open to all, including past
participants.
Warmly,
Professor Ken Rose
P.S.
Through generous funding from the Templeton World Charity Foundation,
the first 2,000 registrants—including you, if you act quickly—will have
their tuition waived. I encourage you to register and invite your
friends to take Wisdom from World Religions tuition-free.
https://in.pinterest.com/pin/252272016610343300/
A Collection of Doctrine - The True Practice of The Blessed Noble Awakend One - The Tathagata Talks
One who wishes to reach the Buddha-Dhamma must firstly be one who has
faith or confidence as a foundation. He must understand the meaning of
Buddha-Dhamma as follows:
The Blessed Noble Awakend One - The Tathagata: the One-Who-Knows, the one who has purity, radiance and peace in his mind.
Doctrine - The True Practice of The Blessed Noble Awakend One - The Tathagata:
the characteristics of purity, radiance and peace which arise from morality, concentration and wisdom.
Therefore, one who is to reach the The Blessed Noble Awakend One -
The Tathagata:- Doctrine - The True Practice of The Blessed Noble
Awakend Oneis one who cultivates and develops morality, concentration
and wisdom within himself.
https://in.pinterest.com/pin/537195061800577617/
https://in.pinterest.com/pin/537195061800577617/
“Listening is a very deep practice. You have to…
“Listening
is a very deep practice. You have to empty yourself. You have to leave
space in order to listen especially to people we think are our enemies -
the ones we believe are making our situation worse. When you have shown
your capacity for listening and understanding, the other person will
begi…
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https://www.youtube.com/watch?v=cff3btkXjp0
LALBAGH BOTANICAL GARDEN
INDEPENDENCE DAY CELEBRATIONS AT LALBAGH 2018 (FLOWER SHOW)| GLASS HOUSE | DARSHAN KM | B’LURU,Sadaqat India
Darshan Km
Published on Aug 12, 2018
Independence day celebrations at Lalbagh ( flower show) GLASS HOUSE , Bengaluru.
It is a short video shot by Darshan Km.
Category
People & Blogs
Independence day celebrations at Lalbagh ( flower…
https://www.youtube.com/watch?v=gOP4FDCnFqM
Lalbagh Flowershow 2018 Independence Day Special Latest ಲಾಲ್ಬಾಗ್ ಹೂವಿನ ಪ್ರದರ್ಶನ [NEW][1080]
Indian globetrotting
Published on Aug 4, 2018
The Independence Day Flower Show August 2018 at Lalbagh will be
dedicated to Indian Armed Forces. Flower show will start from August 4th
to August 15.
Replica of PSLV,
GSLV, Akash and Bhramos Missiles are displayed in the Flower Show at
Lalbagh. The Glass House at Lalbagh which is the main center for Flower
Show will have a model of the War Memorial Amar Jawan Jyothi and
depiction of Soldiers guarding various zones Costal, Desert and
Mountains. Another Replica of th Siachin, The Highest Military Base in
the world is also created inside the Lalbagh Glass House. Flower Show
will depicts military camps, air-borne jets, a helipad and a symbolic
Siachin Glacier as well as radars and other equipment.
Flower Show
also depicts a floral replica of Old Film Reel, Clapboard and Cameras
for commemorating 85 years of Kannada Film Industry. The Film reel is
45ft long and is made of 15,000 roses.
Date: August 4 to August 15
Time: 9.300AM IST to 7.00PM IST
Entry Fee: 70.00INR for Adult and 10.00INR for childrens
Music by
nner Light by Kevin MacLeod is licensed under a Creative Commons Attribution license (https://creativecommons.org/licenses/…)
Source: http://incompetech.com/music/royalty-…
Artist: http://incompetech.com/
Category
Travel & Events
The Independence Day Flower Show August 2018 at Lalbagh will be dedicated to Indian Armed Forces.…
https://scroll.in/latest/890477/rupee-drop-pm-modi-has-finally-done-something-we-could-not-do-in-70-years-says-congress
[《70 वर्ष में पहली बार 70 के पार गिरा रूपया !
70 वर्ष का नित नया राग आलापने वाले मोदी जी ने 70 साल में जो नहीं हुआ
वो कर दिखाया !
लुढ़कती अर्थव्यवस्था, लुटता ईमान,
गिरता रुपया,बोलिये मोदी जी,
अब कौन गिरा रहा है, देश का मान?》]
https://scroll.in/…/rupee-drop-pm-modi-has-finally-done-som…
Rupee drop: ‘PM Modi has finally done something we could not do in 70 years,’ says Congress
‘The falling rupee and failing economy is Modiji’s Independence Day gift to the nation,’ the Opposition party said.
Yesterday · 07:42 pm
Scroll Staff
The Congress on Tuesday criticised the policies of Prime Minister
Narendra Modi’s government after the Indian rupee hit a record low,
touching 70.08 against the US dollar in early trade. The Opposition
party took a jibe at the prime minister by citing Modi’s constant claims
that his government would achieve in 60 months what the Congress had
failed to accomplish in the “60 years” of its existence as a dominant
party in the nation’s politics.
“Modiji finally managed to do something that we couldn’t do in 70 years,” the Congress tweeted.
Congress President Rahul Gandhi took to Twitter to rebuke the prime
minister and shared a video of Modi criticising the erstwhile
Congress-led United Progressive Alliance government for a drop in the
rupee’s value in 2013. “The Indian Rupee just gave the Supreme Leader, a
vote of no confidence, crashing to a historic low,” Gandhi tweeted.
The Opposition party said: “The falling rupee and failing economy is
Modiji’s Independence Day gift to the nation! ‘Modinomics’ has wreaked
havoc for India’s economy and left it in dire straits. A falling Rupee
is the stark symbol of the abject failures and economic mismanagement.”
The government, however, blamed external factors for the depreciation,
which it said will ease going forward, PTI reported. There is “nothing
at this stage to worry”, Economic Affairs Secretary Subhash Chandra Garg
said.
The #Rupee
and the Modi government hit a record low, adding to the farmer
suicides, scarce job creation, and rampant unemployment that abound.
When will the PM and his party take responsibility for the deplorable
state of the economy that their policies have created? https://t.co/P5xzyaMEOt
— Jyotiraditya Scindia (@JM_Scindia) August 14, 2018
देश के इतिहास में पहली बार
1 डॉलर = ₹69.93
आज फ़िर दोहराने योग्य-
गिरते रुपये पर मोदी जी की अमूल्य वाणी
“..जिस प्रकार से रूपया गिरता जा रहा है
विश्व व्यापार में भारत टिक नहीं पायेगा
..यह सिर्फ़ आर्थिक कारणों से नहीं हुआ,ये आपकी जो भ्रष्ट राजनीति है..उसके कारण हुआ है” pic.twitter.com/dZmpR4NfOq
— Randeep Singh Surjewala (@rssurjewala) August 14, 2018
70 वर्ष में पहली बार 70 के पार गिरा रूपया !
70 वर्ष का नित नया राग आलापने वाले मोदी जी ने 70 साल में जो नहीं हुआ
वो कर दिखाया !
लुढ़कती अर्थव्यवस्था, लुटता ईमान,
गिरता रुपया,बोलिये मोदी जी,
अब कौन गिरा रहा है, देश का मान? #Rupee pic.twitter.com/VKGQfBwmFq
— Randeep Singh Surjewala (@rssurjewala) August 14, 2018
The Indian #Rupee just gave the Supreme Leader, a vote of NO
confidence, crashing to a historic low. Listen to the Supreme Leader’s
master class on economics in this video, where he explains why the Rupee
is tanking. pic.twitter.com/E8O5u9kb23
— Rahul Gandhi (@RahulGandhi) August 14, 2018
Modiji finally managed to do something that we couldn’t do in 70 years. pic.twitter.com/jCFH79YrCQ
— Congress (@INCIndia) August 14, 2018
—
Peace Is Doable
https://defence.pk/pdf/threads/america-enlisted-rss-in-one-of-the-biggest-terrorist-organisation-in-the-world.444113/
America enlisted RSS in one of the Biggest Terrorist Organisation in the World
https://en.wikipedia.org/wiki/Chitpavan
The
alleged haughty behaviour by the upstart Chitpavans caused conflicts
with other communities which manifested itself as late as in 1948 in the
form of anti-Brahminism after the killing of Mahatma Gandhi by Nathuram
Godse, a Chitpavan. Vinayak Damodar Savarkar, the founder of the Hindu
nationalist political ideology Hindutva, was a Chitpavan Brahmin and
several other Chitpavans were among the first to embrace it because they
thought it was a logical extension of the legacy of the Peshwas and
caste-fellow Tilak.[41] These Chitpavans felt out of place with the
Indian social reform movement of Phule and the mass politics of Gandhi.
Large numbers of the community looked to Savarkar, the Hindu Mahasabha
and finally the RSS. Gandhi’s assassins, Narayan Apte and Nathuram
Godse, drew their inspiration from fringe groups in this reactionary
trend.
99.9% Sarvajan Samaj must unite to see that the 0.1%
intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting, mob lynching, lunatic,mentally
retarded foreigners of Bene Israel chitpavan brahmins of Rowdy Rakshasa
Swayam Sevaks (RSS) are caught hold and put in mental asylums for
practicing hatred, anger, jealousy and delusion which are defilement of
the mind.
They emboldened after gobbling the Master Key by tampering
the fraud EVMs by the Murderer of democratic institutions (Modi) for BJP
(Brashtachar Jiyadha Psychopaths).
The
CJI must dissolve the Central Government and go for fresh polls with
Ballot Papers since the ex CJI Sathasivam is the one who committed a
grave error of judgement by ordering that the EVMs must be replaced in a
phased manner where the question of replacement is in itself the proof
that the EVMs could be tampered. And the software and its source code is
not made public to the people of this democratic country.
[Leave aside the poor and ill-educated, how
many of the well off and educated, now above 50 or so, would be able to
produce the birth certificates of their foreparents?
This pointed query shows up the hugely monstrous nature of the ongoing exercise.
Never mind it’s overseen by the Supreme Court.]
Does Amit Shah Have His Father’s Birth Certificate to Prove Citizenship: Mamata Banerjee
While
taking dig at the government over the Assam NRC issue, Mamata Banerjee
said that even cows should make their birth certificates, else they will
also be asked to leave one day.
Sujit Nath | News18.com
Updated:August 14, 2018, 9:15 PM IST
Does
Amit Shah Have His Father’s Birth Certificate to Prove Citizenship:
Mamata Banerjee File photos of West Bengal CM Mamata Banerjee and BJP
chief Amit Shah.
This Gruelling Family Is Seeking Your Generous Donation
Effective Natural Remedies And Tips For Hair Growth
Kolkata:
West Bengal Chief Minister Mamata Banerjee on Tuesday pulled up the
Assam government alleging that those left out of the National Register
of Citizen (NRC) draft are being slapped with fake cases.
Addressing
a press conference in Kolkata, Mamata said, “They are being harassed by
the Assam government and several people are already in detention camps.
I would like to ask if the NRC process is peaceful, then why 400
companies of security forces are being stationed in Assam. BJP leaders
are thumping their chest to justify this NRC.”
She
said, “NRC is a citizenship issue and people were left out based on
their language. Out of the 40 lakh people who were not included in the
NRC list, 38 lakh are Bengali-speaking Hindu and Muslim people. What is
their crime? Their crime is that they speak Bangla. They are doing this
for vote bank politics.”
Coming
down heavily on BJP president Amit Shah, she said, “I would like to ask
Amit Shah whether he has citizenship documents of his father and mother.
Back in the day, very few people used to have these documents. If
tomorrow, Mahatma Gandhi’s family members fail to show his citizenship
documents, then should we presume that he was not an Indian? BJP is
dividing people for their vested political interests.”
While
taking dig at the government, she further added, “Even cows should make
their birth certificates, else they will also be asked to leave one
day.”
Mamata’s sharp attack on
Amit Shah comes after the BJP president, while addressing a huge
gathering at Kolkata’s Mayo Road on August 11, made it clear that the
BJP would make NRC and illegal infiltration one of their main poll
planks in Bengal for the 2019 Lok Sabha elections.
He
had said, “I would like to ask Mamata ji why she is protecting
Bangladeshi infiltrators. We will go ahead with the NRC plan and will
push back each and every infiltrator.”
Speaking
on ‘One Nation, One Election’, Mamata said, “It is not practical. It
may be applicable for local elections. Suppose tomorrow there is no
stability and the central government falls, how will the state
government and central government go for elections again?”
Ruling
Trinamool Congress (TMC) in West Bengal has vehemently opposed the ‘One
Nation, One Poll’ idea as proposed by Prime Minister Narendra Modi.
–
Peace Is Doable
વડોદરાઃ રાષ્ટ્રીય સ્વંયસેવક સંધ(RSS)ના ટ્રેનિંગ કેમ્પમાં કાર્યકર્તાઓને લાઠીદાવની ટ્રેનિંગ આપતા મોહન…
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Posted by:
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2714 Wed 15 Aug 2018 LESSON (55) Wed 15 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions to attain Eternal Bliss as Final Goal.
Welcome to Wisdom from World Religions
This course seeks to give clear and inspiring answers to many of life’s big questions:
• Is death the end of
life?
Thank you for your email and. I have registered you for the upcoming session under the Username: buddhasaid2us
If you have forgotten your password, you can
reset your password by clicking on the following link, keying in your
username (not email), creating a new password and confirming it, then
clicking on
the blue Change Password button: http://wisdomfromworldreligions.com/default.aspx?ctl=PasswordReset&resetToken=c9a5315d-ae04-4cc3-8ccc-022d136f27b8
Sincerely,
Professor Kenneth Rose and the Wisdom from World Religions Team
From: Jagatheesan Chandrasekharan <buddhasaid2us@gmail.com>
Sent: Monday, August 13, 2018 12:56 AM
To: Rose, Kenneth <KRose@gtu.edu>
Subject: Re: Welcome to Wisdom from World ReligionsRespected
Professor Kenneth Rose and the Wisdom from World Religions Team
Thank you for registering me for the upcoming session under the Username: buddhasaid2us
Kindly let me know how to access for:
- Open The First Things To Do In This Course to take your initial steps.
- Watch the orientation video.
- Access the syllabus or keep it somewhere convenient.
- Familiarize yourself with the plan of daily activities in Daily Course Activities.
- Take
the pretest, which will measure your general knowledge of the world’s
religions. Don’t worry about the grade—60% is passing for this and all
tests in this course, and everyone who completes it will be able to go
on to take the rest of the course, regardless of grade.
- Go
to your preferred Discussion Group (Seeker, Proficient, or Adept) under
Community, read the short description of each of the three groups, and
choose your preferred group (you can change groups at any time as you
like!):
- Post
your first message in which you introduce yourself and let us know your
name and country of residence, the reason you’re taking the course, and
what you hope to get from the course.
- Please
read the Troubleshooting and FAQs section directly above the Getting
Started section in Week 1 for help on some of the common issues that can
occur at the beginning of the course.
Thanking you
With Kind regards
Jagatheesan Chandrasekharan
buddhasaid2us@gmail.com
http://sarvajan.ambedkar.org
Please note:
All the lessons may be sent to buddhasaid2us@gmail.com
https://in.pinterest.com/pin/774056254680450381/
https://in.pinterest.com/pin/571394271468370645/
https://www.youtube.com/watch?v=Q4LA_LGl1gY
|
www.youtube.com
CSULB MSW SW 675
|
Buddhism Views About Death and Afterlife
Kathy Quimpo
Published on Jul 3, 2013
CSULB MSW SW 675
Category
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CSULB MSW SW 675
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98,697 categories
1,488,613 quotes
(55)
Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata
Taking the Precepts
Going for refuge to the Triple Gem — the Blessed Noble Awakened One - The Tathagata , the Doctrine - The True Practice of The Blessed Noble Awakened One - The Tathagata, and the Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata — is the door of entrance to the The Blessed Noble Awakened One’s practice. To enter the practice we have to pass through this door, but once we have made the initial commitment by taking refuge it is necessary to go further into actual practice. For the The Blessed Noble Awakened One’s practice is not a system of salvation by faith. It is essentially a path leading to nibbana, the end of suffering. At the outset we need a certain degree of faith as the incentive for entering the path, but progress towards the goal depends primarily upon our own energy and intelligence in following the path through each of its successive stages. The teaching takes the attainment of deliverance away from every external resort and places it into our own hands. We have to realize the goal for ourselves, within ourselves, by working upon ourselves with the guidance of the The Blessed Noble Awakened One’s instructions.
The path of liberation that the The Blessed Noble Awakened One points to is the threefold training in moral discipline (sila), concentration (samadhi), and wisdom (pañña). These three divisions of the path rise up each in dependence upon its predecessor — concentration upon moral discipline and wisdom upon concentration. The foundation for the entire path, it can be seen, is the training in moral discipline. Because this first section of the path plays such a pivotal role it is vitally important for the serious practitioner to obtain a clear understanding of its essential meaning and the way it is to be practiced. To aid the development of such an understanding we here present an explanation of the training in sila or moral discipline, giving special attention to its most basic form as the observance of the five precepts (pañcasila). The subject will be dealt with under the following headings: (I) the essential meaning of sila; (II) the five precepts individually explained; (III) the eight precepts; (IV) the benefits of sila; (V) the undertaking of sila; (VI) the breach of sila; and (VII) the similes for sila.
Filed under:
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Posted by:
site admin @ 6:10 am
2713 Tue 14 Aug 2018 LESSON (54) Tue 14 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions to attain Eternal Bliss as Final Goal.
Welcome to Wisdom from World Religions
This course seeks to give clear and inspiring answers to many of life’s big questions:
• What practices can bring God, or a divine reality, into your own experience?
• Is death the end of
life?https://mail.google.com/mail/u/0/#inbox/FMfcgxvxBXxkRGjxnfFvsgCKpxGrLRXw?compose=CllgCJvlHtgvjSCjfkCvjbHqwknSpjjhSwkNxBlMmbjRVGNhpwnTqPdHMJbWlVTwCLcTtkjbdQB
It’s Now or Never. Register for Your Free Online Religion Course
Hello Awakened One,
What are you waiting for? Wisdom from World Religions, a free six-week online course based on Sir John Templeton’s book Wisdom from World Religions: Pathways Toward Heaven on Earth, starts today.
Complete your registration now and prepare to embark on this exciting adventure into the spirit.
To complete your registration, please verify your account by doing one of the following:
- Locate
one of the previous emails we sent you called “Wisdom from World
Religions New User Registration.” This email contains a verification
code and a link to verify your email address.
- Reply to this email asking us to verify your account. After you do so, we will manually register you.
After verifying your account, I encourage you to like our Official Facebook Page, and to remind your friends to join our course as well.
See you in class!
Warmly,
Professor Ken Rose
P.S.
New students and past participants alike are invited to register for
this session of Wisdom from World Religions, which begins today, August
13th. Act now while there are still free slots available!
Respected Sir,
I request you to verify my account to manually register me to complete my registration.
Thanking you,
With kind regards
Awakened One
http://sarvajan.ambedkar.org
[7:06 AM, 8/14/2018] JC: https://thewire.in/government/lynching-is-the-modus-operandi-of-forces-seeking-re-election-in-2019
To
negate our Marvellous,Modern Constitution after gobblin the Master Key
by tampering the fraud EVMs by the Murderer of democratic institutions
(Moi) for the BJP (Brashtachar Jiyadha Psychopaths) for their stealth,
shadowy hindutva cult (musmriti) there is the just 0.1% intolerant,
cunning, crooked, number one terrorists of the world, violent, militant,
ever shooting, mob lynching, lunatic, mentally retarded, rapist
foreigners from Bene Israel chitpavan brahminical belief that the surest
way to cross the perilous Vaitarni river on the way to heaven is to
hang by the tail of a cow.
Well, what do you know, this seems equally true of crossing the majority mark in the Lok Sabha.
Consider the statement by an RSS leader that cow-related lynching will stop only if people ceased to consume beef.
Clearly, Indresh Kumar seems privy to things on the ground that we merely speculate about.
An
even more explicit admonition has come from Vinay Katiyar: Muslims
ought not to touch cows. What could be a more no-nonsense enunciation of
the right-wing political bottom line.
Had the cow been wholly a
subject of faith and not of politics, Kiren Rijiju, a cabinet minister
at the Centre, could hardly be spared by the lynch mobs, having declared
that he eats beef and will continue to do so. Or Manohar Parrikar,
chief minister of Goa, for saying beef will be available in the state.
Nor would the fortunes of beef-eating Meghalaya have remained unaffected
had the Bharatiya Janata Party’s political stakes there not been so
high.
The lynchings then are explicitly the front line of forces
seeking to retain power in 2019 – a campaign where the political is
brutally intended to ride on a fake spiritual. 99.9% Sarvajan Samaj must
unite and demand the CJI to dissolve the Central Government and go for
fresh polls with Ballot papers. It was the ex CJI Sathasivm who ordererd
for replacmen of the fraud EVMs in a phased manner where the question
of replacement itself is a proff where the EVMs could be tampered. The
ex CEC sampath suggested forthe replacmen of the entire EVMs in a phased
manner as it cost Rs1600 crore at that time and now it is more than Rs
6000 crore. Moreover the software and its source code is kept secret
from the eyes of the voters in this democracy.
Therefore the only
alternative is to go for fresh polls with Ballot papers to save
democracy, liberty, freedom, fraternity and equality as enshrined in our
Marvelous Modern Constitution.
[11:32 AM, 8/14/2018] JC: It is now
time to think whether you want to burn the constitution enshrined with
equality, fraternity, liberty and Justice or burn the manuvadi
Scriptures and gods in your home. The choice is yours.
https://www.revolvy.com/page/Indian-independence-movement
https://www.revolvy.com/page/B.-R.-Ambedkar
Bhimrao Ramji Ambedkar (14 April 1891 – 6 December 1956), popularly known as Babasaheb, was an Indian jurist, economist, politician and social reformer who inspired the SC/ST Buddhist movement and campaigned against social discrimination towards Untouchables (SC/STs), while also supporting the rights of women and labour. He was Independent India’s first law minister, the principal architect of the Constitution of India and a founding father of the Republic of India.
Ambedkar was a prolific student, earning doctorates in economics from both Columbia University and the London School of Economics, and gained a reputation as a scholar for his research in law, economics and political science.[10]
In his early career he was an economist, professor, and lawyer. His
later life was marked by his political activities; he became involved in
campaigning and negotiations for India’s independence, publishing
journals, advocating political rights and social freedom for Dalits, and
contributing significantly to the establishment of the state of India.
In 1956 he converted to Buddhism, initiating mass conversions of SC/STs.
In 1990, the Bharat Ratna,
India’s highest civilian award, was posthumously conferred upon
Ambedkar. Ambedkar’s legacy includes numerous memorials and depictions
in popular culture.
[2:28 AM, 8/14/2018] JC: Early life
Ambedkar
was born on 14 April 1891 in the town and military cantonment of Mhow
in the Central Provinces (now in Madhya Pradesh).[12] He was the 14th
and last child of Ramji Maloji Sakpal, an army officer who held the rank
of Subedar, and Bhimabai Sakpal, daughter of Laxman Murbadkar.[13] His
family was of Marathi background from the town of Ambadawe (Mandangad
taluka) in Ratnagiri district of modern-day Maharashtra. Ambedkar was
born into a poor low Mahar (dalit) caste, who were treated as
untouchables and subjected to socio-economic discrimination.[14]
Ambedkar’s ancestors had long worked for the army of the British East
India Company, and his father served in the British Indian Army at the
Mhow cantonment.[15] Although they attended school, Ambedkar and other
untouchable children were segregated and given little attention or help
by teachers. They were not allowed to sit inside the class. When they
needed to drink water, someone from a higher caste had to pour that
water from a height as they were not allowed to touch either the water
or the vessel that contained it. This task was usually performed for the
young Ambedkar by the school peon, and if the peon was not available
then he had to go without water; he described the situation later in his
writings as “No peon, No Water”.[16] He was required to sit on a gunny
sack which he had to take home with him.[17]
Ramji Sakpal retired
in 1894 and the family moved to Satara two years later. Shortly after
their move, Ambedkar’s mother died. The children were cared for by their
paternal aunt and lived in difficult circumstances. Three sons –
Balaram, Anandrao and Bhimrao – and two daughters – Manjula and Tulasa –
of the Ambedkars survived them. Of his brothers and sisters, only
Ambedkar passed his examinations and went to high school. His original
surname was Sakpal but his father registered his name as Ambadawekar in
school, meaning he comes from his native village ‘Ambadawe’ in Ratnagiri
district.[18][19][20][21][22] His Devrukhe Brahmin teacher, Krishna
Keshav Ambedkar, changed his surname from ‘Ambadawekar’ to his own
surname ‘Ambedkar’ in school records.[21]
Education
Post-secondary education
In
1897, Ambedkar’s family moved to Mumbai where Ambedkar became the only
untouchable enrolled at Elphinstone High School. In 1906, when he was
about 15 years old, his marriage to a nine-year-old girl, Ramabai, was
arranged.[1]
Undergraduate studies at the University of Bombay
In
1907, he passed his matriculation examination and in the following year
he entered Elphinstone College, which was affiliated to the University
of Bombay, becoming the first untouchable to do so. This success evoked
much celebration among untouchables and after a public ceremony, he was
presented with a biography of the Buddha by Dada Keluskar, the author
and a family friend.[1]
By 1912, he obtained his degree in
economics and political science from Bombay University, and prepared to
take up employment with the Baroda state government. His wife had just
moved his young family and started work when he had to quickly return to
Mumbai to see his ailing father, who died on 2 February 1913.[23]
Postgraduate studies at Columbia University
In
1913, Ambedkar moved to the United States at the age of 22. He had been
awarded a Baroda State Scholarship of £11.50 (Sterling) per month for
three years under a scheme established by Sayajirao Gaekwad III (Gaekwad
of Baroda) that was designed to provide opportunities for postgraduate
education at Columbia University in New York City. Soon after arriving
there he settled in rooms at Livingston Hall with Naval Bhathena, a
Parsi who was to be a lifelong friend. He passed his M.A. exam in June
1915, majoring in Economics, and other subjects of Sociology, History,
Philosophy and Anthropology. He presented a thesis, Ancient Indian
Commerce. Ambedkar was influenced by John Dewey and his work on
democracy.[24]
In 1916 he completed his second thesis, National
Dividend of India — A Historic and Analytical Study, for another M.A.,
and finally he received his PhD in Economics in 1927[25] for his third
thesis, after he left for London. On 9 May, he presented the paper
Castes in India: Their Mechanism, Genesis and Development before a
seminar conducted by the anthropologist Alexander Goldenweiser.
