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117 Buddha’s Most Powerful Positive Own Words

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Therigatha1.12
Therigatha1.12
Adapted from Archaic Translation By Mrs. Rhys Davids 1909
Compared with the Pali Tipitaka at www.tipitaka.org
1.12
Dhammadinna, Daughter of a clansman (kulagehe), wife of a
Millionare(Setthi) (Visakha), both of Rajagaha, foremost of the Elder
Nuns who were preachers
Now,
she, in the time when Padumuttara was Buddha, lived at Hansavati in a
state of servitude; and because she worshipped, served and did honour to
one of the chief disciples when he rose from his meditative trance
state, she was reborn in heaven and so on, among gods(angels) and men,
till Phussa was Buddha. Then she worked merit by doubling the gift
prescribed by her husband to the Master’s half-brothers while they were
staying in a servant’s house. And when Kassapa was Buddha, she came to
birth in the house of Kiki, King of Kasi, as one of the Seven Sisters,
his daughters, and for 20,000 years lived a holy life of
sexual-abstinence(celibacy). . . . Finally, in this Buddha-Era, she was
reborn of a clansman’s family at Rajagaha, and became the wife of
Visakha, a leading citizen. Now one day her husband went to hear the
Master(Buddha) teaching, and became Anagami(non-returner , destined to
arch-angel world[1]). When he came home, Dhammadinna met him as he went
up the stairs; but he leant not on her outstretched hand, nor spoke to
her at supper. And she asked: ‘Dear sir, why did you not take my hand?
Why do you not talk to me? Have I done anything improper?’ ‘It is for no
fault in you, Dhammadinna; but from from now on I am not fit to touch a
woman or take pleasure in food, for of such is the doctrine now borne
in upon me. Do you according as you wish, either continuing to dwell
here, or taking as much wealth as you need and going back to your
family.’ ‘No, dear sir, I will make no such goings back. Allow me to
leave the world(renounce & become nun).’ ‘It is well, Dhammadinna,’
replied Visakha, and sent her to the Bhikkhunis in a golden palanquin.
Admitted to the Order, she shortly after asked permission of her
teachers to go into retreat, saying: ‘Mothers, my heart has no delight
in a place of crowds; I would go into a village abode.’ The Bhikkhunis
brought her there, and while there, because in her past lives she had
subjugated the complexities of thought, word, and deed, she soon
attained Arahantship(enlightenment equal to Buddha), together with
thorough mastery of the form and meaning of the Dhamma(eternal truth).
Upon that she thought: ‘Now have I reached the summit. What shall I do
here any longer? I will even go to Rajagaha and worship the
Master(Buddha), and many of my relatives will, through me, acquire
merit.’ So she returned with her Bhikkhunis. Then Visakha(husband),
hearing of her return, curious to know why she came, interviewed her
with questions on the Khandhas and the like. And Dhammadinna answered
every question as one might cut a lotus-stalk with a knife, and finally
referred him to the Master. The Master(Buddha) praised her great wisdom,
as it is told in the Lesser Vedalla (Miscellany