Postgraduate studies at the London School of Economics
Ambedkar (In center line, first from right) with his professors and friends from the London School of Economics (1916-17)
In
October 1916, he enrolled for the Bar course at Gray’s Inn, and at the
same time enrolled at the London School of Economics where he started
working on a doctoral thesis. In June 1917, he returned to India because
his scholarship from Baroda ended. His book collection was dispatched
on different ship from the one he was on, and that ship was torpedoed
and sunk by a German submarine.[23] He got permission to return to
London to submit his thesis within four years. He returned at the first
opportunity, and completed a master’s degree in 1921. His thesis was on
“The problem of the rupee: Its origin and its solution”.[3] In 1923, he
completed a D.Sc. in Economics, and the same year he was called to the
Bar by Gray’s Inn. His third and fourth Doctorates (LL.D, Columbia, 1952
and D.Litt., Osmania, 1953) were conferred honoris causa.[26]
Opposition to Aryan invasion theory
Ambedkar
viewed the Shudras as Aryan and adamantly rejected the Aryan invasion
theory, describing it as “so absurd that it ought to have been dead long
ago” in his 1946 book Who Were the Shudras?.[4]
Ambedkar viewed
Shudras as originally being “part of the Kshatriya Varna in the
Indo-Aryan society”, but became socially degraded after they inflicted
many tyrannies on Brahmins.[27]
According to Arvind Sharma,
Ambedkar noticed certain flaws in the Aryan invasion theory that were
later acknowledged by western scholarship. For example, scholars now
acknowledge anās in Rig Veda 5.29.10 refers to speech rather than the
shape of the nose.[28] Ambedkar anticipated this modern view by stating:
The
term Anasa occurs in Rig Veda V.29.10. What does the word mean? There
are two interpretations. One is by Prof. Max Muller. The other is by
Sayanacharya. According to Prof. Max Muller, it means ‘one without nose’
or ‘one with a flat nose’ and has as such been relied upon as a piece
of evidence in support of the view that the Aryans were a separate race
from the Dasyus. Sayanacharya says that it means ‘mouthless,’ i.e.,
devoid of good speech. This difference of meaning is due to difference
in the correct reading of the word Anasa. Sayanacharya reads it as
an-asa while Prof. Max Muller reads it as a-nasa. As read by Prof. Max
Muller, it means ‘without nose.’ Question is : which of the two readings
is the correct one? There is no reason to hold that Sayana’s reading is
wrong. On the other hand there is everything to suggest that it is
right. In the first place, it does not make non-sense of the word.
Secondly, as there is no other place where the Dasyus are described as
noseless, there is no reason why the word should be read in such a
manner as to give it an altogether new sense. It is only fair to read it
as a synonym of Mridhravak. There is therefore no evidence in support
of the conclusion that the Dasyus belonged to a different race.[28]
Ambedkar
disputed various hypotheses of the Aryan homeland being outside India,
and concluded the Aryan homeland was India itself.[29] According to
Ambedkar, the Rig Veda says Aryans, Dāsa and Dasyus were competing
religious groups, not different peoples.[30]
Opposition to untouchability
Ambedkar as a barrister in 1922
As
Ambedkar was educated by the Princely State of Baroda, he was bound to
serve it. He was appointed Military Secretary to the Gaikwad but had to
quit in a short time. He described the incident in his autobiography,
Waiting for a Visa.[31] Thereafter, he tried to find ways to make a
living for his growing family. He worked as a private tutor, as an
accountant, and established an investment consulting business, but it
failed when his clients learned that he was an untouchable.[32] In 1918,
he became Professor of Political Economy in the Sydenham College of
Commerce and Economics in Mumbai. Although he was successful with the
students, other professors objected to his sharing a drinking-water jug
with them.[33]
Ambedkar had been invited to testify before the
Southborough Committee, which was preparing the Government of India Act
1919. At this hearing, Ambedkar argued for creating separate electorates
and reservations for untouchables and other religious communities.[34]
In 1920, he began the publication of the weekly Mooknayak (Leader of the
Silent) in Mumbai with the help of Shahu of Kolhapur i.e. Shahu IV
(1874–1922).[35]
Ambedkar went on to work as a legal
professional. In 1926, he successfully defended three non-Brahmin
leaders who had accused the Brahmin community of ruining India and were
then subsequently sued for libel. Dhananjay Keer notes that “The victory
was resounding, both socially and individually, for the clients and the
Doctor.”
Samarth
While practising law in the Bombay High
Court, he tried to promote education to untouchables and uplift them.
His first organised attempt was his establishment of the central
institution Bahishkrit Hitakarini Sabha, intended to promote education
and socio-economic improvement, as well as the welfare of “outcastes”,
at the time referred to as depressed classes.[36] For the defence of
Dalit rights, he started many periodicals like Mook Nayak, Bahishkrit
Bharat, and Equality Janta.[37]
He was appointed to the Bombay
Presidency Committee to work with the all-European Simon Commission in
1925.[38] This commission had sparked great protests across India, and
while its report was ignored by most Indians, Ambedkar himself wrote a
separate set of recommendations for the future Constitution of
India.[39]
By 1927, Ambedkar had decided to launch active
movements against untouchability. He began with public movements and
marches to open up public drinking water resources. He also began a
struggle for the right to enter Hindu temples. He led a satyagraha in
Mahad to fight for the right of the untouchable community to draw water
from the main water tank of the town.[40] In a conference in late 1927,
Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws
of Manu), for ideologically justifying caste discrimination and
“untouchability”, and he ceremonially burned copies of the ancient text.
On 25 December 1927, he led thousands of followers to burn copies of
Manusmrti.[41][42] Thus annually 25 December is celebrated as Manusmriti
Dahan Din (Manusmriti Burning Day) by Ambedkarites and Dalits.[43][44]
In
1930, Ambedkar launched Kalaram Temple movement after three months of
preparation. About 15,000 volunteers assembled at Kalaram Temple
satygraha making one of the greatest processions of Nashik. The
procession was headed by a military band, a batch of scouts, women and
men walked in discipline, order and determination to see the god for the
first time. When they reached to gate, the gates were closed by Brahmin
authorities.[45]
Poona Pact
M.R. Jayakar, Tej Bahadur Sapru and Ambedkar at Yerwada jail, in Poona, on 24 September 1932, the day the Poona Pact was signed
In
1932, British announced the formation of a separate electorate for
“Depressed Classes” in the Communal Award. Gandhi fiercely opposed a
separate electorate for untouchables, saying he feared that such an
arrangement would divide the Hindu community.[46][47][48] Gandhi
protested by fasting while imprisoned in the Yerwada Central Jail of
Poona. Following the fast, Congress politicians and activists such as
Madan Mohan Malaviya and Palwankar Baloo organised joint meetings with
Ambedkar and his supporters at Yerwada.[49] On 25 September 1932, the
agreement known as Poona Pact was signed between Ambedkar (on behalf of
the depressed classes among Hindus) and Madan Mohan Malaviya (on behalf
of the other Hindus). The agreement gave reserved seats for the
depressed classes in the Provisional legislatures, within the general
electorate. Due to the pact, the depressed class received 148 seats in
the legislature, instead of the 71 as allocated in the Communal Award
earlier proposed by British Prime Minister Ramsay MacDonald. The text
uses the term “Depressed Classes” to denote Untouchables among Hindus
who were later called Scheduled Castes and Scheduled Tribes under India
Act 1935, and the later Indian Constitution of 1950.[50][51] In the
Poona Pact, a unified electorate was in principle formed, but primary
and secondary elections allowed Untouchables in practice to choose their
own candidates.[52]
[2:30 AM, 8/14/2018] JC: Political career
Ambedkar
with his family members at Rajgraha in February 1934. From left –
Yashwant (son), Ambedkar, Ramabai (wife), Laxmibai (wife of his elder
brother, Balaram), Mukund (nephew) and Ambedkar’s favourite dog, Tobby
In
1935, Ambedkar was appointed principal of the Government Law College,
Bombay, a position he held for two years. He also served as the chairman
of Governing body of Ramjas College, University of Delhi, after the
death of its Founder Shri Rai Kedarnath.[53] Settling in Bombay (today
called Mumbai), Ambedkar oversaw the construction of a house, and
stocked his personal library with more than 50,000 books.[54] His wife
Ramabai died after a long illness the same year. It had been her
long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had
refused to let her go, telling her that he would create a new
Pandharpur for her instead of Hinduism’s Pandharpur which treated them
as untouchables. At the Yeola Conversion Conference on 13 October in
Nasik, Ambedkar announced his intention to convert to a different
religion and exhorted his followers to leave Hinduism.[54] He would
repeat his message at many public meetings across India.
In 1936,
Ambedkar founded the Independent Labour Party, which contested the 1937
Bombay election to the Central Legislative Assembly for the 13 reserved
and 4 general seats, and secured 11 and 3 seats respectively.[55]
Ambedkar
published his book Annihilation of Caste on 15 May 1936.[56] It
strongly criticised Hindu orthodox religious leaders and the caste
system in general,[57] and included “a rebuke of Gandhi” on the
subject.[58] Later, in a 1955 BBC interview, he accused Gandhi of
writing in opposition of the caste system in English language papers
while writing in support of it in Gujarati language papers.[59]
Ambedkar served on the Defence Advisory Committee[60] and the Viceroy’s Executive Council as minister for labour.[60]
After
the Lahore resolution (1940) of the Muslim League demanding Pakistan,
Ambedkar wrote a 400 page tract titled Thoughts on Pakistan, which
analysed the concept of “Pakistan” in all its aspects. Ambedkar argued
that the Hindus should concede Pakistan to the Muslims. He proposed that
the provincial boundaries of Punjab and Bengal should be redrawn to
separate the Muslim and non-Muslim majority parts. He thought the
Muslims could have no objection to redrawing provincial boundaries. If
they did, they did not quite “understand the nature of their own
demand”. Scholar Venkat Dhulipala states that Thoughts on Pakistan
“rocked Indian politics for a decade”. It determined the course of
dialogue between the Muslim League and the Indian National Congress,
paving the way for the Partition of India.[61][62]
In his work
Who Were the Shudras?, Ambedkar tried to explain the formation of
untouchables. He saw Shudras and Ati Shudras who form the lowest caste
in the ritual hierarchy of the caste system, as separate from
Untouchables. Ambedkar oversaw the transformation of his political party
into the Scheduled Castes Federation, although it performed poorly in
the 1946 elections for Constituent Assembly of India. Later he was
elected into the constituent assembly of Bengal where Muslim League was
in power.[63]
Ambedkar contested in the Bombay North first Indian
General Election of 1952, but lost to his former assistant and Congress
Party candidate Narayan Kajrolkar. Ambedkar became a member of Rajya
Sabha, probably an appointed member. He tried to enter Lok Sabha again
in the by-election of 1954 from Bhandara, but he placed third (the
Congress Party won). By the time of the second general election in 1957,
Ambedkar had died.
Ambedkar also criticised Islamic practice in
South Asia. While justifying the Partition of India, he condemned child
marriage and the mistreatment of women in Muslim society.
No
words can adequately express the great and many evils of polygamy and
concubinage, and especially as a source of misery to a Muslim woman.
Take the caste system. Everybody infers that Islam must be free from
slavery and caste. […] [While slavery existed], much of its support
was derived from Islam and Islamic countries. While the prescriptions by
the Prophet regarding the just and humane treatment of slaves contained
in the Koran are praiseworthy, there is nothing whatever in Islam that
lends support to the abolition of this curse. But if slavery has gone,
caste among Musalmans [Muslims] has remained.[64]
Drafting India’s Constitution
Ambedkar,
chairman of the Drafting Committee, presenting the final draft of the
Indian Constitution to Rajendra Prasad on 25 November 1949.
Upon
India’s independence on 15 August 1947, the new Congress-led government
invited Ambedkar to serve as the nation’s first Law Minister, which he
accepted. On 29 August, he was appointed Chairman of the Constitution
Drafting Committee, and was appointed by the Assembly to write India’s
new Constitution.[65]
Granville Austin described the Indian
Constitution drafted by Ambedkar as ‘first and foremost a social
document’. ‘The majority of India’s constitutional provisions are either
directly arrived at furthering the aim of social revolution or attempt
to foster this revolution by establishing conditions necessary for its
achievement.’[66]
The text prepared by Ambedkar provided
constitutional guarantees and protections for a wide range of civil
liberties for individual citizens, including freedom of religion, the
abolition of untouchability, and the outlawing of all forms of
discrimination. Ambedkar argued for extensive economic and social rights
for women, and won the Assembly’s support for introducing a system of
reservations of jobs in the civil services, schools and colleges for
members of scheduled castes and scheduled tribes and Other Backward
Class, a system akin to affirmative action.[67] India’s lawmakers hoped
to eradicate the socio-economic inequalities and lack of opportunities
for India’s depressed classes through these measures.[68] The
Constitution was adopted on 26 November 1949 by the Constituent
Assembly.[69]
Opposition to Article 370
Ambedkar opposed
Article 370 of the Constitution of India, which granted a special status
to the State of Jammu and Kashmir, and which was included against his
wishes. Balraj Madhok reportedly said, Ambedkar had clearly told the
Kashmiri leader, Sheikh Abdullah: “You wish India should protect your
borders, she should build roads in your area, she should supply you food
grains, and Kashmir should get equal status as India. But Government of
India should have only limited powers and Indian people should have no
rights in Kashmir. To give consent to this proposal, would be a
treacherous thing against the interests of India and I, as the Law
Minister of India, will never do it.” Then Sk. Abdullah approached
Nehru, who directed him to Gopal Swami Ayyangar, who in turn approached
Sardar Patel, saying Nehru had promised Sk. Abdullah the special status.
Patel got the Article passed while Nehru was on a foreign tour. On the
day the article came up for discussion, Ambedkar did not reply to
questions on it but did participate on other articles. All arguments
were done by Krishna Swami Ayyangar.[70][71][72]
Support to Uniform Civil Code
I
personally do not understand why religion should be given this vast,
expansive jurisdiction, so as to cover the whole of life and to prevent
the legislature from encroaching upon that field. After all, what are we
having this liberty for? We are having this liberty in order to reform
our social system, which is so full of inequities, discriminations and
other things, which conflict with our fundamental rights.[73]
During
the debates in the Constituent Assembly, Ambedkar demonstrated his will
to reform Indian society by recommending the adoption of a Uniform Civil
Code.[74][75] Ambedkar resigned from the cabinet in 1951, when
parliament stalled his draft of the Hindu Code Bill, which sought to
enshrine gender equality in the laws of inheritance and marriage.[76]
Ambedkar independently contested an election in 1952 to the lower house
of parliament, the Lok Sabha, but was defeated in the Bombay (North
Central) constituency by a little-known Narayan Sadoba Kajrolkar, who
polled 138,137 votes compared to Ambedkar’s 123,576.[77][78][79] He was
appointed to the upper house, of parliament, the Rajya Sabha in March
1952 and would remain as member till death.[80]
[2:32 AM, 8/14/2018] JC: Economic planning
B.R. Ambedkar in 1950
Ambedkar
was the first Indian to pursue a doctorate in economics abroad.[81] He
argued that industrialisation and agricultural growth could enhance the
Indian economy.[82] He stressed investment in agriculture as the primary
industry of India. According to Sharad Pawar, Ambedkar’s vision helped
the government to achieve its food security goal.[83] Ambedkar advocated
national economic and social development, stressing education, public
hygiene, community health, residential facilities as the basic
amenities.[82] He calculated the loss of development caused by British
rule.[84]
Reserve Bank of India
Ambedkar was trained as an
economist, and was a professional economist until 1921, when he became a
political leader. He wrote three scholarly books on economics:
Administration and Finance of the East India Company
The Evolution of Provincial Finance in British India
The Problem of the Rupee: Its Origin and Its Solution[85][86][87]
The Reserve Bank of India (RBI), was based on the ideas that Ambedkar presented to the Hilton Young Commission.[85][87][88][89]
Second marriage
Ambedkar with wife Savita in 1948
Ambedkar’s
first wife Ramabai died in 1935 after a long illness. After completing
the draft of India’s constitution in the late 1940s, he suffered from
lack of sleep, had neuropathic pain in his legs, and was taking insulin
and homoeopathic medicines. He went to Bombay for treatment, and there
met Dr. Sharada Kabir, whom he married on 15 April 1948, at his home in
New Delhi. Doctors recommended a companion who was a good cook and had
medical knowledge to care for him.[90] She adopted the name Savita
Ambedkar and cared for him the rest of his life.[2] Savita Ambedkar, who
was called ‘Mai’ or ‘Maisaheb’, died on 29 May 2003, aged 93 at
Mehrauli, New Delhi.[91]
Conversion to Buddhism
Ambedkar receiving the Five Precepts from Mahasthavir Chandramani on October 14, 1956
Ambedkar
considered converting to Sikhism, which encouraged opposition to
oppression and so appealed to leaders of scheduled castes. But after
meeting with Sikh leaders, he concluded that he might get “second-rate”
Sikh status, as described by scholar Stephen P. Cohen.[92]
Instead,
he studied Buddhism all his life. Around 1950, he devoted his attention
to Buddhism and travelled to Ceylon (now Sri Lanka) to attend a meeting
of the World Fellowship of Buddhists.[93] While dedicating a new
Buddhist vihara near Pune, Ambedkar announced he was writing a book on
Buddhism, and that when it was finished, he would formally convert to
Buddhism.[94] He twice visited Burma in 1954; the second time to attend
the third conference of the World Fellowship of Buddhists in
Rangoon.[95] In 1955, he founded the Bharatiya Bauddha Mahasabha, or the
Buddhist Society of India.[96] He completed his final work, The Buddha
and His Dhamma, in 1956 which was published posthumously.[96]
After
meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,[97]
Ambedkar organised a formal public ceremony for himself and his
supporters in Nagpur on 14 October 1956. Accepting the Three Refuges and
Five Precepts from a Buddhist monk in the traditional manner, Ambedkar
completed his own conversion, along with his wife. He then proceeded to
convert some 500,000 of his supporters who were gathered around him.[98]
He prescribed the 22 Vows for these converts, after the Three Jewels
and Five Precepts.[99] He then travelled to Kathmandu, Nepal to attend
the Fourth World Buddhist Conference.[95] His work on The Buddha or Karl
Marx and “Revolution and counter-revolution in ancient India” remained
incomplete.[100]
Death
Mahaparinirvana of B. R. Ambedkar
Since
1948, Ambedkar suffered from diabetes. He was bed-ridden from June to
October in 1954 due to medication side-effects and poor eyesight.[94] He
had been increasingly embittered by political issues, which took a toll
on his health. His health worsened during 1955. Three days after
completing his final manuscript The Buddha and His Dhamma, Ambedkar died
in his sleep on 6 December 1956 at his home in Delhi.
A Buddhist
cremation[101] was organised at Dadar Chowpatty beach on 7
December,[102] attended by half a million grieving people.[103] A
conversion program was organised on 16 December 1956,[104] so that
cremation attendees were also converted to Buddhism at the same
place.[104]
Ambedkar was survived by his second wife, who died in
2003,[105] and his son Yashwant Ambedkar (known as Bhaiyasaheb).[106]
Ambedkar’s grandson, Prakash Ambedkar, is the chief-adviser of the
Buddhist Society of India,[107] leads the Bharipa Bahujan Mahasangh[108]
and has served in both houses of the Indian Parliament.[108]
A
number of unfinished typescripts and handwritten drafts were found among
Ambedkar’s notes and papers and gradually made available. Among these
were Waiting for a Visa, which probably dates from 1935–36 and is an
autobiographical work, and the Untouchables, or the Children of India’s
Ghetto, which refers to the census of 1951.[94]
A memorial for
Ambedkar was established in his Delhi house at 26 Alipur Road. His
birthdate is celebrated as a public holiday known as Ambedkar Jayanti or
Bhim Jayanti. He was posthumously awarded India’s highest civilian
honour, the Bharat Ratna, in 1990.[109]
On the anniversary of his
birth and death, and on Dhamma Chakra Pravartan Din (14 October) at
Nagpur, at least half a million people gather to pay homage to him at
his memorial in Mumbai.[110] Thousands of bookshops are set up, and
books are sold. His message to his followers was “educate, organise,
agitate”.[111]
Legacy
People paying tribute at the central statue of Ambedkar in Dr. Babasaheb Ambedkar Marathwada University in Aurangabad.
Ambedkar’s
legacy as a socio-political reformer, had a deep effect on modern
India.[112][113] In post-Independence India, his socio-political thought
is respected across the political spectrum. His initiatives have
influenced various spheres of life and transformed the way India today
looks at socio-economic policies, education and affirmative action
through socio-economic and legal incentives. His reputation as a scholar
led to his appointment as free India’s first law minister, and chairman
of the committee for drafting the constitution. He passionately
believed in individual freedom and criticised caste society. His
accusations of Hinduism as being the foundation of the caste system made
him controversial and unpopular among Hindus.[114] His conversion to
Buddhism sparked a revival in interest in Buddhist philosophy in India
and abroad.[115]
Ambedkar is also called Babasaheb, a Marathi
phrase which roughly translates as “Father-Lord” (baba: father; and
saheb: lord) because millions of Indians consider him a “great
liberator”.[116]
Many public institutions are named in his
honour, and the Dr. Babasaheb Ambedkar International Airport in Nagpur,
Dr. B. R. Ambedkar National Institute of Technology, Jalandhar, Ambedkar
University Delhi is also named in his honour. A large official portrait
of Ambedkar is on display in the Indian Parliament building.
The
Maharashtra government has acquired a house in London where Ambedkar
lived during his days as a student in the 1920s. The house is expected
to be converted into a museum-cum-memorial to Ambedkar.[117]
Ambedkar
was voted “the Greatest Indian” in 2012 by a poll organised by History
TV18 and CNN IBN. Nearly 20 million votes were cast, making him the most
popular Indian figure since the launch of the initiative.[118][119] Due
to his role in economics, Narendra Jadhav, a notable Indian
economist,[120] has said that Ambedkar was “the highest educated Indian
economist of all times.”[121] Amartya Sen, said that Ambedkar is “father
of my economics”, and “he was highly controversial figure in his home
country, though it was not the reality. His contribution in the field of
economics is marvelous and will be remembered forever.”[122][123] Osho,
a spiritual teacher, remarked “I have seen people who are born in the
lowest category of Hindu law, the sudras, the untouchables, so
intelligent: when India became independent, the man who made the
constitution of India, Dr. Babasaheb Ambedkar, was a sudra. There was no
equal to his intelligence as far as law is concerned – he was a
world-famous authority.”[124] President Obama addressed the Indian
parliament in 2010, and referred to Dalit leader Dr. B. R. Ambedkar as
the great and revered Human Rights champion and main author of India’s
constitution.[125]
Ambedkar’s political philosophy has given rise
to a large number of political parties, publications and workers’
unions that remain active across India, especially in Maharashtra. His
promotion of Buddhism has rejuvenated interest in Buddhist philosophy
among sections of population in India. Mass conversion ceremonies have
been organised by human rights activists in modern times, emulating
Ambedkar’s Nagpur ceremony of 1956.[126] Most Indian Buddhists specially
Navayana followers regard him as a Bodhisattva, the Maitreya, although
he never claimed it himself.[127][128][129] Outside India, during the
late 1990s, some Hungarian Romani people drew parallels between their
own situation and that of the downtrodden people in India. Inspired by
Ambedkar, they started to convert to Buddhism.[130]
[2:33 AM, 8/14/2018] JC: In popular culture
Several
movies, plays, and other works have been based on the life and thoughts
of Ambedkar. Jabbar Patel directed the English-language film Dr.
Babasaheb Ambedkar in 2000 with Mammootty in the lead role.[131] This
biopic was sponsored by the National Film Development Corporation of
India and the government’s Ministry of Social Justice and Empowerment.
The film was released after a long and controversial gestation.[132]
David Blundell, professor of anthropology at UCLA and historical
ethnographer, has established Arising Light – a series of films and
events that are intended to stimulate interest and knowledge about the
social conditions in India and the life of Ambedkar.[133] In
Samvidhaan,[134] a TV mini-series on the making of the Constitution of
India directed by Shyam Benegal, the pivotal role of B. R. Ambedkar was
played by Sachin Khedekar. The play Ambedkar Aur Gandhi, directed by
Arvind Gaur and written by Rajesh Kumar, tracks the two prominent
personalities of its title.[135]
Bhimayana: Experiences of
Untouchability is a graphic biography of Ambedkar created by
Pardhan-Gond artists Durgabai Vyam and Subhash Vyam, and writers
Srividya Natarajan and S. Anand. The book depicts the experiences of
untouchability faced by Ambedkar from childhood to adulthood. CNN named
it one of the top 5 political comic books.[136]
The Ambedkar Memorial at Lucknow is dedicated in his memory. The chaitya consists of monuments showing his biography.[137][138]
Ambedkar Memorial at Lucknow
Google
commemorated Ambedkar’s 124th birthday through a homepage doodle[139]
on 14 April 2015.[140] The doodle was featured in India, Argentina,
Chile, Ireland, Peru, Poland, Sweden and the United
Kingdom.[141][142][143]
Films
Balak Ambedkar, a 1991 Kannada film directed by Basavaraj Kesthur.
Bole India Jai Bhim, 2016 Marathi film directed by Subodh Nagdeve.
Dr. Babasaheb Ambedkar (film), 2000 English film directed by Jabbar Patel.
Dr. B.R. Ambedkar (film), a 2005 Kannada film directed by Sharan Kumar Kabbur.
Yugpurush Dr. Babasaheb Ambedkar, 1993 Marathi film directed by Shashikant Nalavade.
Bhim Garjana, a 1990 Marathi film directed by Vijay Pawar.
Ramabai (film), a 2016 Kannada film directed by M. Ranganath.
Ramabai Bhimrao Ambedkar (film), a 2011 Marathi film directed by Prakash Jadhav.
A Journey of Samyak Buddha, a 2013 Hindi film based on Dr. Ambedkar’s book, The Buddha and His Dhamma and Navayana Buddhism.
Works
The
Education Department, Government of Maharashtra (Mumbai) published the
collection of Ambedkar’s writings and speeches in different
volumes.[144]
Castes in India: Their Mechanism, Genesis and Development and 11 Other Essays
Ambedkar in the Bombay Legislature, with the Simon Commission and at the Round Table Conferences, 1927–1939
Philosophy of Hinduism; India and the Pre-requisites of Communism; Revolution and Counter-revolution; Buddha or Karl Marx
Riddles in Hinduism[145]
Essays on Untouchables and Untouchability
The Evolution of Provincial Finance in British India
The Untouchables: Who Were They? And Why They Became Untouchables (New Delhi: Amrit Book Co, [1948])
The Annihilation of Caste (1936)
Pakistan or the Partition of India
What Congress and Gandhi have done to the Untouchables; Mr. Gandhi and the Emancipation of the Untouchables
Ambedkar as member of the Governor General’s Executive Council, 1942–46
The Buddha and his Dhamma
Unpublished Writings; Ancient Indian Commerce; Notes on laws; Waiting for a Visa ; Miscellaneous notes, etc.
Ambedkar as the principal architect of the Constitution of India
(2 parts) Dr. Ambedkar and The Hindu Code Bill
Ambedkar as Free India’s First Law Minister and Member of Opposition in Indian Parliament (1947–1956)
The Pali Grammar
Ambedkar
and his Egalitarian Revolution – Struggle for Human Rights. Events
starting from March 1927 to 17 November 1956 in the chronological order;
Ambedkar and his Egalitarian Revolution – Socio-political and religious
activities. Events starting from November 1929 to 8 May 1956 in the
chronological order; Ambedkar and his Egalitarian Revolution – Speeches.
(Events starting from 1 January to 20 November 1956 in the
chronological order.)
Ambedkar’s Speeches and writing in Marathi
Ambedkar’s Photo Album and Correspondence
See also
Ambedkarism
Chaitya Bhoomi
Dalit Buddhist movement
Deekshabhoomi
The Greatest Indian
List of civil rights leaders
Social reformers of India
Statue of Equality
List of things named after B. R. Ambedkar
Read more: B. R. Ambedkar | Revolvy https://www.revolvy.com/page/B.-R.-Ambedkar#ixzz5O5uud7EK
Follow us: @RevolvyEarth on Twitter | RevolvyEarth on Facebook
https://www.laughteronlineuniversity.com/120-quotes-laughter-throughout-history/
120 Inspirational Quotes About Laughter
- [Humanity] has unquestionably one really effective weapon—laughter.
Power, money, persuasion, supplication, persecution—these can lift at a
colossal humbug—push it a little—weaken it a little, century by century,
but only laughter can blow it to rags and atoms at a blast. Against the
assault of laughter nothing can stand. — Mark Twain
- A good laugh heals a lot of hurts. — Madeleine L’Engle
A good laugh is a mighty good thing, a rather too scarce a good thing. — Herman Melville
A good laugh is sunshine in the house. — William Thackeray
A smile is a curve that sets everything straight. — Phyllis Diller
A
smile starts on the lips, a grin spreads to the eyes, a chuckle comes
from the belly; but a good laugh bursts forth from the soul, overflows,
and bubbles all around. — Carolyn Birmingham
A well-balanced person is one who finds both sides of an issue laughable. — Herbert Procknow
Against the assault of laughter, nothing can stand. — Mark Twain
Always laugh when you can. It is cheap medicine. — Lord Byron
Among those whom I like or admire, I can find no common denominator,
but among those whom I love, I can: all of them make me laugh. — W. H.
Auden
An optimist laughs to forget; a pessimist forgets to laugh. — Tom Nansbury
- And
keep a sense of humor. It doesn’t mean you have to tell jokes. If you
can’t think of anything else, when you’re my age, take off your clothes
and walk in front of a mirror. I guarantee you’ll get a laugh. — Art
Linkletter
- And we should consider every day lost on which we have not danced at
least once. And we should call every truth false which was not
accompanied by at least one laugh. — Friedrich Nietzsche
- As soap is to the body, so laughter is to the soul. — A Jewish Proverb
- As soon as you have made a thought, laugh at it. — Lao Tsu
- At the height of laughter, the universe is flung into a kaleidoscope of new possibilities. — Jean Houston
- Cancer is probably the unfunniest thing in the world, but I’m a
comedian, and even cancer couldn’t stop me from seeing the humor in what
I went through. — Gilda Radner
- Each of us has a spark of life inside us, and our highest endeavor
ought to be to set off that spark in one another. — Kenny Ausubel
- Earth laughs in flowers. — Ralph Waldo Emerson
- Even the gods love jokes — Plato
- Everyone is so afraid of death, but the real Sufis just laugh:
nothing tyrannizes their hearts. What strikes the oyster shell does not
damage the pearl.” — Mevlana Rumi
- From there to here, from here to there, funny things are everywhere. — Dr. Seuss
- God has a smile on His face. — Psalm 42:5
- God is a comedian playing to an audience too afraid to laugh. — Voltaire
- Grim care, moroseness, and anxiety—all this rust of life ought to be
scoured off by the oil of mirth. Mirth is God’s medicine. — Henry Ward
Beecher
- He deserves Paradise who makes his companions laugh. — Koran
- He that is of a merry heart has a continual feast. — Proverbs 15:15
- He who binds to himself a joy Does the winged life destroy; But he
who kisses the joy as it flies Lives in eternity’s sun rise. — William
Blake
- He who laughs, lasts! — Mary Pettibone Poole
- Humor is a prelude to faith and laughter is the beginning of prayer. — Reinhold Niebuhr
- Humor is laughing at what you haven’t got when you ought to have it. — James Langston Hughes
- I commend mirth. — Ecclesiastes 8:15
- I have always felt that laughter in the face of reality is probably
the finest sound there is and will last until the day when the game is
called on account of darkness. In this world, a good time to laugh is
any time you can. — Linda Ellerbee
- I have not seen anyone dying of laughter, but I know millions who are dying because they are not laughing. – Dr. Madan Kataria
- I never would have made it if I could not have laughed. It lifted me
momentarily out of this horrible situation, just enough to make it
livable. — Viktor Frankl
- I was irrevocably betrothed to laughter, the sound of which has
always seemed to me to be the most civilized music in the world. — Peter
Ustinov
- I will follow the upward road today; I will keep my face to the
light. I will think high thoughts as I go my way; I will do what I know
is right. I will look for the flowers by the side of the road; I will
laugh and love and be strong. I will try to lighten another’s load this
day as I fare along. — Mary S. Edgar
- If Laughter cannot solve your problems, it will definitely DISSOLVE
your problems; so that you can think clearly what to do about them – Dr.
Madan Kataria
- If you are happy and people around you are not happy, they will not
allow you to stay happy. Therefore much of our happiness depends upon
our ability to spread happiness around us. – Dr. Madan Kataria
- If you become silent after your laughter, one day you will hear God
also laughing, you will hear the whole existence laughing — trees and
stones and stars with you. — Osho
- If you don’t learn to laugh at trouble, you won’t have anything to laugh at when you’re old. — Edgar Watson Howe
- If you have no tragedy, you have no comedy. Crying and laughing are
the same emotion. If you laugh too hard, you cry. And vice versa. — Sid
Caesar
- If you wish to glimpse inside a human soul and get to know the man,
don’t bother analyzing his ways of being silent, of talking, of weeping,
or seeing how much he is moved by noble ideas; you’ll get better
results if you just watch him laugh. If he laughs well, he’s a good
man…All I claim to know is that laughter is the most reliable gauge of
human nature. — Feodor Dostoyevsky
- If you would not be laughed at, be the first to laugh at yourself. — Benjamin Franklin
- It is bad to suppress laughter. It goes back down and spreads to your hips. — Fred Allen
- It’s one thing to say, ‘I don’t fear death’, but to laugh out loud
somehow drives the idea home. It embodies our theology. —Rev. Laura
Gentry
- Laugh at yourself first, before anyone else can. — Elsa Maxwell
- Laugh my friend, for laughter ignites a fire within the pit of your belly and awakens your being. —Stella & Blake
- Laughter connects you with people. It’s almost impossible to
maintain any kind of distance or any sense of social hierarchy when
you’re just howling with laughter. Laughter is a force for democracy. —
John Cleese
- Laughter has no foreign accent. — Paul Lowney
- Laughter is a form of internal jogging. It moves your internal
organs around. It enhances respiration. It is an igniter of great
expectations.” — Norman Cousins
- Laughter is a sense of proportion and a power of seeing yourself from the outside. — Zero Mostel
- Laughter is God’s hand on the shoulder of a troubled world. — Bettenell Huntznicker
- Laughter is the corrective force which prevents us from becoming cranks. — Henri Bergson
- Laughter is the foundation of reconciliation. — St. Francis de Sales
- Laughter is the loaded latency given us by nature as part of our
native equipment to break up the stalemates of our lives and urge us on
to deeper and more complex forms of knowing. — Jean Houston
- Laughter is the shortest distance between two people. — Victor Borge
- Laughter is the sun that drives winter from the human face. — Victor Hugo
- Laughter lets me relax. It’s the equivalent of taking a deep breath,
letting it out and saying, ‘This, too, will pass’. — Odette Pollar
- Laughter opens the lungs, and opening the lungs ventilates the spirit. — Unknown
- Laughter serves as a blocking agent. Like a bulletproof vest, it may
help protect you against the ravages of negative emotions that can
assault you in disease. — Norman Cousins
- Let us not use bombs and guns to overcome the world. Let us use love
and compassion. Peace begins with a smile—smile five times a day at
someone you don’t really want to smile at all—do it for peace. So let us
radiate peace…and extinguish in the world and in the hearts of all men
all hatred and love for power. — Mother Teresa
- Let your heart by merry. — Judges 19:6
- Life does not cease to be funny when people die any more than it ceases to be serious when people laugh. – George Bernard Shaw
- Life is a great big canvas; throw all the paint on it you can. — Danny Kaye
- Live with intention. Walk to the edge. Continue to learn. Play with
abandon. Choose with no regret. Laugh! Do what you love. Love as if this
is all there is. — Mary Anne Radmacher-Hershey
- Mirth is like a flash of lightning that breaks through a gloom of
clouds and glitter for the moment. Cheerfulness keeps up daylight in the
mind, filling it with steady and perpetual serenity. — Samuel Johnson
- Most people would rather be certain they’re miserable than risk being happy. — Robert Newton Anthony
- No matter what your heartache may be, laughing helps you forget it for a few seconds. — Red Skelton
- Of all days, the day on which one has not laughed is the one most surely wasted. — Sebastien Roch
- On average, an infant laughs nearly two hundred times a day; an
adult, only twelve. Maybe they are laughing so much because they are
looking at us. To be able to preserve joyousness of heart and yet to be
concerned in thought: in this way we can determine good fortune and
misfortune on earth, and bring to perfection everything on earth. — I
Ching
- Perhaps I know best why it is man alone who laughs; he alone suffers
so deeply that he had to invent laughter. — Frederick W. Nietzche
- Prepare for mirth, for mirth becomes a feast. — William Shakespeare
- Remember this: very little is needed to make a happy life. — Marcus Aurelius
- Smiles are the soul’s kisses. — Minna Thomas Antrim
- Spring unlocks the flowers to paint the laughing soil. — Reginald Heber
- The art of medicine consists of amusing the patient while nature cures the disease. — Voltaire
- The beauty of the world has two edges; one of laughter, one of anguish, cutting the heart asunder. — Virginia Woolf
- The best way to cheer yourself is to try to cheer someone else up. Mark Twain
- The comic and the tragic lie inseparably close, like light and shadow. — Socrates
- The deeper that sorrow carves into your being, the more joy you can contain. — Kahlil Gibran
- The greatest prayer you could ever pray is to laugh every day. — Ramtha
- The happiness and unhappiness of the rational, social animal depends
not on what he feels but on what he does; just as his virtue and vice
consist not in feeling but in doing. — Marcus Aurelius Antoninus
- The human race has one really effective weapon, and that is laughter. — Mark Twain
- The most wasted of all days is one without laughter. — E E Cummings
- The old man laughed loud and joyously, shook up the details of his
anatomy from head to foot, and ended by saying that such a laugh was
money in a man’s pocket, because it cut down the doctor’s bills like
everything. — “Tom Sawyer” by Mark Twain
- The person who can bring the spirit of laughter into a room is indeed blessed. — Bennett Cerf
- The person who has a sense of humor is not just more relaxed in the
face of a potentially stressful situation, but is more flexible in his
approach. — John Morreall
- The point is seeing that THIS — the immediate, everyday and present
experience — is IT, the entire and ultimate point for the existence of a
universe. I believe that if this state of consciousness could become
more universal, the pretentious nonsense which passes for the serious
business of the world would dissolve in laughter… — Alan Watts
- The size of a man’s understanding can be justly measured by his mirth. — Samuel Johnson
- The truth is, laughter always sounds more perfect than weeping.
Laughter flows in a violent riff and is effortlessly melodic. Weeping is
often fought, choked, half strangled, or surrendered to with
humiliation. — Anne Rice, Taltos
- The wit makes fun of other persons; the satirist makes fun of the
world; the humorist makes fun of himself, but in so doing, he identifies
himself with people – that is, people everywhere, not for the purpose
of taking them apart, but simply revealing their true nature. The
wellspring of laughter is not happiness, but pain, stress, and
suffering. — James Thurber
- The young man who has not wept is a savage, and the old man who will not laugh is a fool. — George Santayana
- Think of all the beauty still left around you and be happy. — Anne Frank
- Those who do not know how to weep with their whole heart don’t know how to laugh either. — Golda Meir
- To truly laugh, you must be able to take your pain and play with it. — Charlie Chaplin
- Total absence of humor renders life impossible. — Colette
- Trouble knocked at the door, but, hearing laughter, hurried away. ― Benjamin Franklin
- True humor springs more from the heart than from the head; it is not contempt, its essence is love. — Thomas Carlyle
- Twenty years from now you will be more disappointed by the things
you didn’t do than by the ones you did do. So throw off the bowlines.
Sail away from the safe harbor. Catch the trade winds in your sails.
Explore. Dream. Discover. — Mark Twain
- We are all here for a spell. Get all the good laughs you can. — Will Rogers
- We cannot really love anybody with whom we never laugh. — Agnes Repplier
- We don’t laugh because we’re happy, we are happy because we laugh. — William James
- We look before and after, and pine for what is not; our sincerest
laughter with some pain is fraught; our sweetest songs are those that
tell of saddest thought. — Percy Shelley
- We women take love too seriously. Men wish to be loved with
laughter, not with sighing. So laugh, sweetheart, laugh, or soon you may
be weeping. — Minna Thomas Antrim
- What is funny about us is precisely that we take ourselves too seriously. — Reinhold Neibuhr
- When humor goes, there goes civilization. — Erma Bombeck
- When the first baby laughed for the first time, the laugh broke into
a thousand pieces and they all went skipping about, and that was the
beginning of fairies. And now when every new baby is born its first
laugh becomes a fairy. So there ought to be one fairy for every boy or
girl. — Sir James Matthew Barrie
- When we can begin to take our failures non-seriously, it means we
are ceasing to be afraid of them. It is of immense importance to learn
to laugh at ourselves. — Katherine Mansfield
- When you do laugh, open your mouth wide enough for the noise to get
out without squealing, throw your head back as though you were going to
be shaved, hold on to your false hair with both hands and then laugh
till your soul gets thoroughly rested. — Josh Billings
- When you laugh, aside from the endorphin rush, there’s also a
spiritual opening. You’re not so tight inside yourself. That opening
I’ve found to be a real gift, in people being able to absorb
spirituality. —Rabbi Sydney Mintz
- When you laugh, you get a glimpse of God. — Merrily Belgum
- When you realize how perfect everything is you will tilt your head back and laugh at the sky. — Buddha
- Wit is the key, I think, to anybody’s heart, because who doesn’t like to laugh? — Julia Roberts
- With mirth and laughter let old wrinkles come. — William Shakespeare
- With the fearful strain that is on me night and day, if I did not laugh I should die. — Abraham Lincoln
- Wrinkles should merely indicate where the smiles have been. — Mark Twain
- You don’t stop laughing because you grow old. You grow old because you stop laughing. — Michael Pritchard
- You grow up the day you have your first real laugh — at yourself. — Ethel Barrymore
- Your body cannot heal without play. Your mind cannot heal without
laughter. Your soul cannot heal without joy. — Catherine Rippenger
Fenwick
- Your joy is your sorrow unmasked. And the self-same well from which
your laughter rises was oftentimes filled with your tears. — Kahlil
Gibran
1000s More Laughter Quotes
2713 Tue 14 Aug 2018 LESSON (54) Tue 14 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions to attain Eternal Bliss as Final Goal.
Welcome to Wisdom from World Religions
This course seeks to give clear and inspiring answers to many of life’s big questions:
• What practices can bring God, or a divine reality, into your own experience?
• Is death the end of
life?https://mail.google.com/mail/u/0/#inbox/FMfcgxvxBXxkRGjxnfFvsgCKpxGrLRXw?compose=CllgCJvlHtgvjSCjfkCvjbHqwknSpjjhSwkNxBlMmbjRVGNhpwnTqPdHMJbWlVTwCLcTtkjbdQB
It’s Now or Never. Register for Your Free Online Religion Course
Hello Awakened One,
What are you waiting for? Wisdom from World Religions, a free six-week online course based on Sir John Templeton’s book Wisdom from World Religions: Pathways Toward Heaven on Earth, starts today.
Complete your registration now and prepare to embark on this exciting adventure into the spirit.
To complete your registration, please verify your account by doing one of the following:
- Locate
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Religions New User Registration.” This email contains a verification
code and a link to verify your email address.
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After verifying your account, I encourage you to like our Official Facebook Page, and to remind your friends to join our course as well.
See you in class!
Warmly,
Professor Ken Rose
P.S.
New students and past participants alike are invited to register for
this session of Wisdom from World Religions, which begins today, August
13th. Act now while there are still free slots available!
Respected Sir,
I request you to verify my account to manually register me to complete my registration.
Thanking you,
With kind regards
Awakened One
http://sarvajan.ambedkar.org
[7:06 AM, 8/14/2018] JC: https://thewire.in/government/lynching-is-the-modus-operandi-of-forces-seeking-re-election-in-2019
To
negate our Marvellous,Modern Constitution after gobblin the Master Key
by tampering the fraud EVMs by the Murderer of democratic institutions
(Moi) for the BJP (Brashtachar Jiyadha Psychopaths) for their stealth,
shadowy hindutva cult (musmriti) there is the just 0.1% intolerant,
cunning, crooked, number one terrorists of the world, violent, militant,
ever shooting, mob lynching, lunatic, mentally retarded, rapist
foreigners from Bene Israel chitpavan brahminical belief that the surest
way to cross the perilous Vaitarni river on the way to heaven is to
hang by the tail of a cow.
Well, what do you know, this seems equally true of crossing the majority mark in the Lok Sabha.
Consider the statement by an RSS leader that cow-related lynching will stop only if people ceased to consume beef.
Clearly, Indresh Kumar seems privy to things on the ground that we merely speculate about.
An
even more explicit admonition has come from Vinay Katiyar: Muslims
ought not to touch cows. What could be a more no-nonsense enunciation of
the right-wing political bottom line.
Had the cow been wholly a
subject of faith and not of politics, Kiren Rijiju, a cabinet minister
at the Centre, could hardly be spared by the lynch mobs, having declared
that he eats beef and will continue to do so. Or Manohar Parrikar,
chief minister of Goa, for saying beef will be available in the state.
Nor would the fortunes of beef-eating Meghalaya have remained unaffected
had the Bharatiya Janata Party’s political stakes there not been so
high.
The lynchings then are explicitly the front line of forces
seeking to retain power in 2019 – a campaign where the political is
brutally intended to ride on a fake spiritual. 99.9% Sarvajan Samaj must
unite and demand the CJI to dissolve the Central Government and go for
fresh polls with Ballot papers. It was the ex CJI Sathasivm who ordererd
for replacmen of the fraud EVMs in a phased manner where the question
of replacement itself is a proff where the EVMs could be tampered. The
ex CEC sampath suggested forthe replacmen of the entire EVMs in a phased
manner as it cost Rs1600 crore at that time and now it is more than Rs
6000 crore. Moreover the software and its source code is kept secret
from the eyes of the voters in this democracy.
Therefore the only
alternative is to go for fresh polls with Ballot papers to save
democracy, liberty, freedom, fraternity and equality as enshrined in our
Marvelous Modern Constitution.
[11:32 AM, 8/14/2018] JC: It is now
time to think whether you want to burn the constitution enshrined with
equality, fraternity, liberty and Justice or burn the manuvadi
Scriptures and gods in your home. The choice is yours.
https://www.revolvy.com/page/Indian-independence-movement
https://www.revolvy.com/page/B.-R.-Ambedkar
Bhimrao Ramji Ambedkar (14 April 1891 – 6 December 1956), popularly known as Babasaheb, was an Indian jurist, economist, politician and social reformer who inspired the SC/ST Buddhist movement and campaigned against social discrimination towards Untouchables (SC/STs), while also supporting the rights of women and labour. He was Independent India’s first law minister, the principal architect of the Constitution of India and a founding father of the Republic of India.
Ambedkar was a prolific student, earning doctorates in economics from both Columbia University and the London School of Economics, and gained a reputation as a scholar for his research in law, economics and political science.[10]
In his early career he was an economist, professor, and lawyer. His
later life was marked by his political activities; he became involved in
campaigning and negotiations for India’s independence, publishing
journals, advocating political rights and social freedom for Dalits, and
contributing significantly to the establishment of the state of India.
In 1956 he converted to Buddhism, initiating mass conversions of SC/STs.
In 1990, the Bharat Ratna,
India’s highest civilian award, was posthumously conferred upon
Ambedkar. Ambedkar’s legacy includes numerous memorials and depictions
in popular culture.
[2:28 AM, 8/14/2018] JC: Early life
Ambedkar
was born on 14 April 1891 in the town and military cantonment of Mhow
in the Central Provinces (now in Madhya Pradesh).[12] He was the 14th
and last child of Ramji Maloji Sakpal, an army officer who held the rank
of Subedar, and Bhimabai Sakpal, daughter of Laxman Murbadkar.[13] His
family was of Marathi background from the town of Ambadawe (Mandangad
taluka) in Ratnagiri district of modern-day Maharashtra. Ambedkar was
born into a poor low Mahar (dalit) caste, who were treated as
untouchables and subjected to socio-economic discrimination.[14]
Ambedkar’s ancestors had long worked for the army of the British East
India Company, and his father served in the British Indian Army at the
Mhow cantonment.[15] Although they attended school, Ambedkar and other
untouchable children were segregated and given little attention or help
by teachers. They were not allowed to sit inside the class. When they
needed to drink water, someone from a higher caste had to pour that
water from a height as they were not allowed to touch either the water
or the vessel that contained it. This task was usually performed for the
young Ambedkar by the school peon, and if the peon was not available
then he had to go without water; he described the situation later in his
writings as “No peon, No Water”.[16] He was required to sit on a gunny
sack which he had to take home with him.[17]
Ramji Sakpal retired
in 1894 and the family moved to Satara two years later. Shortly after
their move, Ambedkar’s mother died. The children were cared for by their
paternal aunt and lived in difficult circumstances. Three sons –
Balaram, Anandrao and Bhimrao – and two daughters – Manjula and Tulasa –
of the Ambedkars survived them. Of his brothers and sisters, only
Ambedkar passed his examinations and went to high school. His original
surname was Sakpal but his father registered his name as Ambadawekar in
school, meaning he comes from his native village ‘Ambadawe’ in Ratnagiri
district.[18][19][20][21][22] His Devrukhe Brahmin teacher, Krishna
Keshav Ambedkar, changed his surname from ‘Ambadawekar’ to his own
surname ‘Ambedkar’ in school records.[21]
Education
Post-secondary education
In
1897, Ambedkar’s family moved to Mumbai where Ambedkar became the only
untouchable enrolled at Elphinstone High School. In 1906, when he was
about 15 years old, his marriage to a nine-year-old girl, Ramabai, was
arranged.[1]
Undergraduate studies at the University of Bombay
In
1907, he passed his matriculation examination and in the following year
he entered Elphinstone College, which was affiliated to the University
of Bombay, becoming the first untouchable to do so. This success evoked
much celebration among untouchables and after a public ceremony, he was
presented with a biography of the Buddha by Dada Keluskar, the author
and a family friend.[1]
By 1912, he obtained his degree in
economics and political science from Bombay University, and prepared to
take up employment with the Baroda state government. His wife had just
moved his young family and started work when he had to quickly return to
Mumbai to see his ailing father, who died on 2 February 1913.[23]
Postgraduate studies at Columbia University
In
1913, Ambedkar moved to the United States at the age of 22. He had been
awarded a Baroda State Scholarship of £11.50 (Sterling) per month for
three years under a scheme established by Sayajirao Gaekwad III (Gaekwad
of Baroda) that was designed to provide opportunities for postgraduate
education at Columbia University in New York City. Soon after arriving
there he settled in rooms at Livingston Hall with Naval Bhathena, a
Parsi who was to be a lifelong friend. He passed his M.A. exam in June
1915, majoring in Economics, and other subjects of Sociology, History,
Philosophy and Anthropology. He presented a thesis, Ancient Indian
Commerce. Ambedkar was influenced by John Dewey and his work on
democracy.[24]
In 1916 he completed his second thesis, National
Dividend of India — A Historic and Analytical Study, for another M.A.,
and finally he received his PhD in Economics in 1927[25] for his third
thesis, after he left for London. On 9 May, he presented the paper
Castes in India: Their Mechanism, Genesis and Development before a
seminar conducted by the anthropologist Alexander Goldenweiser.
Postgraduate studies at the London School of Economics
Ambedkar (In center line, first from right) with his professors and friends from the London School of Economics (1916-17)
In
October 1916, he enrolled for the Bar course at Gray’s Inn, and at the
same time enrolled at the London School of Economics where he started
working on a doctoral thesis. In June 1917, he returned to India because
his scholarship from Baroda ended. His book collection was dispatched
on different ship from the one he was on, and that ship was torpedoed
and sunk by a German submarine.[23] He got permission to return to
London to submit his thesis within four years. He returned at the first
opportunity, and completed a master’s degree in 1921. His thesis was on
“The problem of the rupee: Its origin and its solution”.[3] In 1923, he
completed a D.Sc. in Economics, and the same year he was called to the
Bar by Gray’s Inn. His third and fourth Doctorates (LL.D, Columbia, 1952
and D.Litt., Osmania, 1953) were conferred honoris causa.[26]
Opposition to Aryan invasion theory
Ambedkar
viewed the Shudras as Aryan and adamantly rejected the Aryan invasion
theory, describing it as “so absurd that it ought to have been dead long
ago” in his 1946 book Who Were the Shudras?.[4]
Ambedkar viewed
Shudras as originally being “part of the Kshatriya Varna in the
Indo-Aryan society”, but became socially degraded after they inflicted
many tyrannies on Brahmins.[27]
According to Arvind Sharma,
Ambedkar noticed certain flaws in the Aryan invasion theory that were
later acknowledged by western scholarship. For example, scholars now
acknowledge anās in Rig Veda 5.29.10 refers to speech rather than the
shape of the nose.[28] Ambedkar anticipated this modern view by stating:
The
term Anasa occurs in Rig Veda V.29.10. What does the word mean? There
are two interpretations. One is by Prof. Max Muller. The other is by
Sayanacharya. According to Prof. Max Muller, it means ‘one without nose’
or ‘one with a flat nose’ and has as such been relied upon as a piece
of evidence in support of the view that the Aryans were a separate race
from the Dasyus. Sayanacharya says that it means ‘mouthless,’ i.e.,
devoid of good speech. This difference of meaning is due to difference
in the correct reading of the word Anasa. Sayanacharya reads it as
an-asa while Prof. Max Muller reads it as a-nasa. As read by Prof. Max
Muller, it means ‘without nose.’ Question is : which of the two readings
is the correct one? There is no reason to hold that Sayana’s reading is
wrong. On the other hand there is everything to suggest that it is
right. In the first place, it does not make non-sense of the word.
Secondly, as there is no other place where the Dasyus are described as
noseless, there is no reason why the word should be read in such a
manner as to give it an altogether new sense. It is only fair to read it
as a synonym of Mridhravak. There is therefore no evidence in support
of the conclusion that the Dasyus belonged to a different race.[28]
Ambedkar
disputed various hypotheses of the Aryan homeland being outside India,
and concluded the Aryan homeland was India itself.[29] According to
Ambedkar, the Rig Veda says Aryans, Dāsa and Dasyus were competing
religious groups, not different peoples.[30]
Opposition to untouchability
Ambedkar as a barrister in 1922
As
Ambedkar was educated by the Princely State of Baroda, he was bound to
serve it. He was appointed Military Secretary to the Gaikwad but had to
quit in a short time. He described the incident in his autobiography,
Waiting for a Visa.[31] Thereafter, he tried to find ways to make a
living for his growing family. He worked as a private tutor, as an
accountant, and established an investment consulting business, but it
failed when his clients learned that he was an untouchable.[32] In 1918,
he became Professor of Political Economy in the Sydenham College of
Commerce and Economics in Mumbai. Although he was successful with the
students, other professors objected to his sharing a drinking-water jug
with them.[33]
Ambedkar had been invited to testify before the
Southborough Committee, which was preparing the Government of India Act
1919. At this hearing, Ambedkar argued for creating separate electorates
and reservations for untouchables and other religious communities.[34]
In 1920, he began the publication of the weekly Mooknayak (Leader of the
Silent) in Mumbai with the help of Shahu of Kolhapur i.e. Shahu IV
(1874–1922).[35]
Ambedkar went on to work as a legal
professional. In 1926, he successfully defended three non-Brahmin
leaders who had accused the Brahmin community of ruining India and were
then subsequently sued for libel. Dhananjay Keer notes that “The victory
was resounding, both socially and individually, for the clients and the
Doctor.”
Samarth
While practising law in the Bombay High
Court, he tried to promote education to untouchables and uplift them.
His first organised attempt was his establishment of the central
institution Bahishkrit Hitakarini Sabha, intended to promote education
and socio-economic improvement, as well as the welfare of “outcastes”,
at the time referred to as depressed classes.[36] For the defence of
Dalit rights, he started many periodicals like Mook Nayak, Bahishkrit
Bharat, and Equality Janta.[37]
He was appointed to the Bombay
Presidency Committee to work with the all-European Simon Commission in
1925.[38] This commission had sparked great protests across India, and
while its report was ignored by most Indians, Ambedkar himself wrote a
separate set of recommendations for the future Constitution of
India.[39]
By 1927, Ambedkar had decided to launch active
movements against untouchability. He began with public movements and
marches to open up public drinking water resources. He also began a
struggle for the right to enter Hindu temples. He led a satyagraha in
Mahad to fight for the right of the untouchable community to draw water
from the main water tank of the town.[40] In a conference in late 1927,
Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws
of Manu), for ideologically justifying caste discrimination and
“untouchability”, and he ceremonially burned copies of the ancient text.
On 25 December 1927, he led thousands of followers to burn copies of
Manusmrti.[41][42] Thus annually 25 December is celebrated as Manusmriti
Dahan Din (Manusmriti Burning Day) by Ambedkarites and Dalits.[43][44]
In
1930, Ambedkar launched Kalaram Temple movement after three months of
preparation. About 15,000 volunteers assembled at Kalaram Temple
satygraha making one of the greatest processions of Nashik. The
procession was headed by a military band, a batch of scouts, women and
men walked in discipline, order and determination to see the god for the
first time. When they reached to gate, the gates were closed by Brahmin
authorities.[45]
Poona Pact
M.R. Jayakar, Tej Bahadur Sapru and Ambedkar at Yerwada jail, in Poona, on 24 September 1932, the day the Poona Pact was signed
In
1932, British announced the formation of a separate electorate for
“Depressed Classes” in the Communal Award. Gandhi fiercely opposed a
separate electorate for untouchables, saying he feared that such an
arrangement would divide the Hindu community.[46][47][48] Gandhi
protested by fasting while imprisoned in the Yerwada Central Jail of
Poona. Following the fast, Congress politicians and activists such as
Madan Mohan Malaviya and Palwankar Baloo organised joint meetings with
Ambedkar and his supporters at Yerwada.[49] On 25 September 1932, the
agreement known as Poona Pact was signed between Ambedkar (on behalf of
the depressed classes among Hindus) and Madan Mohan Malaviya (on behalf
of the other Hindus). The agreement gave reserved seats for the
depressed classes in the Provisional legislatures, within the general
electorate. Due to the pact, the depressed class received 148 seats in
the legislature, instead of the 71 as allocated in the Communal Award
earlier proposed by British Prime Minister Ramsay MacDonald. The text
uses the term “Depressed Classes” to denote Untouchables among Hindus
who were later called Scheduled Castes and Scheduled Tribes under India
Act 1935, and the later Indian Constitution of 1950.[50][51] In the
Poona Pact, a unified electorate was in principle formed, but primary
and secondary elections allowed Untouchables in practice to choose their
own candidates.[52]
[2:30 AM, 8/14/2018] JC: Political career
Ambedkar
with his family members at Rajgraha in February 1934. From left –
Yashwant (son), Ambedkar, Ramabai (wife), Laxmibai (wife of his elder
brother, Balaram), Mukund (nephew) and Ambedkar’s favourite dog, Tobby
In
1935, Ambedkar was appointed principal of the Government Law College,
Bombay, a position he held for two years. He also served as the chairman
of Governing body of Ramjas College, University of Delhi, after the
death of its Founder Shri Rai Kedarnath.[53] Settling in Bombay (today
called Mumbai), Ambedkar oversaw the construction of a house, and
stocked his personal library with more than 50,000 books.[54] His wife
Ramabai died after a long illness the same year. It had been her
long-standing wish to go on a pilgrimage to Pandharpur, but Ambedkar had
refused to let her go, telling her that he would create a new
Pandharpur for her instead of Hinduism’s Pandharpur which treated them
as untouchables. At the Yeola Conversion Conference on 13 October in
Nasik, Ambedkar announced his intention to convert to a different
religion and exhorted his followers to leave Hinduism.[54] He would
repeat his message at many public meetings across India.
In 1936,
Ambedkar founded the Independent Labour Party, which contested the 1937
Bombay election to the Central Legislative Assembly for the 13 reserved
and 4 general seats, and secured 11 and 3 seats respectively.[55]
Ambedkar
published his book Annihilation of Caste on 15 May 1936.[56] It
strongly criticised Hindu orthodox religious leaders and the caste
system in general,[57] and included “a rebuke of Gandhi” on the
subject.[58] Later, in a 1955 BBC interview, he accused Gandhi of
writing in opposition of the caste system in English language papers
while writing in support of it in Gujarati language papers.[59]
Ambedkar served on the Defence Advisory Committee[60] and the Viceroy’s Executive Council as minister for labour.[60]
After
the Lahore resolution (1940) of the Muslim League demanding Pakistan,
Ambedkar wrote a 400 page tract titled Thoughts on Pakistan, which
analysed the concept of “Pakistan” in all its aspects. Ambedkar argued
that the Hindus should concede Pakistan to the Muslims. He proposed that
the provincial boundaries of Punjab and Bengal should be redrawn to
separate the Muslim and non-Muslim majority parts. He thought the
Muslims could have no objection to redrawing provincial boundaries. If
they did, they did not quite “understand the nature of their own
demand”. Scholar Venkat Dhulipala states that Thoughts on Pakistan
“rocked Indian politics for a decade”. It determined the course of
dialogue between the Muslim League and the Indian National Congress,
paving the way for the Partition of India.[61][62]
In his work
Who Were the Shudras?, Ambedkar tried to explain the formation of
untouchables. He saw Shudras and Ati Shudras who form the lowest caste
in the ritual hierarchy of the caste system, as separate from
Untouchables. Ambedkar oversaw the transformation of his political party
into the Scheduled Castes Federation, although it performed poorly in
the 1946 elections for Constituent Assembly of India. Later he was
elected into the constituent assembly of Bengal where Muslim League was
in power.[63]
Ambedkar contested in the Bombay North first Indian
General Election of 1952, but lost to his former assistant and Congress
Party candidate Narayan Kajrolkar. Ambedkar became a member of Rajya
Sabha, probably an appointed member. He tried to enter Lok Sabha again
in the by-election of 1954 from Bhandara, but he placed third (the
Congress Party won). By the time of the second general election in 1957,
Ambedkar had died.
Ambedkar also criticised Islamic practice in
South Asia. While justifying the Partition of India, he condemned child
marriage and the mistreatment of women in Muslim society.
No
words can adequately express the great and many evils of polygamy and
concubinage, and especially as a source of misery to a Muslim woman.
Take the caste system. Everybody infers that Islam must be free from
slavery and caste. […] [While slavery existed], much of its support
was derived from Islam and Islamic countries. While the prescriptions by
the Prophet regarding the just and humane treatment of slaves contained
in the Koran are praiseworthy, there is nothing whatever in Islam that
lends support to the abolition of this curse. But if slavery has gone,
caste among Musalmans [Muslims] has remained.[64]
Drafting India’s Constitution
Ambedkar,
chairman of the Drafting Committee, presenting the final draft of the
Indian Constitution to Rajendra Prasad on 25 November 1949.
Upon
India’s independence on 15 August 1947, the new Congress-led government
invited Ambedkar to serve as the nation’s first Law Minister, which he
accepted. On 29 August, he was appointed Chairman of the Constitution
Drafting Committee, and was appointed by the Assembly to write India’s
new Constitution.[65]
Granville Austin described the Indian
Constitution drafted by Ambedkar as ‘first and foremost a social
document’. ‘The majority of India’s constitutional provisions are either
directly arrived at furthering the aim of social revolution or attempt
to foster this revolution by establishing conditions necessary for its
achievement.’[66]
The text prepared by Ambedkar provided
constitutional guarantees and protections for a wide range of civil
liberties for individual citizens, including freedom of religion, the
abolition of untouchability, and the outlawing of all forms of
discrimination. Ambedkar argued for extensive economic and social rights
for women, and won the Assembly’s support for introducing a system of
reservations of jobs in the civil services, schools and colleges for
members of scheduled castes and scheduled tribes and Other Backward
Class, a system akin to affirmative action.[67] India’s lawmakers hoped
to eradicate the socio-economic inequalities and lack of opportunities
for India’s depressed classes through these measures.[68] The
Constitution was adopted on 26 November 1949 by the Constituent
Assembly.[69]
Opposition to Article 370
Ambedkar opposed
Article 370 of the Constitution of India, which granted a special status
to the State of Jammu and Kashmir, and which was included against his
wishes. Balraj Madhok reportedly said, Ambedkar had clearly told the
Kashmiri leader, Sheikh Abdullah: “You wish India should protect your
borders, she should build roads in your area, she should supply you food
grains, and Kashmir should get equal status as India. But Government of
India should have only limited powers and Indian people should have no
rights in Kashmir. To give consent to this proposal, would be a
treacherous thing against the interests of India and I, as the Law
Minister of India, will never do it.” Then Sk. Abdullah approached
Nehru, who directed him to Gopal Swami Ayyangar, who in turn approached
Sardar Patel, saying Nehru had promised Sk. Abdullah the special status.
Patel got the Article passed while Nehru was on a foreign tour. On the
day the article came up for discussion, Ambedkar did not reply to
questions on it but did participate on other articles. All arguments
were done by Krishna Swami Ayyangar.[70][71][72]
Support to Uniform Civil Code
I
personally do not understand why religion should be given this vast,
expansive jurisdiction, so as to cover the whole of life and to prevent
the legislature from encroaching upon that field. After all, what are we
having this liberty for? We are having this liberty in order to reform
our social system, which is so full of inequities, discriminations and
other things, which conflict with our fundamental rights.[73]
During
the debates in the Constituent Assembly, Ambedkar demonstrated his will
to reform Indian society by recommending the adoption of a Uniform Civil
Code.[74][75] Ambedkar resigned from the cabinet in 1951, when
parliament stalled his draft of the Hindu Code Bill, which sought to
enshrine gender equality in the laws of inheritance and marriage.[76]
Ambedkar independently contested an election in 1952 to the lower house
of parliament, the Lok Sabha, but was defeated in the Bombay (North
Central) constituency by a little-known Narayan Sadoba Kajrolkar, who
polled 138,137 votes compared to Ambedkar’s 123,576.[77][78][79] He was
appointed to the upper house, of parliament, the Rajya Sabha in March
1952 and would remain as member till death.[80]
[2:32 AM, 8/14/2018] JC: Economic planning
B.R. Ambedkar in 1950
Ambedkar
was the first Indian to pursue a doctorate in economics abroad.[81] He
argued that industrialisation and agricultural growth could enhance the
Indian economy.[82] He stressed investment in agriculture as the primary
industry of India. According to Sharad Pawar, Ambedkar’s vision helped
the government to achieve its food security goal.[83] Ambedkar advocated
national economic and social development, stressing education, public
hygiene, community health, residential facilities as the basic
amenities.[82] He calculated the loss of development caused by British
rule.[84]
Reserve Bank of India
Ambedkar was trained as an
economist, and was a professional economist until 1921, when he became a
political leader. He wrote three scholarly books on economics:
Administration and Finance of the East India Company
The Evolution of Provincial Finance in British India
The Problem of the Rupee: Its Origin and Its Solution[85][86][87]
The Reserve Bank of India (RBI), was based on the ideas that Ambedkar presented to the Hilton Young Commission.[85][87][88][89]
Second marriage
Ambedkar with wife Savita in 1948
Ambedkar’s
first wife Ramabai died in 1935 after a long illness. After completing
the draft of India’s constitution in the late 1940s, he suffered from
lack of sleep, had neuropathic pain in his legs, and was taking insulin
and homoeopathic medicines. He went to Bombay for treatment, and there
met Dr. Sharada Kabir, whom he married on 15 April 1948, at his home in
New Delhi. Doctors recommended a companion who was a good cook and had
medical knowledge to care for him.[90] She adopted the name Savita
Ambedkar and cared for him the rest of his life.[2] Savita Ambedkar, who
was called ‘Mai’ or ‘Maisaheb’, died on 29 May 2003, aged 93 at
Mehrauli, New Delhi.[91]
Conversion to Buddhism
Ambedkar receiving the Five Precepts from Mahasthavir Chandramani on October 14, 1956
Ambedkar
considered converting to Sikhism, which encouraged opposition to
oppression and so appealed to leaders of scheduled castes. But after
meeting with Sikh leaders, he concluded that he might get “second-rate”
Sikh status, as described by scholar Stephen P. Cohen.[92]
Instead,
he studied Buddhism all his life. Around 1950, he devoted his attention
to Buddhism and travelled to Ceylon (now Sri Lanka) to attend a meeting
of the World Fellowship of Buddhists.[93] While dedicating a new
Buddhist vihara near Pune, Ambedkar announced he was writing a book on
Buddhism, and that when it was finished, he would formally convert to
Buddhism.[94] He twice visited Burma in 1954; the second time to attend
the third conference of the World Fellowship of Buddhists in
Rangoon.[95] In 1955, he founded the Bharatiya Bauddha Mahasabha, or the
Buddhist Society of India.[96] He completed his final work, The Buddha
and His Dhamma, in 1956 which was published posthumously.[96]
After
meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,[97]
Ambedkar organised a formal public ceremony for himself and his
supporters in Nagpur on 14 October 1956. Accepting the Three Refuges and
Five Precepts from a Buddhist monk in the traditional manner, Ambedkar
completed his own conversion, along with his wife. He then proceeded to
convert some 500,000 of his supporters who were gathered around him.[98]
He prescribed the 22 Vows for these converts, after the Three Jewels
and Five Precepts.[99] He then travelled to Kathmandu, Nepal to attend
the Fourth World Buddhist Conference.[95] His work on The Buddha or Karl
Marx and “Revolution and counter-revolution in ancient India” remained
incomplete.[100]
Death
Mahaparinirvana of B. R. Ambedkar
Since
1948, Ambedkar suffered from diabetes. He was bed-ridden from June to
October in 1954 due to medication side-effects and poor eyesight.[94] He
had been increasingly embittered by political issues, which took a toll
on his health. His health worsened during 1955. Three days after
completing his final manuscript The Buddha and His Dhamma, Ambedkar died
in his sleep on 6 December 1956 at his home in Delhi.
A Buddhist
cremation[101] was organised at Dadar Chowpatty beach on 7
December,[102] attended by half a million grieving people.[103] A
conversion program was organised on 16 December 1956,[104] so that
cremation attendees were also converted to Buddhism at the same
place.[104]
Ambedkar was survived by his second wife, who died in
2003,[105] and his son Yashwant Ambedkar (known as Bhaiyasaheb).[106]
Ambedkar’s grandson, Prakash Ambedkar, is the chief-adviser of the
Buddhist Society of India,[107] leads the Bharipa Bahujan Mahasangh[108]
and has served in both houses of the Indian Parliament.[108]
A
number of unfinished typescripts and handwritten drafts were found among
Ambedkar’s notes and papers and gradually made available. Among these
were Waiting for a Visa, which probably dates from 1935–36 and is an
autobiographical work, and the Untouchables, or the Children of India’s
Ghetto, which refers to the census of 1951.[94]
A memorial for
Ambedkar was established in his Delhi house at 26 Alipur Road. His
birthdate is celebrated as a public holiday known as Ambedkar Jayanti or
Bhim Jayanti. He was posthumously awarded India’s highest civilian
honour, the Bharat Ratna, in 1990.[109]
On the anniversary of his
birth and death, and on Dhamma Chakra Pravartan Din (14 October) at
Nagpur, at least half a million people gather to pay homage to him at
his memorial in Mumbai.[110] Thousands of bookshops are set up, and
books are sold. His message to his followers was “educate, organise,
agitate”.[111]
Legacy
People paying tribute at the central statue of Ambedkar in Dr. Babasaheb Ambedkar Marathwada University in Aurangabad.
Ambedkar’s
legacy as a socio-political reformer, had a deep effect on modern
India.[112][113] In post-Independence India, his socio-political thought
is respected across the political spectrum. His initiatives have
influenced various spheres of life and transformed the way India today
looks at socio-economic policies, education and affirmative action
through socio-economic and legal incentives. His reputation as a scholar
led to his appointment as free India’s first law minister, and chairman
of the committee for drafting the constitution. He passionately
believed in individual freedom and criticised caste society. His
accusations of Hinduism as being the foundation of the caste system made
him controversial and unpopular among Hindus.[114] His conversion to
Buddhism sparked a revival in interest in Buddhist philosophy in India
and abroad.[115]
Ambedkar is also called Babasaheb, a Marathi
phrase which roughly translates as “Father-Lord” (baba: father; and
saheb: lord) because millions of Indians consider him a “great
liberator”.[116]
Many public institutions are named in his
honour, and the Dr. Babasaheb Ambedkar International Airport in Nagpur,
Dr. B. R. Ambedkar National Institute of Technology, Jalandhar, Ambedkar
University Delhi is also named in his honour. A large official portrait
of Ambedkar is on display in the Indian Parliament building.
The
Maharashtra government has acquired a house in London where Ambedkar
lived during his days as a student in the 1920s. The house is expected
to be converted into a museum-cum-memorial to Ambedkar.[117]
Ambedkar
was voted “the Greatest Indian” in 2012 by a poll organised by History
TV18 and CNN IBN. Nearly 20 million votes were cast, making him the most
popular Indian figure since the launch of the initiative.[118][119] Due
to his role in economics, Narendra Jadhav, a notable Indian
economist,[120] has said that Ambedkar was “the highest educated Indian
economist of all times.”[121] Amartya Sen, said that Ambedkar is “father
of my economics”, and “he was highly controversial figure in his home
country, though it was not the reality. His contribution in the field of
economics is marvelous and will be remembered forever.”[122][123] Osho,
a spiritual teacher, remarked “I have seen people who are born in the
lowest category of Hindu law, the sudras, the untouchables, so
intelligent: when India became independent, the man who made the
constitution of India, Dr. Babasaheb Ambedkar, was a sudra. There was no
equal to his intelligence as far as law is concerned – he was a
world-famous authority.”[124] President Obama addressed the Indian
parliament in 2010, and referred to Dalit leader Dr. B. R. Ambedkar as
the great and revered Human Rights champion and main author of India’s
constitution.[125]
Ambedkar’s political philosophy has given rise
to a large number of political parties, publications and workers’
unions that remain active across India, especially in Maharashtra. His
promotion of Buddhism has rejuvenated interest in Buddhist philosophy
among sections of population in India. Mass conversion ceremonies have
been organised by human rights activists in modern times, emulating
Ambedkar’s Nagpur ceremony of 1956.[126] Most Indian Buddhists specially
Navayana followers regard him as a Bodhisattva, the Maitreya, although
he never claimed it himself.[127][128][129] Outside India, during the
late 1990s, some Hungarian Romani people drew parallels between their
own situation and that of the downtrodden people in India. Inspired by
Ambedkar, they started to convert to Buddhism.[130]
[2:33 AM, 8/14/2018] JC: In popular culture
Several
movies, plays, and other works have been based on the life and thoughts
of Ambedkar. Jabbar Patel directed the English-language film Dr.
Babasaheb Ambedkar in 2000 with Mammootty in the lead role.[131] This
biopic was sponsored by the National Film Development Corporation of
India and the government’s Ministry of Social Justice and Empowerment.
The film was released after a long and controversial gestation.[132]
David Blundell, professor of anthropology at UCLA and historical
ethnographer, has established Arising Light – a series of films and
events that are intended to stimulate interest and knowledge about the
social conditions in India and the life of Ambedkar.[133] In
Samvidhaan,[134] a TV mini-series on the making of the Constitution of
India directed by Shyam Benegal, the pivotal role of B. R. Ambedkar was
played by Sachin Khedekar. The play Ambedkar Aur Gandhi, directed by
Arvind Gaur and written by Rajesh Kumar, tracks the two prominent
personalities of its title.[135]
Bhimayana: Experiences of
Untouchability is a graphic biography of Ambedkar created by
Pardhan-Gond artists Durgabai Vyam and Subhash Vyam, and writers
Srividya Natarajan and S. Anand. The book depicts the experiences of
untouchability faced by Ambedkar from childhood to adulthood. CNN named
it one of the top 5 political comic books.[136]
The Ambedkar Memorial at Lucknow is dedicated in his memory. The chaitya consists of monuments showing his biography.[137][138]
Ambedkar Memorial at Lucknow
Google
commemorated Ambedkar’s 124th birthday through a homepage doodle[139]
on 14 April 2015.[140] The doodle was featured in India, Argentina,
Chile, Ireland, Peru, Poland, Sweden and the United
Kingdom.[141][142][143]
Films
Balak Ambedkar, a 1991 Kannada film directed by Basavaraj Kesthur.
Bole India Jai Bhim, 2016 Marathi film directed by Subodh Nagdeve.
Dr. Babasaheb Ambedkar (film), 2000 English film directed by Jabbar Patel.
Dr. B.R. Ambedkar (film), a 2005 Kannada film directed by Sharan Kumar Kabbur.
Yugpurush Dr. Babasaheb Ambedkar, 1993 Marathi film directed by Shashikant Nalavade.
Bhim Garjana, a 1990 Marathi film directed by Vijay Pawar.
Ramabai (film), a 2016 Kannada film directed by M. Ranganath.
Ramabai Bhimrao Ambedkar (film), a 2011 Marathi film directed by Prakash Jadhav.
A Journey of Samyak Buddha, a 2013 Hindi film based on Dr. Ambedkar’s book, The Buddha and His Dhamma and Navayana Buddhism.
Works
The
Education Department, Government of Maharashtra (Mumbai) published the
collection of Ambedkar’s writings and speeches in different
volumes.[144]
Castes in India: Their Mechanism, Genesis and Development and 11 Other Essays
Ambedkar in the Bombay Legislature, with the Simon Commission and at the Round Table Conferences, 1927–1939
Philosophy of Hinduism; India and the Pre-requisites of Communism; Revolution and Counter-revolution; Buddha or Karl Marx
Riddles in Hinduism[145]
Essays on Untouchables and Untouchability
The Evolution of Provincial Finance in British India
The Untouchables: Who Were They? And Why They Became Untouchables (New Delhi: Amrit Book Co, [1948])
The Annihilation of Caste (1936)
Pakistan or the Partition of India
What Congress and Gandhi have done to the Untouchables; Mr. Gandhi and the Emancipation of the Untouchables
Ambedkar as member of the Governor General’s Executive Council, 1942–46
The Buddha and his Dhamma
Unpublished Writings; Ancient Indian Commerce; Notes on laws; Waiting for a Visa ; Miscellaneous notes, etc.
Ambedkar as the principal architect of the Constitution of India
(2 parts) Dr. Ambedkar and The Hindu Code Bill
Ambedkar as Free India’s First Law Minister and Member of Opposition in Indian Parliament (1947–1956)
The Pali Grammar
Ambedkar
and his Egalitarian Revolution – Struggle for Human Rights. Events
starting from March 1927 to 17 November 1956 in the chronological order;
Ambedkar and his Egalitarian Revolution – Socio-political and religious
activities. Events starting from November 1929 to 8 May 1956 in the
chronological order; Ambedkar and his Egalitarian Revolution – Speeches.
(Events starting from 1 January to 20 November 1956 in the
chronological order.)
Ambedkar’s Speeches and writing in Marathi
Ambedkar’s Photo Album and Correspondence
See also
Ambedkarism
Chaitya Bhoomi
Dalit Buddhist movement
Deekshabhoomi
The Greatest Indian
List of civil rights leaders
Social reformers of India
Statue of Equality
List of things named after B. R. Ambedkar
Read more: B. R. Ambedkar | Revolvy https://www.revolvy.com/page/B.-R.-Ambedkar#ixzz5O5uud7EK
Follow us: @RevolvyEarth on Twitter | RevolvyEarth on Facebook
(54) Sarvajan Hitaya Sarvajan Sukhaya - For The Gain of The Many and For The Wefare of The Many
Shri. Ambeth Rajan National Treasurer of BSP and The Original Inhabitant of The Great Prabuddha Bharath has been unanimously selected as Member of the Rajya Sabah. He will take oath in the Chairman’s Chamber of Rajya Sabah on 15th October 2007 at 11:30 Hrs. He will be occupying the seat vacated by Honorable Chief Minister of Uttar Pradesh Km.Mayawati after her becoming the Chief Minister. It is significant to note that this seat was adorned by late Manyawar Kanshi Ram Ji.
His email address:
ambethrajan2006@yahoo.com
Mobile Nos:
09868222333
+919868181896
Thousands pay tribute to Kanshi Ram in Delhi
Thousands of people paid tributes to Original Inhabitant of The Great Prabuddha Bharath leader and Bahujan Samaj Party (BSP) founder Kanshi Ram at the party office here on his first death anniversary. Kanshi Ram died this day last year after a prolonged illness that had partially affected his mental faculties. The BSP office at While the BSP government in Uttar Pradesh organised a series of functions in state capital Lucknow to mark the day, no official function was held at the Delhi office of the BSP but people came on their own to pay their homage to Kanshi Ram.
Men and women, young and old paid floral tributes before a huge bronze statue of Kanshi Ram in the office complex, collected literature on him and listened for a while to songs in his praise set to the tunes of popular patriotic numbers.
“Kanshi Ram was like a saint to us. I have come here to relive his memory,” said a young woman with a child in her arm and another holding her hand. She had come all the way from Shastri Nagar in northwest Delhi.
IANS
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Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions to attain Eternal Bliss as Final Goal.
Welcome to Wisdom from World Religions
Why do the many world religions offer such different pictures of the meaning of life?
https://www.youtube.com/watch?v=8jhcxOhIMAQ
No Arms, No Legs, No Worries!
ftcmethods
Published on Feb 28, 2012
Nicholas James Vujicic, is an Australian preacher and motivational
speaker born with Tetra-amelia syndrome, a rare disorder characterized
by the absence of all four limbs. As a child, he struggled mentally and
emotionally, as well as physically, but eventually came to terms with
his disability and, at the age of seventeen, started his own non-profit
organization, Life Without Limbs. Vujicic presents motivational speeches worldwide, on life with a disability, hope, and finding meaning in life.
Category
People & Blogs
Nicholas
James Vujicic, is an Australian preacher and motivational speaker born
with Tetra-amelia syndrome, a rare disorder characterized by the absence
of a…
https://www.youtube.com/watch?v=bh__g-ZZ6WA
Published on Aug 25, 2009
Mr Bean goes to church. Unfortunately he doesn’t know the words to the
hymns, sneezes loudly and falls asleep out of boredom, much to the
annoyance of Mr. Sprout (Richard Briers) who is sitting next to him.
From the first ever Mr Bean programme.
… See more
Mr Bean goes to church. Unfortunately he doesn’t know the words to the hymns, sneezes loudly and falls…
https://mail.google.com/mail/u/0/#inbox/FMfcgxvxBXwZvtHCTRbfdkGpcxNwNGrW?compose=CllgCHrgmFwVCXlTBcJcdFdLdzWZmVJnHBqJHkvpLJfWTTtrqGflKcFHJrPrwWlknssNMXzptWg
Welcome to Wisdom from World Religions
to me
Hello Wisdom from World Religions Participant,
I
would like to welcome you to “Wisdom from World Religions: A Free
Online Course.” You are registered for the session running from August 13, 2018 through September 21, 2018. The course begins on Monday, August 13, 2018. To account for time differences in our global course, the learning elements (LEs) will generally become available at 5 PM EDT or UTC-5 on the day before the date given in the syllabus.
Here are some suggested actions that you can take on August 13, 2018 to get started in the course:
- Go to the Getting Started section of Week 1 under My Courses on the Wisdom from World Religions website (https://wisdomfromworldreligions.com).
- Open The First Things To Do In This Course to take your initial steps.
- Watch the orientation video.
- Access the syllabus or keep it somewhere convenient.
- Familiarize yourself with the plan of daily activities in Daily Course Activities.
- Take
the pretest, which will measure your general knowledge of the world’s
religions. Don’t worry about the grade—60% is passing for this and all
tests in this course, and everyone who completes it will be able to go
on to take the rest of the course, regardless of grade.
- Go
to your preferred Discussion Group (Seeker, Proficient, or Adept) under
Community, read the short description of each of the three groups, and
choose your preferred group (you can change groups at any time as you
like!):
- Post
your first message in which you introduce yourself and let us know your
name and country of residence, the reason you’re taking the course, and
what you hope to get from the course.
- Please
read the Troubleshooting and FAQs section directly above the Getting
Started section in Week 1 for help on some of the common issues that can
occur at the beginning of the course.
Cordially,
Professor Kenneth Rose and the Wisdom from World Religions Team
Thank you Professor Kenneth Rose and the Wisdom from World Religions Team
Awaiting for :
- Open The First Things To Do In This Course to take your initial steps.
- Watch the orientation video.
- Access the syllabus or keep it somewhere convenient.
- Familiarize yourself with the plan of daily activities in Daily Course Activities.
- Take
the pretest, which will measure your general knowledge of the world’s
religions. Don’t worry about the grade—60% is passing for this and all
tests in this course, and everyone who completes it will be able to go
on to take the rest of the course, regardless of grade.
- Go
to your preferred Discussion Group (Seeker, Proficient, or Adept) under
Community, read the short description of each of the three groups, and
choose your preferred group (you can change groups at any time as you
like!):
- Post
your first message in which you introduce yourself and let us know your
name and country of residence, the reason you’re taking the course, and
what you hope to get from the course.
- Please
read the Troubleshooting and FAQs section directly above the Getting
Started section in Week 1 for help on some of the common issues that can
occur at the beginning of the course.
With Kind Regard
Yours Faithfully
Jagatheesan Chandrasekharan
http://sarvajan.ambedkar.org
|
(53)
THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA
Solar Eclipse Images
The Sun Deity’s Prayer for Protection
Thus have I heard:
On one occasion the Blessed
One was living near Savatthi at Jetavana at Anathapindika’s monastery.
At that time Suriya, the sun deity, was seized by Rahu, Lord of Asuras.
Thereupon calling to mind the Blessed One, Suriya, the Sun deity,
recited this stanza:
i. “O THE BLESSED NOBLE
AWAKENED ONE, the Hero, thou art wholly free from all evil. My adoration
to thee. I have fallen into distress. Be thou my refuge.”
Thereupon the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf of Suriya thus:
ii. “O Rahu, Suriya has gone
for refuge to the Tathagata, the Consummate One. Release Suriya. The THE
BLESSED NOBLE AWAKENED ONE -THE TATHAGATAS radiate compassion on the
world (of beings).
iii. “O Rahu, swallow not the
dispeller of darkness, the shining one, the radiant and effulgent
traveler through the sky. Rahu, release Suriya, my son.”
Thereupon Rahu, Lord of
Asuras, released Suriya, and immediately came to the presence of
Vepacitta, Lord of Asuras, and stood beside him trembling with fear and
with hair standing on end. Then Vepacitta addressed Rahu in this stanza:
iv. “Rahu, why did you suddenly release Suriya? Why have you come trembling, and why are you standing here terrified?”
“I have been spoken to by
the THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA in a stanza
(requesting me release Suriya). If I had not released Suriya my head
would have split into seven pieces. While yet I live, I should have had
no happiness. (Therefore I released Suriya).”
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(52)
2711 Sun 12 Aug 2018 LESSON (52) Sun 12 Aug 2007
Do Good Be Mindful - Awakened One with Awareness (AOA)
In Wisdom From
World Religions
Spiritual wisdom from around the globe for Welfare, Happiness and Peace for All Societies.
Helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions to attain Eternal Bliss as Final Goal.
This course seeks to give clear and inspiring answers to many of life’s big questions:
• What clues do science and the world’s religions give about the meaning and purpose of life?
• Is science the ultimate guide to the deepest truth of life?
https://www.youtube.com/watch?v=qZh1MrDHLoY
Mayim Bialik
https://www.youtube.com/watch?v=qZh1MrDHLoY
Science and Religion || Mayim Bialik
Mayim Bialik
Published on Jun 23, 2016
It’s time for my next vlog! Last time we talked about cats; this time
I’m discussing how I can be both a scientist and a person who
participates in a religious life, and how both make me who I am. I also
discuss what God is and what God isn’t in a way that makes for a deeper
love of the scientific world. Sounds impossible? It’s not! Check it out!
—
You may know me as Amy Farrah Fowler from The Big Bang Theory, or from
Blossom, but hopefully, these videos allow you to get to know me better
as Mayim, too! Subscribe to my channel for video updates. I upload new
videos every Thursday!
What next? https://www.youtube.com/playlist?list…
Find Mayim Bialik:
https://www.facebook.com/MissMayim/
https://www.twitter.com/MissMayim/
https://www.instagram.com/MissMayim/
Grok Nation
https://www.groknation.com
https://www.facebook.com/groknation
https://www.twitter.com/groknation
https://www.instagram.com/groknation
About Mayim Bialik:
You might know me as Amy Farrah Fowler from The Big Bang Theory or
from Blossom but there are so many other parts of me that you might not
be aware of! I’m trained as a neuroscientist, I’m a passionate
activist, an observant Jew, a perfectly imperfect mother, and I’m a
complicated human being like many of you. This is the place where I
wear all of those hats - and none of them have a flower on them! ;)
Category
People & Blogs
It’s
time for my next vlog! Last time we talked about cats; this time I’m
discussing how I can be both a scientist and a person who participates
in a religio…
https://www.youtube.com/watch?v=Tbsnyx14cac
The Science of Religion | UBCx on edX | Course About ActionCut Videos
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3
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edX
Published on Jun 8, 2016
What is religion? Are we wired to believe? Does science have the
answers? Join us on a journey to the origins of religion and
spirituality.
Take this course free on edX: https://www.edx.org/course/science-re…
ABOUT THIS COURSE
Drawing on new scientific advances, this religion course examines
foundational questions about the nature of religious belief and
practice.
The course is based on the idea that religion is a
naturalistic phenomenon — meaning it can be studied and better
understood using the tools of science. Religious belief and practice
emerge naturally from the structure of human psychology, and have an
important impact on the structure of societies, the way groups relate to
each other, and the ability of human beings to cooperate effectively.
Topics to be covered will include traditional and contemporary theories
of religion, with a special emphasis on cultural evolutionary models.
WHAT YOU’LL LEARN
- Evolutionary and cognitive scientific approaches to the study of religion
- The origins of religion, and its role in human life
- How religion relates to morality, spirituality and atheism
- The role of religion in current events and conflict hotspots around the world
- The role religion may have played in the origin of civilization
Category
Education
What is religion? Are we wired to believe? Does science have the answers? Join us on a journey to the origins…
https://www.youtube.com/channel/UCP5tjEmvPItGyLhmjdwP7Ww
RealLifeLore
Published on Mar 3, 2017
A lot of things happen on Earth, but there are still some things that
just don’t ever happen here. But, that doesn’t mean that what’s
impossible here is impossible everywhere else in the universe. Whether
it’s clouds that rain rocks or glass, wind that’s 29 times faster than
sound, having 2 shadows or even being able to fly in some places, this
is a collection of some of the most ridiculous places that we know of so far in our strange universe.
This video was done in a collaboration with Second Thought, and you can check out his video here!
If you’re curious about flying on Titan and the research into that,
I’ve attached a paper written by the Department of Physics and Astronomy
at the University of Leicester dated October 22nd 2013 which goes into a
lot more detail than I could afford. Here it is; https://physics.le.ac.uk/journals/ind…
Please Subscribe: http://bit.ly/2dB7VTO
Music is by Brandon Maahs. Check out his website and music by clicking this link: http://www.brandonmaahs.com/audio-reel
Facebook: https://www.facebook.com/RealLifeLore/
Twitter: https://twitter.com/RealLifeLore1
Reddit: https://www.reddit.com/r/RealLifeLore/
Subreddit is moderated by Oliver Bourdouxhe
Special thanks to Patrons: Joshua Tavares, Wesley Jackson and Matthew Mikulka.
Videos explaining things. Mostly over topics like history, geography, economics and science.
We believe that the world is a wonderfully fascinating place, and you
can find wonder anywhere you look. That is what our videos attempt to
convey.
Currently, we try our best to release one video every week. Bear with us :)
Business Email: thereallifelore@gmail.com
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Zygmunt Jakub
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Anton Claeysoone
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Abdulrahman Haddad
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Burak Kızıl
Caption author (Czech)
BlueGiraffeSpeaks
Category
Education
Answers to questions that you’ve never asked. Mostly over topics like…
http://www.johnworldpeace.com/tnhanh4.html
|
The WorldPeace Peace Page |
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A Response to:
“Living Buddha, Living Christ”
by Thich Nhat Hanh
Copyright 1999-2002 by John WorldPeace
All rights reserved
CHAPTER FOUR: LIVING BUDDHA, LIVING CHRIST
A. His life is His Teaching 100800
There is a science called Buddhology, the study of the life of the Buddha.
As a historical person, the Buddha was born in Kapilavastu, near the
border between India and Nepal, got married, had on child, left home, practiced
many kinds of meditation, became enlightened, and shared the teaching until
he died at the age of eighty. But there is also the Buddha within ourselves
who transcends space and time. This is the living Buddha, the Buddha
of the ultimate reality, the one who transcends all ideas and notions and
is available to us at any time. The living Buddha was not born at
Kapilavastu, nor did he pass away at Kushinagar.
Christology is the study of the life of Christ. When speaking about
Christ, we also have to know whether we mean the historical Jesus or the
living Jesus. The historical Jesus was born in Bethlehem, the son of
a carpenter, traveled far form his homeland, became a teacher, and was crucified
at the age of thirty-three. The living Jesus is the Son of God who
was resurrected and who continues to live. In Christianity, you have
to believe in the resurrection or you are not considered a Christian. I
am afraid this criterion may discourage some people from looking into the
life of Jesus. This is a pity, because we can appreciate Jesus Christ
as both a historical door and an ultimate door.
The fact that Christians believe that Jesus was the only son of God, and
was in fact God as part of the Trinity of Father, Son and Holy Spirit is
what makes Christianity exclusive to all the other religions and prevents
any acknowledgment that the other major religions of the world have any validity.
Christians only comprise one sixth of the world population and yet they
believe that they have the only path to salvation. Christians on every
level listen to what others have to say about their religion but never really
listen because they believe they have the only true son of God.
This elitist viewpoint has been the cause of Christian genocide throughout
the world. When Christianity came into contact with the indigenous
people of America they had no reservations about destroying their civilizations
and their religions because all religions other than Christianity were pagan.
In fact, Christians believed it was their God given mandate to convert
or kill off all other religious ideas on the planet.
For the Christian bureaucracy to acknowledge the validity of any other
religion would have the effect of destroying Christianity. Without
the literal Son of God, Christianity is just another religion among many.
When we look into and touch deeply the life and teaching of Jesus, we can
penetrate the reality of God. Love, understanding, courage and acceptance
are expressions of the life of Jesus.
Well this is what is talked about in Christianity but Love means love
other Christians, understanding means understanding God through Christianity,
and acceptance, true acceptance means the acceptance of other Christians.
Jesus was somewhat of an elitist himself because he uttered such words
as “Do not give dogs what is holy’, and “Do not cast your pearls before swine.”
These are not loving, understanding or accepting statements. They
are statements that reflect an elitist attitude such that if you are not
with us, you are against us. And it is my belief that these statements
have been carried forward in the Christian doctrine and dogma which is not
only not understanding, but unsympathetic and outwardly combative toward
non-Christians.
It has always been interesting to me that one of the great Christian hymns
is “Onward Christian Soldiers, marching as to war.” And so it has been.
Christianity marching on other cultures and religions as if going to
war.
And this attitude has not changed even today as evidenced by the Pope
of the Catholic Church’s comments a few years ago that disparaged the Buddhist
religion. Christians talk about love, understanding, forgiveness and
acceptance but if you look carefully you will find that these terms are really
restricted to other Christians and not to all the world.
God made himself known to us through Jesus Christ.
As he also made himself known through the Buddha, Mohammed, Baha’U'llah,
Bodhidarma, Krishna, Joseph Smith and Moses. And in truth, as he makes
himself known through every man woman and child.
With the Holy Spirit and the Kingdom of God within him, Jesus touched the
people of his time. He talked with prostitutes and tax collectors,
and had the courage to do whatever was needed to heal his society.
Today Christians talk to sinners in order to bring them to Jesus.
Christians believe that all human beings need to be saved and only
by embracing Jesus as the literal Son of God and the savior of the world
can one go to heaven after death. Christians are not accepting of sinners.
They see them as people to be saved. And when it is determined
that a person cannot be saved then the Christians move on to the next potential
convert.
Jesus was not really trying to heal Jewish society but was trying to attack
the Jewish religious bureaucracy for its hypocrisy. And this is what
got him killed. The Buddha did the same thing as he rejected the Hindu
bureaucracy and its hypocrisy. It was not a matter of healing society
but was a matter of awakening people to their own inner spirituality which
was being manipulated by the religious bureaucracy.
As the child of Mary and Joseph, Jesus is the Son of Woman and Man.
With all due respect, Brother Hanh, Joseph was Jesus’s father in name
only. One of the foundations of Christianity is that Jesus was the
literal Son of God and the virgin Mary. Mary was a virgin when she became
pregnant with Jesus. This is again why Christians give only polite
lip service to other religions. Christians belief that Jesus is the
only literal Son of God. No other religion can make that claim and
so all other religions are inferior to Christianity; so believe
Christians.
As someone animated by the energy of the Holy Spirit, he is the Son of God.
No, Brother Hanh, Christians will tell you that he was the literal Son
of God. We are all animated by the Holy Spirit if you believe that
we are all children of God. But according to Christians there has only
been one literal Son of God and that was Jesus.
The fact that Jesus is both the Son of Man and the Son of God is not difficult
for Buddhist to accept.
Brother Hanh, I submit that it is impossible for any Buddhist to accept
that Jesus was the literal Son of God. If a Buddhist were to accept
this, that Buddhist would surely renounce Buddhism and embrace
Christianity.
We can see the nature of nonduality in God the Son and God the Father, because
without God the Father within him, the Son could never be.
Brother Hanh, my truth is that we are all sons and daughters of God as
was Jesus. But from a scientific biological perspective in this earthly
reality, Christians belief that the biological father of Jesus was the literal
anthropomorphic one God himself. Son of God is not a metaphor for
Christians but a literal fact.
But in Christianity, Jesus is usually seen as the only Son of God.
Jesus is not usually seen as the only Son of God but always seen as the
literal Son of God and if you do not believe this, then you cannot be a
Christian.
I notice Brother Hanh that you skip over this very controversial issue.
You skip over the one obstacle that forever prevents any true common
ground of understanding between Christians and Buddhists or any other religion.
Brother Hanh, your refuse to openly state that Buddhist would never
embrace Jesus as the literal biological Son of God.
I think it is important to look deeply into every act and every teaching
of Jesus during his lifetime, and to use this as a model for our own practice.
Well again Brother Hanh, I do not think you want to make this kind of
statement. You see Jesus when he came to the Temple in Jerusalem became
highly upset at the commerce going on within the Temple. He became
so upset that the made a whip and began to turn over tables and whip the
vendors. I do not think that you advocate such extreme behavior.
Further you can see here the precedent that Jesus set for later Christians
to deal accordingly with non-Christians and their pagan religions.
And you can also see why the Jewish bureaucracy was instrumental in having
Jesus crucified. Jesus was bad for business and if left unchecked would
have overturned the entire Jewish religious establishment. The way
of this world is the way of materialism and money. And when spiritual
philosophy interferes with making money then it is the spiritually that must
be subordinated. This is the reality that you sir do not understand
in your position as a monk.
I truly respect you Brother Hanh, but you are attempting to write about
Christianity which you do not fully understand and you do not bring to your
discussion a personal knowledge of how the vast majority of human beings
make a living in the world.
This is why I feel that I must continue to practice law. If I can
maintain my spirituality while working in the most combative profession on
the planet, then I can be an example to others. They cannot discount
what I have to say because I do live in the real world, in their world.
Jesus lived exactly as he taught, so studying the life of Jesus is crucial
to understanding his teaching.
No Brother Hanh, Jesus did not live exactly as he taught. His admonition
to turn the other cheek did not apply to his actions in the Temple. There
are many such examples in the gospels of the New Testament in the Christian
Bible.
For more examples go to The Saying of Jesus
For me, the life of Jesus is His most important teaching, more important
that even faith in the resurrection or faith in eternity.
Well now Brother Hanh, I see how you diplomatically get around the issues
of Jesus as the literal Son of God, born of the virgin Mary and dying for
the sins of man, and rising from the dead; in essence the guts of
Christianity.
You sir, avoid this subject and look at Jesus outside this role of the
true Son of God. You avoid saying that you do not believe in Jesus
as the savior of the world. And I expect that you will now in the rest
of your book compare Jesus to Buddha without referring to the guts of the
Christian doctrine and dogma. I commend you the effort.
But in the end, when your book is finished, the question will still be
asked by your Christian audience, “Do you believe in Jesus as the literal
Son of God who died for your sins?” If you answer yes, then you are
a Christian and must remove your Buddhist robes. If you answer no,
you will be thanked for your interesting lecture.
B. Mindfulness is the Buddha
The Buddha was a human being who was awakened and, thereby, no longer bound
by the many afflictions of life. But when some Buddhists say that they
believe in the Buddha, they are expressing their faith in the wonderful,
universal Buddhas, not in the teaching or the life of the historical
Buddha. They believe in the Buddha’s magnificence and feel that is
enough. But the examples of the actual lives of the Buddha and of Jesus
are most important, because as human beings, they lived in ways that we can
live, too.
When we read, “The heavens opened and the Holy Spirit
descended upon Him like a dove,” we can see that Jesus Christ was already
enlightened. He was in touch with the reality of life, the source of
mindfulness, wisdom, and understanding within Him, and this made Him different
from other human beings. When He was born into a carpenter’s family, He
was the Son of Man. When He opened His heart, the door of Heaven was
opened to Him. The Holy Spirit descended on Him like a dove, and He was
manifested as the Son of God — very holy, very deep, and very great. But
the Holy Spirit is not just for Jesus alone; it is for all of us. From a
Buddhist perspective, who is not the son or daughter of God? Sitting
beneath the Bodhi tree, many wonderful, holy seeds within the Buddha blossomed
forth. He was human, but, at the same time, he became an expression of the
highest spirit of humanity. When we are in touch with the highest
spirit in ourselves, we too are a Buddha, filled with the Holy Spirit, and we
become very tolerant, very open, very deep, and very understanding.
C.
More Doors For Future Generations
Matthew described the Kingdom of God
as being like a tiny mustard seed. It means that the seed of the Kingdom
of God is within us. If we know how to plant that seed in the moist soil
of our daily lives, it will grow and become a large bush on which many birds can
take refuge. We do not have to die to arrive at the gates of Heaven.
In fact, we have to be truly alive. The practice is to touch life deeply
so that the Kingdom of God becomes a reality. This is not a matter of
devotion. It is a matter of practice. The Kingdom of God is
available here and now. Many passages in the Gospels support this
view. We read in The Lord’s Prayer that we do not go to the Kingdom
of God, but the Kingdom of God comes to us: “Thy Kingdom come…”
Jesus said, “I am the door.” He describes Himself as the door of
salvation and everlasting life, the door to the Kingdom of God. Because
God the Son is made of the energy of the Holy Spirit, He is the door for us to
enter the Kingdom of God.
The Buddha is also described as a door, a teacher
who shows us the way in this life. In Buddhism such a special door is
deeply appreciated because that door allows us to enter the realm of
mindfulness, loving-kindness, peace, and joy. But it is said that there
are 84,000 Dharma doors, doors of teaching. If you are lucky enough
to find a door, it would not be very Buddhist to say that yours is the only
door. In fact, we have to open even more doors for future
generations. We should not be afraid of more Dharma doors — if anything,
we should be afraid that no more will be opened. It would be a pity for
our children and their children if we were satisfied with only the 84,000 doors
already available. Each of us, by our practice and our loving-kindness, is
capable of opening new Dharma doors. Society is changing, people are
changing, economic and political conditions are not the same as they were in the
time of the Buddha or Jesus. The Buddha relies on us for the Dharma to
continue to develop as a living organism — not a stale Dharma, but a real Dharmakaya,
a real “body of teaching.”
D. The
Mother of All Buddhas
The Buddha said that his Dharma body is more
important than his physical body. He meant that we have to practice the
Dharma in order to make nirvana available here and now. The living Dharma
is not a library of scriptures or tapes of inspiring lectures. The living
Dharma is mindfulness, manifested in the Buddha’s daily life and in your daily
life, also. When I see you walking mindfully, I touch the peace, joy, and
deep presence of your brothers and sisters, I recognize that living Dharma in
you. If you are mindful, the Dharmakaya is easy to touch.
The Buddha
described the seed of the mindfulness that is in each of us as the “womb of
the Buddha” (tathagatagarbha). We are all mothers of the
Buddha because we are all pregnant with the potential for awakening. If we
know how to take care of our baby Buddha by practicing mindfulness in our daily
lives, one day the Enlightened One will reveal himself or herself to us.
Buddhists regard the Buddha as a teacher and a brother, not as a god. We
are all Dharma brothers and sisters of the Buddha. We also say that Prajñaparamita
(Perfection of Wisdom) is the mother of all Buddhas. Historically, in
Protestantism, the feminine side of God has been minimized and God the Father
has been emphasized, but in Catholicism, there is a great deal of devotion to
Mary, the Mother of God. In fact, “father” and
“mother” are two aspects of the same reality. Father is more
expressive of the side of wisdom or understanding, and mother the side of love
or compassion. In Buddhism, understanding (prajña) is essential to
love (maitri). Without understanding there cannot be true love, and
without love there cannot be true understanding.
E.
The Daughter of God
The Buddha is said to have ten names, each
describing an auspicious quality. The first, Tathagata, means
“he who has come to us through the right path,” “he who comes
from the wonderful reality of life and will go back to that wonderful
reality,” and “he who has arrived from suchness, remains in suchness
and will return to suchness.” “Suchness” is a Buddhist term
pointing to the true nature of things, or ultimate reality. It is the
substance or ground of being, just as water is the substance of waves.
Like the Buddha, we too have come from suchness, remain in suchness, and will
return to suchness. We have come from nowhere and have nowhere to go.
One
Buddhist sutra tells us that when conditions are sufficient, we see forms, and
when conditions are not sufficient, we don’t. When all conditions are
present, phenomena can be perceived by us, and so they are revealed to us as
existing. But when one of these conditions is lacking, we cannot perceive
the same phenomena, so they are not revealed to us, and we say they do not
exist. But that is not true. In April, for example, we cannot see
sunflowers around Plum Village, our community in southwestern France, so you
might say the sunflowers do not exist. But the local farmers have already
planted thousands of seeds, and when they look at the bare hills, they see
sunflowers already. The sunflowers are there. They lack only
the conditions of sun, heat, rain, and July. Just because you cannot see
them does not mean that they do not exist. In the same way we say that the
Tathagatha does not come from anywhere and will not go anywhere. He comes
from ultimate reality and will go back to ultimate reality, unbound by space and
time. If you walk past the fields near Plum Village in April and ask them
to reveal to you the ultimate dimension of reality, the Kingdom of God, the
fields will suddenly be covered with beautiful, golden sunflowers. When
St. Francis looked deeply at an almond tree in winter and asked it to speak to
him about God, the tree was instantly covered with blossoms.
The second name
of the Buddha is Arhat, “one who is worthy of our respect an
support.” The third is Samyaksambuddha, “one who is
perfectly enlightened.” The fourth is Vidyacaranasampana,
“one who is endowed with insight and conduct.” The fifth is Sugata,
“one who has gone happily along the path.” The sixth is Lokavidu,
“one who knows the world well.” The seventh is Anuttarapurusadamyasarathi,
“the unsurpassed leader of those to be trained and taught.” The
eighth is Satadevamanusyanam, “teacher of gods and
humans.” The ninth is Buddha, “enlightened
one.” The tenth is Bhagavat, “blessed one.” Every
time we take refuge in the Buddha, we take refuge in the one who has these ten
attributes, which are at the core of human nature. Siddhartha is not the
only Buddha. All beings in the animal, plant, and mineral worlds are
potential Buddhas. We all contain these ten qualities of a Buddha in the
core of our being. If we can realize these qualities in ourselves, we will
be respected and honored by all people.
I see the rite of Baptism as a way of
recognizing that every human being, when opened to the Holy Spirit, is capable
of manifesting these qualities, which are also the qualities of being a son or
daughter of God. We do not speak about Original Sin in Buddhism, but we do
talk about negative seeds that exist in every person — seeds of hatred, anger,
ignorance, intolerance, and so on — and we say that thee seeds can be
transformed when we touch the qualities of a Buddha, which are also seeds within
us. Original sin can be transformed when one is in touch with the Holy
Spirit. Jesus is the Son of God and the Son of Man. We are all, at
the same time, the sons and daughters of God and the children of our
parents. This means we are of the same reality of Jesus. This may
sound heretical to many Christians, but I believe that theologians who say we
are not have to reconsider this. Jesus is not only our Lord, but He is
also our Father, our Teacher, our Brother, and our Self. The only place we
can touch Jesus and the Kingdom of God is within us.
F.
We Continue to be Born
When we celebrate Christmas or the birth of the
Buddha, we celebrate the coming into the world of a very special child.
The births of Jesus and the Buddha were pivotal events in human history. A
few days after the Buddha was born, many people in his country of Kapilavastu
came to pay their respects, including an old sage named Asita. After
contemplating the baby Buddha’s father, was alarmed. “Holy man, why
are you crying? Will some misfortune overtake my child?” The
holy many replied, “No, your majesty. The birth of Prince Siddhartha
is a wondrous event. Your child will become an important world
teacher. But I am too old and I will not be there. That is the only
reason I am crying.”
A similar story appears in the Bible. Eight
days after His birth, the baby Jesus was brought to the temple for
circumcision. When a man named Simeon looked at Him, he was able to see
that Jesus would bring about a profound change in the life of humankind:
“When the time came for the purification according to the law of Moses,
they brought him up to Jerusalem to present him to the Lord … and they offered
a sacrifice according to what is stated in the law of the Lord, a pair of turtle
doves, or two young pigeons. Now there was a man in Jerusalem whose name
was Simeon. This man was righteous and devout, looking forward to the
consolation of Israel, and the Holy Spirit rested on him. It had been
revealed to him by the Holy Spirit that he would not see death before he had
seen the Lord’s Messiah. Guided by the spirit, Simeon came into the temple
and when the parents brought in the child Jesus to do for him what was customary
under the law, Simeon took him in his arms and praised God, saying, ‘Master, now
you are dismissing your servant in peace according to your word, for my eyes
have seen your salvation which you have prepared in the presence of all peoples,
a light for revelation to the gentiles and for glory to your people,
Israel.’ And the child’s father and mother were amazed at what was being
said about him.”
Whenever I read the stories of Asita and Simeon, I have
the wish that every one of us could have been visited by a sage when we were
born. The birth of every child is important, not less than the birth of a
Buddha. We, too, are a Buddha, a Buddha-to-be, and we continue to be born
every minute. We, too, are sons are daughters of God and the children of
our parents. We have to take special care of each birth.
G.
Touching our Ancestors
I am not sure if I am myself or if I am my
brother. Before I came into the world, another boy tried to come before
me, but my mother miscarried him. If he had continued to live, I would
have another brother. Or perhaps I would have been my brother. Many
times as a child, I pondered this.
Expecting parents have to be very careful
because they carry within them a baby, one who might become a Buddha or Lord
Jesus. They have to be mindful of what they eat, what they drink, what
they think, and how they act. The way they take care of their bodies and
their feelings affects the well-being of the child within. Our mothers and
fathers helped us come to be and, even now, they continue to give us life.
Whenever I have difficulties, I ask for their support, and they always respond.
Our
spiritual ancestors have also given birth to us, and they, too, continue to give
birth to us. In my country, we say that an authentic teacher has the power
to give birth to a disciple. If you have enough spiritual strength, you
will give birth to a spiritual child, and through your life and practice, you
continue giving birth, even after you die. We say that sons and daughters
of the Buddha came forth from the mouth of the Buddha, because the Buddha
offered them the Dharma, his teaching. There are many ways to offer the
Dharma for a child to be born in his or her spiritual life, but the most usual
is to share the Dharma through words. I try to practice in a way that
allows me to touch my blood ancestors and my spiritual ancestors every
day. Whenever I feel sad or a little fragile, I invoke their presence for
support, and they never fail to be there.
H.
Suffering and the Way Out
As children, Siddhartha and Jesus both
realized that life is filled with suffering. The Buddha became aware at an
early age that suffering is pervasive. Jesus must have had the same kind
of insight, because they both made every effort to offer a way out. We,
too, must learn to live in ways that reduce the world’s suffering.
Suffering is always there, around us and inside us, and we have to find ways
that alleviate the suffering and transform it into well-being and peace.
Monks
and nuns in both their traditions practice prayer, mediation, mindful walking,
silent meals, and many other ways to try to overcome suffering. It is a
kind of luxury to be a monk or a nun, to be able to sit quietly and look deeply
into the nature of suffering and the way out. Sitting and looking deeply
into your body, your consciousness, and your mental states is like being a
mother hen covering her eggs. One day insight will be born like a baby
chick. If monks and nuns do not cherish their time of practice, they will
have nothing to offer to the world.
The Buddha was twenty-nine, quite young,
when he became a monk, and at the age of thirty-five, he was enlightened.
Jesus also spent time alone on the mountain and in the desert. We all need
time to reflect and to refresh ourselves. For those who are not monks or
nuns, it may be difficult to find the time to mediate or pray, but it is
important to do so. During a retreat, we learn how to maintain awareness
of each thing we do, and then we can continue the practice in our daily
lives. If we do this, we will see deeply into the nature of our suffering,
and we will find a way out. That is what the Buddha said in his first
Dharma talk at the Deer Park in Sarnath: “Look deeply into the nature of
suffering to see the causes of suffering and the way out.” Monks and
non-monks can all practice this.
I. I am the Way
The
Theravada school of Buddhism emphasizes the actual teaching of the historical
Buddha, the Buddha who lived and died. Later, the idea of the living
Buddha was developed in the Buddhism of the Northern schools, the
Mahayana. When the Buddha was about to pass away, many of his disciples
were upset that he would no longer be with them. So he reassured them by
saying, “My physical body will no longer be here, but my teaching body,
Dharmakaya, will always be with you. Take refuge in the Dharma, the
teaching, to make an island for yourselves.” The Buddha’s
instructions are clear. The Dharma is our island of refuge, the torch
lighting our path. If we have the teaching, we needn’t worry. One
monk who was very ill expressed regret at not being able to see the Buddha in
person, but the Buddha sent word to him: “My physical body is not what is
most important. If you have the Dharma body with you, if you have
confidence in the Dharma, if you practice the Dharma, I am always with
you.” Jesus also said, “Whenever two or three are gathered in my
name, I am there.”
J. I am Always There for
You
After the Buddha passed away, the love and devotion to him became
so great that the idea of Dharmakaya changed from the body of teaching to the
glorious, eternal Buddha, who is always expounding the Dharma. According
to Mahayana Buddhism, the Buddha is still alive, continuing to give Dharma
talks. If you are attentive enough, you will be able to hear his teachings
from the voice of a pebble, a leaf, or a cloud in the sky. The enduring
Buddha has become the living Buddha, the Buddha of faith. This is very
much like the Christ of faith, the living Christ. Protestant theologian
Paul Tillich describes God as the ground of being. The Buddha is also
sometimes described as the ground of being.
K.
Seeing the Way is Seeing Me
To encounter a true master is said to be
worth a century of studying his or her teaching, because in such a person we
witness a living example of enlightenment. How can we encounter Jesus or
the Buddha? It depends on us. Many who looked directly into the eyes
of the Buddha or Jesus were not capable of seeing them. One man who wanted
to see the Buddha was in such a hurry that he neglected a woman in dire need
whom he met along the way. When he arrived at the Buddha’s monastery, he
was incapable of seeing him. Whether you can see the Buddha or not depends
on you, on the state of your being.
L. I am the
Understanding, I am Love
Like many great humans, the Buddha had a
hallowed presence. When we see such persons, we feel peace, love, and
strength in them, and also in ourselves. The Chinese say, “When a
sage is born, the river water becomes clearer and the mountain plants and trees
become more verdant.” They are describing the ambience surrounding a
holy man or a woman. When a sage is present and you sit near him or her,
you feel peace and light. If you were to sit close to Jesus and look into
His eyes — even if you didn’t see Him — you would have a much greater chance
to be saved than by reading His words. But when He is not there, His
teaching are second best, especially the teachings of His life.
M.
Freedom from Notions
When I read any scripture, Christian or
Buddhist, I always keep in mind that whatever Jesus or the Buddha said was to a
particular person or group on a particular occasion. I try to understand
deeply the context in which they spoke in order to really understand their
meaning. What they said may be less important than how they said it.
When we understand this, we are close to Jesus or the Buddha. But if we
analyze their words to find the deepest meaning without understanding the
relationships between the speaker and his listeners, we may miss the
point. Theologians sometimes forget this.
When we read the Bible, we see
Jesus’ tremendous courage in trying to transform the life of His society.
When we read the sutras, we see that the Buddha was also a very strong
person. The society of India at the time of the Buddha was less violent
than the society into which Jesus was born, so you may think the Buddha was less
extreme in his reactions, but that is only because another way was possible in
his milieu. His reaction to the corruption among Vedic priests, for
example, was thoroughgoing. The notion of Atman, Self, which was at
the center of Vedic beliefs was the cause of much of the social injustice of the
day — the caste system, the terrible treatment of the untouchables, and the
monopolization of spiritual teachings by those who enjoyed the best material
conditions and yet were hardly spiritual at all. In reaction, the Buddha
emphasized the teachings of non-Atman (non-self). He said, “Things
are empty of a separate, independent self. If you look for the self of a
flower, you will see that it is empty.” But when Buddhists began
worshiping the idea of emptiness, he said, “It is worse if you get caught
in the non-self of a flower than if you believe in the self of a flower.”
The
Buddha did not present an absolute doctrine. His teaching of non-self was
offered in the context of his time. It was an instrument for
meditation. But many Buddhists since then have gotten caught by the idea
of non-self. They confuse the means and the end, the raft and the shore,
the finger pointing to the moon and the moon. There is something more
important than non-self. It is the freedom from the notions of both self
and non-self. For a Buddhist to be attached to any doctrine, even a
Buddhist one, is to betray the Buddha. It is not words or concepts that
are important. What is important is our insight into the nature of reality
and our way of responding to reality. If the Buddha had been born into the
society in which Jesus was born, I think he, too, would have been crucified.
N.
Seeing the way Taking the Path
When Jesus said, “I am the
way,” He meant that to have a true relationship with God, you must practice
His way. In the Acts of the Apostles, the early Christians always spoke of
their faith as “the Way.” To me, “I am the way” is a
better statement than “I know the way.” The way is not an
asphalt road. But we must distinguish between the “I” spoken by
Jesus and the “I” that people usually think of. The
“I” in His statement is life itself, His life, which is the
way. If you do not really look at His life, you cannot see the way.
If you only satisfy yourself with praising a name, even the name of
Jesus, it is not practicing the life of Jesus. We must practice living
deeply, loving, and acting with charity if we wish to truly honor Jesus.
The way is Jesus Himself and not just some idea of Him. A true teaching is
not static. It is not mere words but the reality of life. Many who
have neither the way nor the life try to impose on others what they believe to
be the way. But these are only words that have no connection with real
life or a real way. When we understand and practice deeply the life and
teachings of Buddha or the life and teachings of Jesus, we penetrate the door
and enter the abode of hte living Buddha and the living Christ, and life eternal
presents itself to us.
O. Your Body is the
Body of Christ
When the Protestant minister described me as someone who
is not grateful, he was speaking a language different from Buddhism. To
him, love could only be symbolized by a person. That is why belief in the
resurrection is so important to Christians. If Jesus died and was not
resurrected, who would carry His eternal love for us? But does God have to
be personified? In Judaism and Christianity, the image of a person is
always used.
In Buddhism, we also personify traits we aspire toward, such as
mindfulness (Shakyamuni Buddha), understanding (Manjusri Bodhisattva), and love
(Maitreya Buddha), but even if Shakyamuni, Manjusri, and Maitreya are not there,
it is still possible to touch mindfulness, understanding, and love.
Students of the Buddha are themselves a continuation of the Buddha. It is
possible to manifest mindfulness, understanding, and love through people of our
own time, even ourselves. We do not need to believe in the resurrection of
Buddhas and bodhisattvas as much as in producing mindfulness, understanding, and
love in ourselves.
The living Christ is in the Christ of Love who is always
generating love, moment after moment. When the Church manifests
understanding, tolerance, and loving-kindness, Jesus is there. Christians
have to help Jesus Christ be manifested by their way of life, showing those
around them that love, understanding, and tolerance are possible. This
will not be accomplished just by books and sermons. It has to be realized
by the way we live. In Buddhism we also say the living Buddha, the one who
teaches love and compassion, must be manifested by the way we live.
Thanks to
the practice of many generations of Buddhists and Christians, the energy of the
Buddha and the energy of Jesus Christ have come to us. We can touch the
living Buddha and we can touch the living Christ. We know that our body is
the continuation of the Buddha’s body and is a member of the mystical body of
Christ. We have a wonderful opportunity to help the Buddha and Jesus
Christ continue. Thanks to our bodies and our lives, the practice is
possible. If you hate your body and think that it is only a source of
affliction, that it contains only the roots of anger, hatred, and craving, you
do not understand that your body is the body of the Buddha, your body is a
member of the body of Christ.
P. Enjoy Being Alive
To
breathe and know you are alive is wonderful. Because you are alive,
everything is possible. The Sangha, the community of practice, can
continue. The church can continue. Please don’t waste a single
moment. Every moment is an opportunity to breathe life into the Buddha,
the Dharma, and the Sangha. Every moment is an opportunity to manifest the
Father, the Son, and the Holy Spirit.
“There is a person whose appearance
on earth is for the well-being and happiness of all. Who is that
person?” This is a question from the Anguttara Nikaya. For
Buddhists, that person is the Buddha. For Christians, that person is Jesus
Christ. Through your daily life, you can help that person continue.
You only need to walk in mindfulness, making peaceful, happy steps on our
planet. Breathe deeply, and enjoy your breathing. Be aware that the
sky is blue and the birds’ songs are beautiful. Enjoy being alive and you
will help the living Christ and the living Buddha continue for a long, long
time.
Go to Chapter Five
Return To The Table of Contents
How can we manifest peace on
earth if we do not include everyone (all races, all nations, all religions, both
sexes) in our vision of Peace?
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http://www.religionfacts.com/big-religion-chart
The Big Religion Chart
This “Big Religion Chart” is our
attempt to summarize the major religions and belief systems of the world
- Buddhism, Christianity, Hinduism, Islam, Judaism, and dozens more -
into a quick-reference comparison chart. Oversimplication is unavoidable
in charts like these, and it is not intended to be a substitute for
advanced religious study and exploration, but simply a fast overview. It
is our hope that this chart becomes a useful tool for you to compare
basic religious beliefs and practices of the world’s religions and
belief systems.
Over 40 religions and belief systems are
currently listed. If a group does not appear, it doesn’t mean it’s not a
religion or doesn’t matter; the chart is not comprehensive and will
continue to grow. See also our list of religions and definitions of religion. Links within the chart will take you to more detailed information on ReligionFacts on that religion or topic.
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Aladura |
1 million |
Various prophet-healing churches founded since c.1918, West Nigeria. |
Generally monotheistic; a mix of Anglican, Pentecostal and traditional African beliefs. |
Strong emphasis on healing and salvation in this life. |
Not emphasized; views vary. |
Spiritual healing is central. Mix of Anglican and African rituals; a prophet plays a prominent role.
Aladura Practices |
none |
Asatru |
unknown |
Revival of Norse and Germanic paganism, 1970s Scandinavia and USA.
History of Asatru |
Polytheistic, Norse gods and goddesses, Norse creation myths.
Asatru Gods |
Salvation or redemption not emphasized. Fatalistic outlook. |
Valhalla (heaven) for death in battle; Hel (peaceful place) for most; Hifhel (hell) for the very evil. |
Sacrifice
of food or drink, toast to the gods, shamanism (less frequently),
celebration of solstice holidays. Nine Noble Virtues is moral code.
Asatru Practices |
Eddas (Norse epics); the Havamal (proverbs attributed to Odin)
Asatru Texts |
Atheism
|
7.4 million self-identified atheists; 1.1 billion are religiously “unaffiliated” |
Appears throughout history (including ancient Greek philosophy), but especially after the Enlightenment (19th cent). |
There is no God or divine beings. |
Not
addressed. But many atheists believe that since there is no afterlife,
this one life is of great importance. Only humans can help themselves
and each other solve the world’s problems. |
none |
none |
Influential
works include those by Marx, Freud, Feuerbach, Voltaire, and Mark
Twain. Notable modern authors include Richard Dawkins and Carl Sagan. |
Baha’i Faith
|
5-7 million |
Founded by Bahá’u'lláh, 1863, Tehran, Iran.
History of the Baha’i Faith |
One God, who has revealed himself progressively through major world religions.
Baha’i Beliefs about God |
The soul is eternal and essentially good. Purpose of life is to develop spiritually and draw closer to God.
meaning of life (Bahai) |
Soul separates from the body and begins a journey towards or away from God. Heaven and hell are states of being.
afterlife (Baha’i) |
Daily prayer, avoidance of intoxicants, scripture reading, hard work, education, work for social justice and equality.
Baha’i Practices |
Writings of Bahá’u'lláh and other Bahá’í leaders.
Baha’i Texts |
Bon |
100,000 |
11th-century Tibet |
Nontheistic Buddhism, but meditation on peaceful and wrathful deities. |
Gain enlightenment. |
Reincarnation until gain enlightenment |
Meditation on mandalas and Tibetan deities, astrology, monastic life. |
Bonpo canon |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Buddhism
|
500 million |
Based on teachings of Siddharta Gautama (the Buddha) in c. 520 BC, NE India.
History of Buddhism |
Buddhist gods include buddhas, bodhisattvas, arhats and deities; such as Tara, Kuan Yin, and Amida Buddha.
Buddhist Gods & Deities |
Escape
the cycle of rebirth and attain nirvana (Theravada Buddhism). Become a
boddhisatva then help others attain enlightenment (Mahayana Buddhism).
The Meaning of Life in Buddhism |
Rebirth or nirvana. Nirvana is seen simply as the cessation of suffering by some and as a heavenly paradise by others.
Buddhism on the Afterlife |
Meditation, mantras, devotion to deities (in some sects), mandalas (Tibetan)
Buddhist Practices |
Tripitaka (Pali Canon); Mahayana sutras like the Lotus Sutra; others.
Buddhist Texts |
Cao Dai
|
4-6 million |
Founded in 1926, Vietnam by Ngo Van Chieu and others based on a séance. |
God
represented by Divine Eye. Founders of Buddhism, Taoism, Hinduism,
Islam, and Christianity venerated, and saints including Victor Hugo. |
Goal is peace and harmony in each person and in the world. Salvation by “cultivating self and finding God in self.” |
reincarnation until Nirvana/Heaven |
Hierarchy similar to Roman Catholicism. Daily prayer. Meditation. Communication with spirit world (now outlawed in Vietnam). |
Caodai canon |
Chinese Religion
|
394 million |
Indigenous folk religion of China.
History of Chinese Religion |
Dualistic yin and yang; mythological beings and folk deities.
Chinese Traditional Religion Theism |
A favorable life and peaceful afterlife, attained through rituals and honoring of ancestors. |
judgment, then paradise or punishment and reincarnation
afterlife (Chinese Religion) |
Ancestor worship, prayer, longevity practices, divination, prophecy and astrology, feng shui.
Chinese religious rituals and practices |
none |
Christian Science
|
400,000 |
Founded by Mary Baker Eddy in 1879, Massachusetts.
History of Christian Science |
One God. No Trinity (in traditional sense). Matter and evil do not exist. |
“Life, Truth, and Love understood and demonstrated as supreme over all; sin, sickness and death destroyed.” |
Heaven is “not a locality, but a divine state of Mind in which all the manifestations of Mind are harmonious and immortal.” |
Spiritual healing through prayer and knowledge, Sunday services, daily Bible and Science & Health reading.
Christian Science Practices |
Christian Bible, Science & Health with Key to the Scriptures |
Christianity
|
2.2 billion
Christianity Adherents |
Life and teachings of Jesus of Nazareth (born c. 4 BCE), a Jew from Palestine under Roman rule
Christian History |
One God, who is a Trinity of Father, Son and Holy Spirit; angels; demons; saints
God & Spiritual Beings in Christianity |
All
have sinned and are thereby separated from God. Salvation is through
faith in Christ and, for some, sacraments and good works. |
Resurrection of body and soul; eternal heaven or hell (most denominations); temporary purgatory (Catholicism)
Christianity on the Afterlife |
Prayer, Bible study, baptism, Eucharist (Communion), church on Sundays, numerous holidays.
Christian Practices |
Bible (Hebrew Bible + New Testament)
Christian Texts |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Confucianism
|
5-6 million |
Based on the teachings of Confucius (551–479 BCE, China)
History of Confucianism |
not addressed |
To fulfill one’s role in society with propriety, honor, and loyalty. |
not addressed |
none
Confucian Practices |
Analects
Confucian Texts |
Deism |
unknown |
Especially popularized in the 18th-cent. Enlightenment under Kant, Voltaire, Paine, Jefferson, and others |
One Creator God who is uninterested in the world. Reason is basis for all knowledge. |
not addressed |
not addressed |
None prescribed, although some deists practiced prayer. |
Thomas Paine’s The Age of Reason and similar texts |
|
Druze
|
500,000 |
Founded by Al-Darazi in 11th century, Cairo, Egypt. Roots in the Isma’iliyya sect of Shia Islam. |
Universal
Intelligence (al-Aql al-Kulli) or Divine Essence (akin to
Neoplatonism), of which al-Hakim is believed to be an incarnation. |
Live
a good life for a favorable reincarnation. Await the re-appearance of
al-Hakim (a Fatimid caliph who disappeared in 1021), who will usher in a
Golden Age for true believers. |
Reincarnation. Heaven is a
spiritual existence when one has escaped reincarnation. Hell is distance
from God in lifetime after lifetime. |
Modest lifestyles, fasting
before Eid al-Adha. Beliefs and practices are hidden for protection
from persecution. Special group of initiates called uqqal. |
Al-Naqd al-Khafi (Copy of the Secret); Al-Juz’al-Awwal (Essence of the First) |
Eckankar
|
50,000-500,000 |
Founded by Paul Twitchell in Las Vegas, 1965
History of Eckankar |
The Divine Spirit, called “ECK.” |
“Each
of us is Soul, a spark of God sent to this world to gain spiritual
experience.” Salvation is liberation and God-realization. |
Reincarnation. The Soul is eternal by nature and on a spiritual journey. Liberation possible in a single lifetime. |
Spiritual Exercises of ECK: mantras, meditation, and dreams. These enable Soul travel and spiritual growth.
Eckankar practices |
Shariyat-Ki-Sugmad and books by Harold Klemp.
Eckankar sacred texts |
Epicureanism |
n/a |
Based on the teachings of Epicurus, c. 300 BCE, Athens. |
Polytheism, but the gods take no notice of humans. |
Pursue the highest pleasures (friendship and tranquility) and avoid pain. |
No afterlife. The soul dissolves when the body dies. |
none |
Letters and Principal Doctrines of Epicurus |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Falun Gong
|
3 million (acc. to official sources); 100 million (acc. to Falun Gong sources) |
Li Hongzhi in 1992 in China
History of Falun Gong |
Countless gods and spiritual beings. Demonic aliens. |
Good health and spritual transcendence, achieved by practicing Falun Gong. |
Not addressed |
Five exercises to strengthen the Falun. Cultivation of truthfulness, benevolence and forbearance. Meat eating discouraged.
Falun Gong Practices |
Zhuan Falun and other writings by Master Li
Falun Gong Texts |
Gnosticism |
ancient form extinct; small modern revival groups |
Various teachers including Valentinus, 1st-2nd cents. AD |
The supreme God is unknowable; the creator god is evil and matter is evil. |
Humans can return to the spiritual world through secret knowledge of the universe. |
Return to the spiritual world. |
Asceticism, celibacy |
Gnostic scriptures including various Gospels and Acts attributed to apostles. |
Greek Religion |
ancient form extinct; various modern revivals |
Indigenous religion of the ancient Greeks, c. 500 BCE to 400 CE. |
Olympic pantheon (Zeus, etc.) mixed with eastern deities like Isis and Cybele.
Ancient Greek Gods |
Human life is subject to the whim of the gods and to Fate; these can be partially controlled through sacrifice and divination. |
Beliefs
varied from no afterlife to shadowy existence in the underworld to a
paradise-like afterlife (mainly in mystery religions). |
Animal
sacrifice, harvest offerings, festivals, games, processions, dance,
plays, in honor of the gods. Secret initiations and rituals in mystery
religions.
Greek religious practices |
Epic poems of Homer and Hesiod. |
Hare Krishna
|
250,000-1 million |
Bhaktivedanta Swami Prabhupada, 1966, USA (with roots in 15th-century Hindu movement) |
Krishna is the Supreme God. |
Salvation from this Age of Kali is by a return to Godhead, accomplished through Krishna-Consciousness. |
Reincarnation until unite with the Godhead. |
Chanting, dancing, evangelism, vegetarianism, temple worship, monastic-style living |
The Bhagavad-Gita As It Is |
Hinduism
|
1 billion |
Indigenous
religion of India as developed to present day. Earliest forms (Vedic
religion) date to 1500 BCE or earlier; major developments 1st-9th
centuries CE.
Hindu History |
One Supreme Reality (Brahman) manifested in many gods and goddesses
Hindu Gods & Goddesses |
Humans
are in bondage to ignorance and illusion, but are able to escape.
Purpose is to gain release from rebirth, or at least a better rebirth.
meaning of life (Hinduism) |
Reincarnation until gain enlightenment. |
Yoga,
meditation, worship (puja), devotion to a god or goddess, pilgrimage to
holy cities, live according to one’s dharma (purpose/ role).
Hindu Rituals & Practices |
Vedas, Upanishads, Bhagavad Gita, Ramayana, etc.
Hindu Sacred Texts |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Islam
|
1.6 billion |
Based on teachings of the Prophet Muhammad; founded 622 CE in Mecca, Saudi Arabia.
History of Islam |
One God (Allah in Arabic); the same God revealed (imperfectly) in the Jewish and Christian Bibles |
Submit (islam) to the will of God to gain Paradise after death. |
eternal Paradise or eternal Hell
Islamic Beliefs About the Afterlife |
Five
Pillars: Faith, Prayer, Alms, Pilgrimage, Fasting. Mosque services on
Fridays. Ablutions before prayer. No alcohol or pork. Holidays related
to the pilgrimage and fast of Ramadan.
Muslim rituals and practices |
Qur’an (sacred text); Hadith (tradition)
Islamic sacred texts |
Jainism
|
4 million |
Founded by Mahavira, c. 550 BCE, eastern India
History of Jainism |
Polytheism
and pantheism. The universe is eternal; many gods exist. Gods, humans
and all living things are classified in a complex hierarchy.
Jain theism |
Gain liberation from cycle of rebirth, by avoiding all bad karma, especially by causing no harm to any sentient being.
meaning of life (Jainism) |
Reincarnation until liberation.
afterlife (Jainism) |
Monasticism
under the Five Great Vows (Non-Violence, Truth, Celibacy, Non-Stealing,
Non-Possessiveness); worship at temples and at home. Meditation and
mantras.
Jain practices |
The teachings of Mahavira in various collections. |
Jehovah’s Witnesses
|
6.5 million |
Founded by Charles Taze Russell, 1879, Pittsburgh
History of the Jehovah’s Witnesses |
One God: Jehovah. No Trinity. Christ is the first creation of God; the Holy Spirit is a force. |
Salvation is through faith in Christ and obeying Jehovah’s laws. The End of the World is soon. |
Heaven for 144,000 chosen Witnesses, eternity on new earth for other Witnesses. All others annihilated. No hell. |
No
blood transfusions, no celebration of holidays, no use of crosses or
religious images. Baptism, Sunday service at Kingdom Hall, strong
emphasis on evangelism.
Jehovah’s Witnesses Practices |
New World Translation of the Scriptures
Jehovah’s Witnesses Sacred Texts |
Judaism
|
14 million
Adherents of Judaism |
The religion of Abraham (c. 1800 BCE) and the Hebrews, especially after the destruction of the Second Temple in 70 CE.
History of Judaism |
One God: Yahweh (YHVH)
God in Judaism |
Obey God’s commandments, live ethically. Focus is more on this life than the next. |
Not
emphasized; views vary: no afterlife, shadowy existence, World to Come
(similar to heaven), Gehenna (similar to hell), reincarnation
The Afterlife in Judaism |
Circumcision at birth, bar/bat mitzvah at adulthood, observing Sabbath, wearing tallit and tefilin, prayer services
Jewish Rituals and Practices |
Hebrew Bible (Tanakh); Talmud
Jewish sacred texts |
|
Mayan Religion |
Several million Maya practice a Catholicism that retains many elements of traditional Mayan religion. |
Began c.250 CE (rise of the Mayan civilization) |
Many gods, including Itzamná, Kukulcán, Bolon Tzacab, and Chac |
Appease and nourish the gods; determine luckiest dates for various activities. |
The soul journeys through dark and threatening underworld; but sacrificial victims and women who die in childbirth go to heaven. |
Astronomy, divination, human sacrifice, elaborate burial for royalty, worship in stone pyramid-temples |
Dresden Codex; Madrid Codex; Paris Codex; Books of Chilam Balam; Popol Vuh; The Ritual of the Bacabs |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Mormonism
|
12.2 million |
Revelations to Joseph Smith, 1830, New York.
Mormon History |
God the Father, the Son Jesus Christ, and the Holy Ghost are three separate individual beings |
Return to God by faith in Christ, good works, ordinances, and evangelism. |
All
return to spirit world instruction before resurrection. Then Mormons to
heaven with God and families; others rewarded apart from God; hell for
those who still reject God.
The Afterlife in Mormonism |
Abstinence
from alcohol, tobacco, coffee and tea; baptism for the dead; eternal
marriage; temple garments under daily clothes; active evangelism.
Mormon Practices |
Christian Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price
Mormon Texts |
Nation of Islam |
10,000-100,000 |
Founded by Wallace Fard Muhammad, 1930, Detroit, USA. |
“One God whose proper name is Allah.” Wallace Fard Muhammad became the divine messiah and incarnation of Allah in 1930. |
“The Blackman is the original man.” Live righteously and worship Allah. |
Mental resurrection of the righteous. Black people will be mentally resurrected first. |
Prayer
five times a day. Work for the equality of the African race. Respect
laws of the land, don’t carry arms, don’t make war. Healthy living and
abstinence from alcohol, smoking and substance abuse. Modest dress. |
Qur’an
and “Scriptures of all the Prophets of God” are holy texts. Influential
writings include Elijah Muhammad’s Message to the Blackman in America
(1965) |
New Age |
5 million |
Helena Petrovna Blavatsky and Annie Besant in the 19th C, Alice A. Bailey (1880-1949), flourished in 1970s and 80s |
The Divine is an impersonal life force that pervades all things |
Dawning
of a New Age of heightened consciousness and international peace.
Individuals can obtain a foretaste of the New Age through spiritual
transformation (”Ascension”). More emphasis on the latter now. Evil
comes from ignorance. |
Reincarnation |
Astrology;
mysticism; use of crystals; yoga; tarot readings; holistic medicine;
psychic abilities; angelic communications; channeling; amulets;
fortune-telling |
Works of a variety of New Age writers |
New Thought |
160,000 |
Phineas Parkhurst Quimby (1802-66) and others, late 19th century, USA. |
Generally
monism (all is One), but members might be theists, pantheists or
panentheists. God is immanent; the universe is essentially spiritual. |
Man
is divine, essentially spirit, and has infinite possibility. Mind can
control the body. Sin and sickness caused by incorrect thinking. Man can
live in oneness with God in love, truth, peace, health, and prosperity. |
“Life is eternal in the invisible kingdom of God.” |
Emphasis
on spiritual and mental healing, but without rejection of modern
medicine. Worship services; prayer for the sick; discussion of New
Thought authors and ideas. |
Writings of Quimby (such as the The Quimby Manuscripts) and other New Thought authors |
Olmec Religion |
extinct in original form |
Indigenous religion of the Olmecs, Guatemala and Mexico, c. 1500-400 BCE |
Mostly
unknown due to lack of written records. Many gods represented in art,
including the Olmec Dragon, Maize Deity, Bird Monster, and Were-Jaguar. |
unknown, but art indicates importance of fertility (rain, corn, etc.) |
unknown |
sacrifices, large sculptures of human heads, cave rituals, pilgrimages, ball-courts, pyramids |
none |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Rastafarianism |
1 million |
Founded by Marcus Garvey in the slums of Jamaica in the 1920s and 30s
History of Rastafarianism |
God is Jah, who became incarnate in Jesus (who was black); Ethiopian Emperor Haile Selassie I was messiah. |
Humans are temples of Jah. Salvation is primarily in this world and consists of liberation from oppression and return to Africa. |
Some Rastas will experience “everliving” (physical immortality). Heaven is a return to Eden, which is in Africa. |
Many
practices based on Jewish biblical Law. Abstinence from most or all
meat, artificial foods, and alcohol. Use of marijuana in religious
rituals and for medicine. Wearing of dreadlocks.
Rastafarian Practices |
Holy Piby (the “Blackman’s Bible”). The Ethiopian epic Kebra Negast also revered.
Rastafarian Texts |
Satanism |
|
The Church of Satan was founded in 1966 by Anton LaVey |
|
|
|
|
|
Scientology
|
70,000 or several million, depending on the source |
Founded by L. Ron Hubbard, 1954, California
History of Scientology |
God(s) not specified; reality explained in the Eight Dynamics |
Human consists of body, mind and thetan; capable of great things.
Gain spiritual freedom by ridding mind of engrams. |
Reincarnation |
Auditing, progressing up various levels until “clear”. Focus on education and drug recovery programs. |
Writings of Hubbard, such as Dianetics and Scientology |
Seventh-Day Adventism
|
25 million |
Rooted in Millerite movement; founded 1863 in New England; early leaders: Ellen White, Hiram Edson and Joseph Bates |
Trinitarian monotheism |
Live in accordance with the Bible, including the Old Testament. The Second Coming will happen soon. |
A
“peaceful pause” after death until the coming of Christ, then
resurrection to judgment, followed by eternity in heaven or
nonexistence. No hell. |
24-hour Sabbath observance starting Friday at sunset; adult baptism by immersion; church services emphasizing sermon |
Christian Bible; writings of Ellen G. White as helpful supplement |
Shinto
|
3-4 million |
Indigenous religion of Japan
Shinto History |
kami: ancient gods or spirits |
Humans are pure by nature and can keep away evil through purification rituals and attain good things by calling on the kami. |
Death is bad and impure. Some humans become kami after death. |
Worship and offerings to kami at shrines and at home. Purification rituals.
Shinto Practices |
Kojiki (Records of Ancient Matters); Nihon-gi (Chronicles of Japan)
Shinto Texts |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Sikhism
|
23 million |
Founded by Guru Nanak, c. 1500, Punjab, India.
History of Sikhism |
one God: Ik Onkar |
Overcome the self, align life with will of God, and become a “saint soldier,” fighting for good. |
Reincarnation until resolve karma and merge with God. |
Prayer
and meditation on God’s name, services at temple (gurdwara), turban and
five Ks. Balance work, worship, and charity. No monasticism or
asceticism. |
Adi Granth (Sri Guru Granth Sahib) |
|
Spiritualism |
11 million |
c.1850, USA, UK, France |
Generally accepts the Christian God |
Body and spirit are separate entities. Morality and contact with spirits affect afterlife. |
A spiritual existence with access to the living. Condition depends on morality of life and advancement is possible. |
Sunday services. Seances and other communication with departed spirits. Spirit healing. |
No authoritative texts. Doctrine learned from spirit guides (advanced departed spirits). |
Stoicism |
|
Zeno in c.313 BC, Athens. |
Pantheism: the logos pervades the universe. |
Happiness, which is achieved by living reasonably. |
Possible continued existence of the Soul, but not a personal existence. |
Ethical and philosophical training, self-reflection, careful judgment and inner calm. |
writings of Zeno, Seneca, Epictetus, Marcus Aurelius |
Taoism
|
20 million specifically of Taoism (Chinese religion contains Taoist elements) |
Based on teachings of Lao-Tzu, c. 550 BC, China. |
Pantheism - the Tao pervades all.
Taoist Pantheism |
Inner harmony, peace, and longevity. Acheived by living in accordance with the Tao.
meaning of life (Taoism) |
Revert back to state of non-being, which is simply the other side of being.
Afterlife in Taoism |
General
attitude of detachment and non-struggle, “go with the flow” of the Tao.
Tai-chi, acupuncture, and alchemy to help longevity. |
Tao-te Ching; Chuang-tzu
Taoist Texts |
Unification Church |
over 1 million (3 million acc. to official sources) |
Founded by Sun Myung Moon, 1954, South Korea. |
Monotheism, with the duality of God (esp. masculine and feminine) emphasized. No Trinity. |
True
love and world peace instead of selfish love. True love and the kingdom
of God on earth will be restored by the creation of “true families.” |
Eternal life in a spirit world. |
Blessing Ceremony |
The Divine Principle (1954) by Rev. Moon. |
|
Adherents |
History |
Gods |
Meaning of Life |
Afterlife |
Practices |
Texts |
Unitarian Universalism |
800,000 |
Formal merger of Unitarians and Universalists in 1961, USA.
History of Unitarian-Universalism |
Has no set beliefs, which is its defining characteristic. |
Salvation is “spiritual health or wholeness.” Members seek “inner and outer peace,” insight, health, compassion and strength. |
Not
specified. Some believe in an afterlife, some do not. Very few believe
in hell - “Universalism” indicates the belief that all will be saved. |
Ceremonies
for marriages, funerals, etc. Church services have elements from
various religions. Emphasis on civil rights, social justice, equality
and environment. Most UUs are anti-death penalty and pro-gay rights.
Unitarian Universalist practices |
Many sacred texts are revered by various members; some none at all. The Bible is the most commonly used text.
Unitarian Universalism Texts |
Wicca
|
1-3 million |
Based on ancient pagan beliefs, but modern form founded early 1900s. Founder generally said to be Gerald Gardner. |
Polytheism, centered on the Goddess and God, each in various forms; also a belief in a Supreme Being over all |
“If it harms none, do what you will.” |
reincarnation until reach the Summerland
afterlife (Wicca) |
Prayer, casting a circle, Drawing Down the Moon, reciting spells, dancing, singing, sharing cakes and wine or beer
Wiccan practices |
No sacred text; foundational texts include The Witch Cult in Western Europe and The God of the Witches |
Zoroastrianism
|
200,000 |
Based
on teachings of Zoroaster in 6th cent. BCE Persia. Official religion of
ancient Persia. May have influenced Judaism and Vedic religion.
History of Zoroastrianism |
One God, Ahura Mazda, but a dualistic worldview in which an evil spirit, Angra Mainyu, is almost as powerful. |
Humans are free to do good or evil, must choose the side of good. |
Judgment followed by heaven or hell. Hell is temporary until final purgation and return to Ahura Mazda. |
prayers; tending the sacred fire; coming of age rituals; burial by exposure in the Tower of Silence
Zoroastrian rituals and practices |
Zend Avesta
Zoroastrian texts |
For sources, please see linked articles.
Article Info
Title |
The Big Religion Chart |
Published |
January 10, 2006 |
Last Updated |
November 21, 2016 |
URL |
www.religionfacts.com/big-religion-chart |
Short URL |
rlft.co/1851 |
MLA Citation |
“The Big Religion Chart.” ReligionFacts.com. 21 Nov. 2016. Web. Accessed 12 Aug. 2018. <www.religionfacts.com/big-religion-chart> |
https://quizlet.com/152762076/ap-world-religions-chart-flash-cards/
Doctrine - The True Practice of The Noble Awakend One
sanditthiko - to be seen for oneself
Before he totally entered nibbana, his last instructions were, ‘Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata, I exhort you. Formations are constantly arising and ceasing. Investigate formations that are arising and disbanding, or arising and ceasing, with non-complacency.’
That was all. He closed his mouth and never said anything again.
If we know clearly, we can describe and analyze anything at all. If we don’t understand, we can talk from morning till night and be wrong from morning till night.
The Conventional Mind, The Mind Released
Once the mind has been well-cleansed so that it’s constantly radiant, then when we’re in a quiet place, without any sounds — for instance, late in the still of the night — even if the mind hasn’t gathered in concentration, we find that when we focus on that center of awareness, it is so exceedingly delicate and refined that it’s hard to describe. This refinement then becomes like a radiance that spreads all around us in every direction. Nothing appears to be making contact with the senses of sight, hearing, smell, taste, and feeling at that moment, even though the mind hasn’t gathered into the factors of concentration. Instead, this is the firm foundation of the mind that has been well-cleansed and displays a striking awareness, magnificence, and sensitivity within itself.
With this type of awareness, it’s as if we weren’t dwelling in a body at all. This is a very refined awareness, pronounced within itself. Even though the mind hasn’t gathered in concentration, still — because of the refinement of the mind, because of the pronounced nature of the mind — it becomes a pronounced awareness, without any visions or images appearing at all. This awareness is preeminent exclusively in itself. This is one stage of the mind.
Another stage is when this well-cleansed mind gathers into stillness, not thinking, not forming any thoughts at all. It rests from its activity — its rippling. All thought-formations within the mind rest completely. All that remains is simple awareness — which is called the mind entering into stillness. Here even more so, nothing appears at all. All that appears is awareness, as if it were blanketing the entire cosmos — because the currents of the mind aren’t like the currents of light. The currents of light have their end, near or far, depending on the strength of the light. For example, with electric light, if the candle power is high, it will shine for a long distance. If low, it will shine for a short distance.
But the currents of the mind aren’t like that. They have no ‘near’ or ‘far.’ To put it simply, there is no time or place. The mind can blanket everything. Far is like near. ‘Near,’ ‘far’: They don’t really apply. All that appears is that awareness blanketing everything to the ends of the universe. It’s as if all that appears in the entire world is this single awareness, as if there were nothing in our consciousness at all, even though everything still exists as it always has. This is what it’s like: the power of the mind, the current of the mind that has been cleansed of things that cloud and obscure it.
Even more so when the mind is completely pure: This is even harder to describe. I wouldn’t know how to label it, because it’s not something to be labeled. It’s not something that can be expressed like conventional things in general, because it’s not a conventional reality. It lies solely within the range of those who are non-conventional, who know their own non-conventionality. For this reason, it can’t be described.
Now, the world is full of conventions. Whatever we say, we need to use a conventional picture, a supposition, to make comparisons in every case. ‘It seems like this. It seems like that.’ Or, ‘It’s like this. It’s like that. It’s similar to that.’ For example, take the word, ‘nibbana.’ Ordinary defilement — our ordinary mind — requires that we think of nibbana as broad and spacious, with nothing appearing in it. But we forget that the word nibbana, which is a conventional word, still has some conventionality to it. We might even think that there’s nothing in nibbana but pure people milling around — both men and women, because they both can reach purity: Nibbana has nothing but those who are pure, milling around to and fro, or sitting around in comfort and peace without being disturbed by sadness, discontent, or loneliness as we are in our conventional world so full of turmoil and stress.
Actually, we don’t realize that this picture — of pure men and women milling or sitting around happily at their leisure without anything disturbing them — is simply a convention that can’t have anything to do with the release of actual nibbana at all. When we talk about things that are beyond the range of convention — even though they may not be beyond the range of the speaker’s awareness, even though they may be well within that person’s range — they can’t be expressed in conventional terms. Whatever is expressed is bound to be interpreted wrongly, because ordinarily the mind is always ready to be wrong, or continues to be wrong within itself. As soon as anything comes flashing out, we have to speculate and guess in line with our incorrect and uncertain understanding — like Ven. Yamaka saying to Ven. Sariputta that an arahant no longer exists after death.
Ven. Yamaka was still an ordinary, run-of-the-mill person, but even though Ven. Sariputta, who was an arahant, tried to explain things to him, he still wouldn’t understand, until the Lord Blessed Noble Awakened One - The Tathagata had to come and explain things himself. Even then — if I’m not mistaken — Ven. Yamaka still didn’t understand in line with the truth the Blessed Noble Awakened One - The Tathagata explained to him. As I remember, the texts say that Ven. Yamaka didn’t attain any of the paths and fruitions or nibbana or anything. Still, there must have been a reason for the Blessed Noble Awakened One - The Tathagata’s explanation. If there were nothing to be gained by teaching, the Blessed Noble Awakened One - The Tathagata wouldn’t teach. In some cases, even when the person being taught didn’t benefit much from the Doctrine-The True Parctice of Blessed Noble Awakened One - The Tathagata, other people involved would. This is one of the traits of the Lord Blessed Noble Awakened One - The Tathagata. There had to be a reason for everything he’d say. If there was something that would benefit his listeners, he’d speak. If not, he wouldn’t. This is the nature of the Blessed Noble Awakened One - The Tathagata: fully reasonable, fully accomplished in everything of every sort. He wouldn’t make empty pronouncements in the way of the rest of the world.
So when he spoke to Ven. Yamaka, I’m afraid I’ve forgotten the details 4 — because it’s been so long since I read it — to the point where I’ve forgotten who benefited on that occasion, or maybe Ven. Yamaka did benefit. I’m not really sure. At any rate, let’s focus on the statement, ‘An arahant doesn’t exist after death,’ as the important point.
The Blessed Noble Awakened One - The Tathagata asked, ‘Is the arahant his body, so that when he dies he is annihilated with the body? Is he vedana? Sañña? Sankhara? Viññana? Is he earth, water, wind, or fire, so that when he dies he’s annihilated with these things?’ He kept asking in this way, until he reached the conclusion that the body is inconstant and so disbands. Vedana, sañña, sankhara, and viññana are inconstant and so disband. Whatever is a matter of convention follows these conventional ways.
But whatever is a matter of release — of purity — cannot be made to follow those ways, because it is not the same sort of thing. To take release or a released mind and confuse or compound it with the five khandhas, which are an affair of conventional reality, is wrong. It can’t be done. The five khandhas are one level of conventional reality; the ordinary mind is also a level of conventional reality.
The refinement of the mind — so refined that it is marvelous even when there are still things entangling it — displays its marvelousness in line with its level for us to see clearly. Even more so when the things entangling it are entirely gone, the mind becomes Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. The Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata is the mind. The mind is Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. The entire Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata is the entire mind. The entire mind is the entire Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. At this point, no conventions can be supposed, because the mind is pure Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. Even though such people may still be alive, directing their khandhas, that nature stays that way in full measure.
Their khandhas are khandhas just like ours. Their appearance, manners, and traits appear in line with their characteristics, in line with the affairs of conventional reality that appear in those ways, which is why these things cannot be mixed together to become one with that nature. When the mind is released, the nature of release is one thing; the world of the khandhas is another world entirely. Even though the pure mind may dwell in the midst of the world of the khandhas, it is still always a mind released. To call it a transcendent mind wouldn’t be wrong, because it lies above conventional reality — above the elements and khandhas.
The transcendent Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata is a Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata above the world. This is why people of this sort can know the issue of connection in the mind. Once the mind is cleansed stage by stage, they can see its beginning points and end points. They can see the mind’s behavior, the direction towards which it tends most heavily, and whether there is anything left that involves the mind or acts as a means of connection. These things they know, and they know them clearly. When they know clearly, they find a way to cut, to remove from the mind the things that lead to connection, step by step.
When the defilements come thick and fast, there is total darkness in the mind. When this happens, we don’t know what the mind is or what the things entangling it are, and so we assume them to be one and the same. The things that come to entangle the mind, and the mind itself, become mixed into one, so there’s no way to know.
But once the mind is cleansed step by step, we come to know in stages until we can know clearly exactly how much there is still remaining in the mind. Even if there’s just a bit, we know there’s a bit, because the act of connection lets us see plainly that, ‘This is the seed that will cause us to be reborn in one place or another.’ We can tell this clearly within the mind. When we know this clearly, we have to try to rectify the situation, using the various methods of mindfulness and discernment until that thing is cut away from the mind with no more connections. The mind will then become an entirely pure mind, with no more means of connection or continuation. We can see this clearly. This is the one who is released. This is the one who doesn’t die.
Our Lord Blessed Noble Awakened One - The Tathagata — from having practiced truly, from having truly known in line with the principles of the truth, seeing them clearly in the mind — spoke truly, acted truly, and knew truly. He taught what he had truly known and truly seen — and so how could he be wrong? At first, he didn’t know how many times he had been born, or what various things he had been born as. Even concerning the present, he didn’t know what his mind was attached to or involved with, because he had many, many defilements at that stage.
But after he had striven and gained Awakening, so that the entire Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata appeared in his mind, he knew clearly. When he knew clearly, he took that truth to proclaim the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata to the world and with intuitive insight knew who would be able to comprehend this sort of Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata quickly, as when he knew that the two hermits and the five brethren were already in a position to attain the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. He then went to teach the five brethren and attained the aim he foresaw.
All five of them attained the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata stage by stage to the level of arahantship. Since the Blessed Noble Awakened One - The Tathagata was teaching the truth to those aiming at the truth with their full minds, they were able to communicate easily. They, looking for the truth, and he, teaching the truth, were right for each other. When he taught in line with the principles of the truth, they were able to comprehend quickly and to know step by step following him until they penetrated the truth clear through. Their defilements, however many or few they had, all dissolved completely away. The cycle of rebirth was overturned to their complete relief.
This is how it is when a person who truly knows and truly sees explains theDoctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. Whether it’s an aspect of the dealing with the world or with the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata itself, what he says is bound to be certain because he has seen it directly with his own eyes, heard it with his own ears, touched it with his own mind. So when he remembers it and teaches it, how can he be wrong? He can’t be wrong. For example, the taste of salt: Once we have known with our tongue that it’s salty and we speak directly from the saltiness of the salt, how can we be wrong? Or the taste of hot peppers: The pepper is hot. It touches our tongue and we know, ‘This pepper is hot.’ When we speak with the truth — ‘This pepper is hot’ — just where can we be wrong?
So it is with knowing the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. When we practice to the stage where we should know, we have to know, step by step. Knowing the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata happens at the same moment as abandoning defilement. When defilement dissolves away, the brightness that has been obscured will appear in that very instant. The truth appears clearly. Defilement, which is a truth, we know clearly. We then cut it away with the path — mindfulness and discernment — which is a principle of the truth, and then we take the truth and teach it so that those who are intent on listening will be sure to understand.
The Blessed Noble Awakened One - The Tathagata taught the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata in 84,000 sections (khandha), but they aren’t in excess of our five khandhas with the mind in charge, responsible for good and evil and for dealing with everything that makes contact. Even though there may be as many as 84,000 sections to the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata , they were taught in line with the attributes of the mind, of defilement, and of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata itself for the sake of living beings with their differing temperaments. The Blessed Noble Awakened One - The Tathagata taught extensively — 84,000 sections of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata — so that those of differing temperaments could put them into practice and straighten out their defilements.
And we should make ourselves realize that those who listen to the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata from those who have truly known and truly seen — from the mouth of the Blessed Noble Awakened One - The Tathagata, the arahants, or meditation masters — should be able to straighten out their defilements and mental effluents at the same time they are listening. This is a point that doesn’t depend on time or place.
All the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata comes down to the mind. The mind is a highly appropriate vessel for each level of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. In practice the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, what are the things entangling and embroiling the mind that are necessary to describe so that those who listen can understand and let go? There are elements, khandhas, and the unlimited sights, sounds, smells, tastes, and tactile sensations outside us, which make contact with the eye, ear, nose, tongue, body, and mind within us. Thus it is necessary to teach both about things outside and about things inside, because the mind can become deluded and attached both outside and inside. It can love and hate both the outside and the inside.
When we teach in line with the causes and effects both inside and out, in accordance with the principles of the truth, the mind that contemplates or investigates exclusively in line with the principles of truth has to know, step by step, and be able to let go. Once we know something, we can let it go. That puts an end to our problem of having to prove or investigate the matter again. Whatever we understand is no longer a problem because once we have understood, we let go. We keep letting go, because our understanding has reached the truth of those various things in full measure.
The investigation of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, on the levels in which it should be narrow, has to be narrow. On the levels in which it should be wide-ranging, it has to be wide-ranging in line with the full level of the mind and the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. So when the heart of the meditator should stay in a restricted range, it has to be kept in that range. For example, in the beginning stages of the training, the mind is filled with nothing but cloudiness and confusion at all times and can’t find any peace or contentment. We thus have to force it to stay in a restricted range — for example, with the meditation word, ‘buddho,’ or with the in-and-out breath — so as to gain a footing with its meditation theme, so that stillness can form a basis or a foundation for the heart, so that it can set itself up for the practice that is to follow. We first have to teach the mind to withdraw itself from its various preoccupations, using whichever meditation theme it finds appealing, so that it can find a place of rest and relaxation through the stillness.
Once we have obtained enough stillness from our meditation theme to form an opening onto the way, we begin to investigate. Discernment and awareness begin to branch out in stages or to widen their scope until they have no limit. When we reach an appropriate time to rest the mind through the development of concentration, we focus on tranquillity using our meditation theme as we have done before, without having to pay attention to discernment in any way at that moment. We set our sights on giving rise to stillness with the meditation theme that has previously been coupled with the heart or that we have previously practiced for the sake of stillness. We focus in on that theme step by step with mindfulness in charge until stillness appears, giving peace and contentment. This is called resting the mind by developing concentration.
When the mind withdraws from its resting place, discernment has to unravel and investigate things. Let it investigate whatever it should at that particular time or stage, until it understands the matter. When discernment begins to move into action as a result of its being reinforced by the strength of concentration, its investigations have to grow more and more wide-ranging, step by step. This is where discernment is wide-ranging. This is where the Dhamma is wide-ranging. The more resourceful our discernment, the more its investigations spread until it knows the causes and effects of phenomena as they truly are. Its doubts then disappear, and it lets go in stages, in line with the levels of mindfulness and discernment suited to removing the various kinds of defilement step by step from the mind.
The mind then gradually retreats into a more restricted range, as it sees necessary, all on its own without needing to be forced as before — because once it has investigated and known in line with the way things really are, what is there left to be entangled with? To be concerned about? The extent to which it is concerned or troubled is because of its lack of understanding. When it understands with the discernment that investigates and unravels to see the truth of each particular thing, the mind withdraws and lets go of its concerns. It goes further and further inward until its scope grows more and more restricted — to the elements, the khandhas, and then exclusively to the mind itself. At this stage, the mind works in a restricted scope because it has cut away its burdens in stages.
What is there in the elements and the khandhas? Analyze them down into their parts — body, feelings, sañña, sankhara, and viññana — until you have removed your doubts about any one of them. For example, when you investigate the body, an understanding of feeling automatically follows. Or when you investigate feelings, this leads straight to the body, to sañña, sankhara, and viññana, which have the same sorts of characteristics — because they come from the same current of the mind. To put it briefly, the Buddha taught that each of the five khandhas is a complete treasury or complete heap of the three characteristics.
What do they have that’s worth holding on to? The physical elements, the physical heap, all physical forms, are simply heaps of the elements. Vedana, sañña, sankhara, and viññana are all mere mental phenomena. They appear — blip, blip, blip — and disappear in an instant. What value or substance can you get from them? Discernment penetrates further and further in. It knows the truth, which goes straight to the heart, and it lets go with that straight-to-the-heart knowledge. In other words, it lets go straight from the heart. When the knowledge goes straight to the heart, it lets go straight from the heart. Our job narrows in, narrows in, as the work of discernment dictates.
This is the way it is when investigating and knowing the path of the mind that involves itself with various preoccupations. We come in knowing, we come in letting go step by step, cutting off the paths of the tigers that used to roam about looking for food — as in the phrase from the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata textbooks: ‘Cutting off the paths of the tigers that roam about looking for food.’ We cut them out from the paths of the eye, ear, nose, tongue, and body along which they used to roam, involving themselves with sights, sounds, smells, tastes, and tactile sensations, gathering up poisonous food and bringing it in to burn the mind.
Discernment thus has to roam about investigating the body, feelings, sañña, sankhara, and viññana by probing inward, probing inward along the paths that the tigers and leopards like to follow, so as to cut off the paths along which they used to go looking for food. The Blessed Noble Awakened One - The Tathagata teaches us to probe inward, cutting off the paths until we have the tigers caged. In other words, unawareness, which is like a tiger, converges in at the one mind. All defilements and mental effluents converge in at the one mind. They can’t go out roaming freely looking for food as they did before.
The mind of unawareness: You could say that it’s like a football, because discernment unravels it — stomps on it, kicks it back and forth — until it is smashed to bits: until the defilement of unawareness is smashed inside. This is the level of the mind where defilement converges, so when discernment unravels it, it’s just like a football that is stomped and kicked. It gets kicked back and forth among the khandhas until it’s smashed apart by discernment. When the conventional mind is smashed apart, the mind released is fully revealed.
Why do we say the ‘conventional mind’ and the ‘mind released’? Do they become two separate minds? Not at all. It’s still the same mind. When conventional realities — defilements and mental effluents — rule it, that’s one state of the mind; but when it’s washed and wrung out by discernment until that state of mind is smashed apart, then the true mind, the true Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata , which can stand the test, doesn’t disappear with it. The only things that disappear are the things inconstant, stressful, and not-self that had infiltrated the mind — because defilements and mental effluents, no matter how refined, are simply conventions: inconstant, stressful, and not-self.
When these things disappear, the true mind, above and beyond convention, can then appear to its full extent. This is what’s called the mind released. This is what’s called the pure mind, completely cut off from all connections and continuations. All that remains is simple awareness, utterly pure.
We can’t say at what point in our body this simple awareness is centered. Before, it was a prominent point that we could know and see clearly. For example, in concentration we knew that it was centered in the middle of the chest. Our awareness was pronounced right there. The stillness was pronounced right there. The brightness, the radiance of the mind was pronounced right there. We could see it clearly without having to ask anyone. All those whose minds have centered into the foundation of concentration find that the center of ‘what knows’ is really pronounced right here in the middle of the chest. They won’t argue that it’s in the brain or whatever, as those who have never experienced the practice of concentration are always saying.
But when the mind becomes a pure mind, that center disappears, and so we can’t say that the mind is above or below or in any particular spot, because it’s an awareness that is pure, an awareness that is subtle and profound above and beyond any and all conventions. Even so, we are still veering off into conventions when we say that it’s ‘extremely refined,’ which doesn’t really fit the truth, because of course the notion of extreme refinement is a convention. We can’t say that this awareness lies high or low, or where it has a point or a center — because it doesn’t have one at all. All there is, is awareness with nothing else infiltrating it. Even though it’s in the midst of the elements and khandhas with which it used to be mixed, it’s not that way any more. It now lies world apart.
We now can know clearly that the khandhas are khandhas, the mind is the mind, the body is the body; vedana, sañña, sankhara, and viññana are each separate khandhas. But as for feelings in that mind, they no longer exist, ever since the mind gained release from all defilement. Therefore the three characteristics, which are convention incarnate, don’t exist in that mind. The mind doesn’t partake of feeling, apart from the ultimate ease (paramam sukham) that is its own nature — and the ultimate ease here is not a feeling of ease.
When the Blessed Noble Awakened One - The Tathagata teaches that nibbana is the ultimate ease, the term ‘ultimate ease’ is not a feeling of ease like the feelings or moods of the mind still defiled, or the feelings of the body that are constantly appearing as stress and ease. The ultimate ease is not a feeling like that. Those who practice should take this point to mind and practice so as to know it for themselves. That will be the end of the question, in line with the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata that the Blessed Noble Awakened One - The Tathagata says is sanditthiko — to be seen for oneself — and on which he lays no exclusive claims.
Thus we cannot say that the mind absolutely pure has any feeling. This mind has no feeling. The term ‘ultimate ease’ refers to an ease by the very nature of purity, and so there can’t be anything inconstant, stressful, or not-self found infiltrating that ultimate ease at all.
Nibbana is constant. The ultimate ease is constant. They are one and the same. The Blessed Noble Awakened One - The Tathagata says that nibbana is constant, the ultimate ease is constant, the ultimate void is constant. They’re all the same thing — but the void of nibbana lies beyond convention. It’s not void in the way the world supposes it to be.
If we know clearly, we can describe and analyze anything at all. If we don’t understand, we can talk from morning till night and be wrong from morning till night. There is no way we can be right, because the mind isn’t right. No matter how much we may speak in line with what we understand to be right in accordance with the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, if the mind that is acting isn’t right, how can we be right? It’s as if we were to say, ‘Nibbana is the ultimate ease; nibbana is the ultimate void,’ to the point where the words are always in our mouth and in our mind: If the mind is a mind with defilements, it can’t be right. When the mind isn’t right, nothing can be right.
Once the mind is right, though, then even when we don’t say anything, we’re right — because that nature is already right. Whether or not we speak, we’re right. Once we reach the level where we’re right, there’s no wrong. This is the marvel that comes from the practice of the religion.
The Blessed Noble Awakened One - The Tathagata taught only as far as this level and didn’t teach anything further. It’s in every way the end of conventions, the end of formulations, the end of defilement, the end of suffering and stress. This is why he didn’t teach anything further, because this is the point at which he fully aimed: the full level of the mind and of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata.
Before he totally entered nibbana, his last instructions were, ‘Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata, I exhort you. Formations are constantly arising and ceasing. Investigate formations that are arising and disbanding, or arising and ceasing, with non-complacency.’
That was all. He closed his mouth and never said anything again.
In this practice, which has the rank of a final instruction, how should we understand or interpret the word ‘formation’ (sankhara)? What kind of formations does it refer to? We could take it as referring to outer formations or inner formations and we wouldn’t be wrong. But at that moment, we can be fairly certain that those who had come to listen to the Blessed Noble Awakened One - The Tathagata’s final instructions at the final hour were practicing Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata with high levels of mental attainment, from arahants on down. So I would think that the main point to which the Blessed Noble Awakened One - The Tathagata was referring was inner formations that form thoughts in the mind and disrupt the mind at all times. He taught to investigate the arising and ceasing of these formations with non-complacency — in other words, to investigate with mindfulness and discernment at all times. These formations cover the cosmos!
We could, if we wanted to, analyze the word ‘formations’ as outer formations — trees, mountains, animals, people — but this wouldn’t be in keeping with the level of the monks gathered there, nor would it be in keeping with the occasion: the Blessed Noble Awakened One - The Tathagata’s last moments before total nibbana in which he gave his exhortation to the Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata: the ultimate teaching at the final hour.
His final exhortation dealing with formations, given as he was about to enter total nibbana, must thus refer specifically to the most refined formations in the mind. Once we comprehend these inner formations, how can we help but understand their basis — what they arise from. We’ll have to penetrate into the well-spring of the cycle of rebirth: the mind of unawareness. This is the way to penetrate to the important point. Those who have reached this level have to know this. Those who are approaching it in stages, who haven’t fully reached it, still know this clearly because they are investigating the matter, which is what the Blessed Noble Awakened One - The Tathagata’s instructions — given in the midst of that important stage of events — were all about.
This, I think, would be in keeping with the occasion in which the Blessed Noble Awakened One - The Tathagata spoke. Why? Because ordinarily when the mind has investigated to higher and higher levels, these inner formations — the various thoughts that form in the mind — are very crucial to the investigation because they appear day and night, and are at work every moment inside the mind. A mind reaching the level where it should investigate inner phenomena must thus take these inner formations as the focal point of its investigation. This is a matter directly related to the Blessed Noble Awakened One - The Tathagata’s final instructions.
The ability to overthrow unawareness must follow on an investigation focused primarily on inner formations. Once we have focused in, focused in, down to the root of defilement and have then destroyed it, these formations no longer play any role in giving rise to defilement again. Their only function is to serve the purposes of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. We use them to formulate Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata for the benefit of the world. In teaching Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata we have to use thought-formations, and so formations of this sort become tools of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata.
Now that we have given the khandhas a new ruler, the thought-formations which were forced into service by unawareness have now become tools of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata — tools of a pure mind. The Blessed Noble Awakened One - The Tathagata used these thought-formations to teach the world, to formulate various expressions of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata.
The Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata we have mentioned here doesn’t exist solely in the past, in the time of the Blessed Noble Awakened One - The Tathagata, or solely in the future in a way that would deny hope to whose who practice rightly and properly. It lies among our own khandhas and mind, in our body and mind. It doesn’t lie anywhere else other than in the bodies and minds of human beings, women and men. The defilements, the path, and purity all lie right here in the mind. They don’t lie in that time or period way back when, or with that person or this. They lie with the person who practices, who is using mindfulness and discernment to investigate right now.
Why? Because we are all aiming at the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. We are aiming at the truth, just like the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, the truth, that the Blessed Noble Awakened One - The Tathagata taught then and that always holds to the principle of being ‘majjhima’ — in the center — not leaning toward that time or this, not leaning toward that period or this place. It’s a Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata always keeping to an even keel because it lies in the center of our elements and khandhas. Majjhima: in the center, or always just right for curing defilement.
So please practice correctly in line with this Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata. You will see the results of ‘majjhima’ — a Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata just right, always and everywhere — appearing as I have said. Nibbana, the ultimate ease, will not in any way lie beyond this knowing mind.
And so I’ll ask to stop here.
Postscript
An excerpt from a letter written by Venerable Acariya Maha Boowa to Mrs. Pow Phanga Vathanakul, dated February 26, 1976.
The practice of the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata in keeping with the Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata that he gave with utter compassion unequaled by that of anyone else in the world: This is the true homage to the Blessed Noble Awakened One - The Tathagata. The seeing of the truth that lies within you, using discernment step by step at all times: This is the seeing of the Blessed Noble Awakened One - The Tathagata step by step. The seeing of the truth with the full mind using discernment: This is the seeing of the Blessed Noble Awakened One - The Tathagata in full. The true Blessed Noble Awakened One - The Tathagata, the true Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, lie with the mind. To attend to your own mind is to attend to the Blessed Noble Awakened One - The Tathagata. To watch over your own mind with mindfulness and discernment is truly to see the Blessed Noble Awakened One - The Tathagata, Doctrine-The True Practice of Blessed Noble Awakened One - The Tathagata, and Spiritual Community of The True Followers of The Path Shown by The Blessed Noble Awakened One - The Tathagata .
The king of death warns and assaults the bodies of the world’s living beings in line with the principles of his truth. You have to greet his warnings and assaults with mindfulness, discernment, conviction, and unflagging persistence, and take out your treasures — the paths, fruitions, and nibbana — to flaunt in his face, braving death in the course of persistent effort. You and he, who have regarded each other as enemies for such a long time, will then become true friends — neither of you to take advantage of the other ever again.
The body and the khandhas are things that the world must relinquish in spite of its regrets. You should relinquish them with mindfulness and discernment before the time comes to relinquish them in the way of the world. This is the supreme letting-go, second to nothing.
Please take this to mind, because it is written straight from the mind.
Evam.
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• Is science the ultimate guide to the deepest truth of life?
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Do Good Be Mindful - Awakened One with Awareness (AOA)
This course seeks to give clear and inspiring answers to many of life’s big questions:
• What clues do science and the world’s religions give about the meaning and purpose of life?
https://www.youtube.com/watch?v=B42bbRvYhRg
what is Buddhism?must watch only religion that goes with modern science.part 1
IAM HAPPINESS
Published on Oct 20, 2012
http://youtu.be/dku88rM73zE (part 2 link)only religion that goes with science must watch you will understand ,what is real truth,
s it god who all controls or it;s up to you…….you will understand
What is Buddhism?
Buddhism is a religion to about 300 million people around the world.
The word comes from ‘budhi’, ‘to awaken’. It has its origins about 2,500
years ago when Siddhartha Gotama, known as the Buddha, was himself
awakened (enlightened) at the age of 35.
• Is Buddhism a Religion?
To many, Buddhism goes beyond religion and is more of a philosophy or
‘way of life’. It is a philosophy because philosophy ‘means love of
wisdom’ and the Buddhist path can be summed up as:
(1) to lead a moral life,
(2) to be mindful and aware of thoughts and actions, and
(3) to develop wisdom and understanding.
• How Can Buddhism Help Me?
Buddhism explains a purpose to life, it explains apparent injustice and
inequality around the world, and it provides a code of practice or way
of life that leads to true happiness.
• Why is Buddhism Becoming Popular?
Buddhism is becoming popular in western countries for a number of
reasons, The first good reason is Buddhism has answers to many of the
problems in modern materialistic societies. It also includes (for those
who are interested) a deep understanding of the human mind (and natural
therapies) which prominent psychologists around the world are now
discovering to be both very advanced and effective.
• Who Was the Buddha?
Siddhartha Gotama was born into a royal family in Lumbini, now located
in Nepal, in 563 BC. At 29, he realised that wealth and luxury did not
guarantee happiness, so he explored the different teachings religions
and philosophies of the day, to find the key to human happiness. After
six years of study and meditation he finally found ‘the middle path’ and
was enlightened. After enlightenment, the Buddha spent the rest of his
life teaching the principles of Buddhism — called the Dhamma, or Truth —
until his death at the age of 80.
• Was the Buddha a God?
He was not, nor did he claim to be. He was a man who taught a path to enlightenment from his own experience.
• Do Buddhists Worship Idols?
Buddhists sometimes pay respect to images of the Buddha, not in
worship, nor to ask for favours. A statue of the Buddha with hands
rested gently in its lap and a compassionate smile reminds us to strive
to develop peace and love within ourselves. Bowing to the statue is an
expression of gratitude for the teaching.
• Is Buddhism Scientific?
Science is knowledge which can be made into a system, which depends
upon seeing and testing facts and stating general natural laws. The core
of Buddhism fit into this definition, because the Four Noble truths
(see below) can be tested and proven by anyone in fact the Buddha
himself asked his followers to test the teaching rather than accept his
word as true. depends more on understanding than faith
what is Buddhism part 2 [science discovered ]real truth,only religion that goes with science,http://youtu.be/dku88rM73zE
Category
Education
https://www.youtube.com/watch?v=dku88rM73zE
what is Buddhism?must watch only religion that goes with modern science.part 2
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IAM HAPPINESS
Published on Oct 20, 2012
only http://www.youtube.com/watch?v=B42bbR… part 1 click this link religion that goes with science
nly religion that goes with science must watch you will understand ,what is real truth,
is it god who all controls or it;s up to you…….you will understand
What is Buddhism?
Buddhism is a religion to about 300 million people around the world.
The word comes from ‘budhi’, ‘to awaken’. It has its origins about 2,500
years ago when Siddhartha Gotama, known as the Buddha, was himself
awakened (enlightened) at the age of 35.
• Is Buddhism a Religion?
To many, Buddhism goes beyond religion and is more of a philosophy or
‘way of life’. It is a philosophy because philosophy ‘means love of
wisdom’ and the Buddhist path can be summed up as:
(1) to lead a moral life,
(2) to be mindful and aware of thoughts and actions, and
(3) to develop wisdom and understanding.
• How Can Buddhism Help Me?
Buddhism explains a purpose to life, it explains apparent injustice and
inequality around the world, and it provides a code of practice or way
of life that leads to true happiness.
• Why is Buddhism Becoming Popular?
Buddhism is becoming popular in western countries for a number of
reasons, The first good reason is Buddhism has answers to many of the
problems in modern materialistic societies. It also includes (for those
who are interested) a deep understanding of the human mind (and natural
therapies) which prominent psychologists around the world are now
discovering to be both very advanced and effective.
• Who Was the Buddha?
Siddhartha Gotama was born into a royal family in Lumbini, now located
in Nepal, in 563 BC. At 29, he realised that wealth and luxury did not
guarantee happiness, so he explored the different teachings religions
and philosophies of the day, to find the key to human happiness. After
six years of study and meditation he finally found ‘the middle path’ and
was enlightened. After enlightenment, the Buddha spent the rest of his
life teaching the principles of Buddhism — called the Dhamma, or Truth —
until his death at the age of 80.
• Was the Buddha a God?
He was not, nor did he claim to be. He was a man who taught a path to enlightenment from his own experience.
• Do Buddhists Worship Idols?
Buddhists sometimes pay respect to images of the Buddha, not in
worship, nor to ask for favours. A statue of the Buddha with hands
rested gently in its lap and a compassionate smile reminds us to strive
to develop peace and love within ourselves. Bowing to the statue is an
expression of gratitude for the teaching.
• Is Buddhism Scientific?
Science is knowledge which can be made into a system, which depends
upon seeing and testing facts and stating general natural laws. The core
of Buddhism fit into this definition, because the Four Noble truths
(see below) can be tested and proven by anyone in fact the Buddha
himself asked his followers to test the teaching rather than accept his
word as true. Buddhism depends more on understanding than faith
Category
Education
https://www.youtube.com/watch?v=Aw71zanwMnY
The Scientific Power of Meditation
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AsapSCIENCE
Published on Jan 18, 2015
How exactly does meditation affect your body?
GET THE BOOK! http://asapscience.com/book
SUBSCRIBE: http://bit.ly/10kWnZ7
Written by: Rachel Salt, Gregory Brown and Mitchell Moffit
FOLLOW US—
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Created by Mitchell Moffit (twitter @mitchellmoffit) and Gregory Brown (twitter @whalewatchmeplz).
—-References—-
Colzato, L.S., A. Ozturk, and B. Hommel, Meditate to create: the impact
of focused-attention and open-monitoring training on convergent and
divergent thinking. Frontiers in Psychology, 2012. 3(116): p. 1-5.
Davidson, R.J., et al., Alterations in brain and immune function
produced by mindfulness meditation. Psychosomatic Medicine, 2003. 65: p.
564-570.
Goyal, M., et al., Meditation programs for
psychological stress and well-being a systematic review and
meta-analysis. JAMA Internal Medicine, 2011. 174(3): p. 357-368.
Farb, N.A.S., et al., Minding one’s emotions: mindfulness training
alters the neural expression of sadness. Emotion, 2010. 10(1): p. 25-33.
9. Kerr, C.E., et al., Effects of mindfulness meditation
training on anticipatory alpha modulation in primary somatosensory
cortex. Brain Research Bulletin, 2011. 85: p. 96-103.
Ditto, B.,
M. Eclache, and N. Goldman, Short-term autonomic and cardiovascular
effects of mindfulness body scan meditation. Annals of Behavioral
Medicine, 2006. 32: p. 228-234.
Epel, E., et al., Can meditation
slow rate of cellular aging, cognitive stress, mindfulness, and
telomeres. Longevity, regeneration, and optimal health, 2009. 1172: p.
34-53.
Kilpatrick, L.A., et al., Impact of mindfulness-based
stress reduction training on intrinsic brain connectivity. NeuroImage,
2011. 56: p. 290–298.
Ospina, M.B., et al., Clinical trials of
meditation practices in health care:characteristics and quality. The
Journal of Alternative And Complementary Medicine, 2008. 14(10): p.
1199–1213.
Yu, X., et al., Activation of the anterior prefrontal
cortex and serotonergic system is associated with improvements in mood
and EEG changes induced by Zen meditation practice in novices.
International Journal of Psychophysiology, 2011. 80: p. 103-111.
Hölzel, B.K., et al., Mindfulness practice leads to increases in
regional brain gray matter density. Psychiatry Research: Neuroimaging,
2011. 191: p. 36-43.
Luders, E., et al., The unique brain anatomy
of meditation practitioners: alterations in cortical gyrification.
frontiers in Human Neuroscience, 2012. 6(34): p. 1-9.
Hasenkamp,
W. and L.W. Barsalou, Effects of meditation experience on functional
connectivity of distributed brain networks. frontiers in Human
Neuroscience, 2012. 6(38): p. 1-14.
Carlson, L.E., et al.,
Mindfulness-based cancer recovery and supportive-expressive therapy
maintain telomere length relative to controls in distressed breast
cancer survivors.
Caption author (Spanish)
Magdalena Bascuñan
Caption author (Italian)
Giorgia Marletta
Caption author (Danish)
Amanda Louise Steen
Caption author (Portuguese)
Lilian Villela
Category
Science & Technology
Credits to source:
https://www.providr.com/signs-that-yo…
❤ Connect with me ❤
Facebook: https://www.facebook.com/mkmadhank
Instagram: https://www.instagram.com/mkmadhank
Twitter: https://twitter.com/mkmadhank
Disclaimer:
The views and opinions expressed in this presentation are strictly my
own and not those of any people, institutions or organizations that I
may or may not be related with unless stated explicitly.
Also,
my thoughts and opinions change from time to time as I come to learn
more and develop my understanding about the things and issues that I am
presenting about. This presentation just provides a snapshot of the
knowledge, views and opinions that I hold to particular point of time
and these might most probably change over a period of time. I reserve
the right to evolve my knowledge, thoughts and viewpoints over time and
to change them without assigning any reason.
Category
Education
https://www.youtube.com/watch…
The Life of the Buddha animation.divx
lathrios
Published on Oct 17, 2011
Category
Education
https://en.wikipedia.org/wiki/Buddhist_texts
Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages
which were then translated into other local languages as Buddhism
spread. They can be categorized in a number of ways. The Western terms
“scripture” and “canonical” are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority[1] refers to “scriptures and other canonical texts”, while another[2]
says that scriptures can be categorized into canonical, commentarial
and pseudo-canonical. Buddhist traditions have generally divided these
texts with their own categories and divisions, such as that between Buddhavacana “word of the Buddha,” many of which are known as “Sutras,” and other texts, such as Shastras (treatises) or Abhidharma.
These religious texts were written in many different languages
and scripts but memorizing, reciting and copying the texts were of high
value. Even after the development of printing, Buddhists preferred to
keep to their original practices with these texts.[3]
Buddhavacana
Traditional criteria
According
to Donald Lopez, criteria for determining what should be considered
buddhavacana were developed at an early stage, and that the early
formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha.[4] The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha’s discourses, and of his disciples, to be buddhavacana.[5] A number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana.[6] The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya, and evaluated against the nature of the Dharma.[7][8] These texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder.[9][10]
In Theravada Buddhism
In Theravada Buddhism, the standard collection of buddhavacana is the Pāli Canon.
Some scholars believe that some portions of the Pali Canon and Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.[note 1][note 2]
Navaneetham Chandrasekharan
https://www.youtube.com/watch…
HNIW
Published on Nov 26, 2013
Category
Education
https://www.youtube.com/watch…
Guru Nanak - Religions of the World (Sikhism)
100
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Gurumustuk Singh
Published on Apr 16, 2015
One part about Guru Nanak from an old animated TV series “Religions of the World: Our World Faiths Animated (1998)”.
“Illustrating brilliant renditions of different faiths and cultures
around the world, this highly acclaimed animated series from the BBC
captures the essence and basic tenets of eight religions—Christianity,
Judaism, Islam, Sufism, Buddhism, Hinduism, Sikhism, and Confucianism.
Each 15-minute segment (Buddhism and Hinduism are 30 minutes each)
offers easy-to-grasp stories through soothing characters, pleasant and
culturally significant music, and a mixture of cel animation, paintings,
and Claymation. Though appropriate for all ages, this artistically
valid series is a great way to capture the interest and enthusiasm of
younger students.”
You can get the whole series on DVD http://www.amazon.com/dp/B00005YRV7
Portuguese version of this video here:
https://www.youtube.com/watch?t=235&v…
Category
Film & Animation
One
part about Guru Nanak from an old animated TV series “Religions of the
World: Our World Faiths Animated (1998)”. “Illustrating brilliant
renditions of di…
https://www.youtube.com/watch…
The Life of Christ animation.divx
lathrios
Published on Oct 17, 2011
Category
Education
(51)
Spiritual Community of The True Followers of The Path Shown by The Awakened Noble One
VIII. The Similes for the Refuges
In the traditional Prabuddha Bharath method of exposition no account or treatment of a theme is considered complete unless it has been illustrated by similes. Therefore we conclude this explanation of going for refuge with a look at some of the classical similes for the objects of refuge. Though many beautiful similes are given in the texts, from fear of prolixity we here limit ourselves to four.
The first simile compares the Awakened Noble One to the sun, for his appearance in the world is like the sun rising over the horizon. His Practice of the true Doctrine is like the net of the sun’s rays spreading out over the earth, dispelling the darkness and cold of the night, giving warmth and light to all beings. The Spiritual Community of The True Followers of The Path Shown by The Awakened Noble One is like the beings for whom the darkness of night has been dispelled, who go about their affairs enjoying the warmth and radiance of the sun.
The second simile compares the Awakened Noble One to the full moon, the jewel of the night-time sky. His Practice of the Doctrine is like the moon shedding its beams of light over the world, cooling off the heat of the day. The Spiritual Community of The True Followers of The Path Shown by The Awakened Noble One is like the persons who go out in the night to see and enjoy the refreshing splendor of the moonlight.
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Full Moon Rising over the Bay
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In the third simile the Awakened Noble One is likened to a great raincloud spreading out across the countryside at a time when the land has been parched with a long summer’s heat. The Practice of the true Doctrine is like the downpour of the rain, which inundates the land giving water to the plants and vegetation. The Spiritual Community of The True Followers of The Path Shown by The Awakened Noble One is like the plants — the trees, shrubs, bushes, and grass — which thrive and flourish when nourished by the rain pouring down from the cloud.
The fourth simile compares the Awakened Noble One to a lotus flower, the paragon of beauty and purity. Just as a lotus grows up in a muddy lake, but rises above the water and stands in full splendor unsoiled by the mud, so the Awakened Noble One, having grown up in the world, overcomes the world and abides in its midst untainted by its impurities. The Awakened Noble One’s practice of the true Doctrine is like the sweet perfumed fragrance emitted by the lotus flower, giving delight to all. And the Spiritual Community of The True Followers of The Path Shown by The Awakened Noble One is like the host of bees who collect around the lotus, gather up the pollen, and fly off to their hives to transform it into honey.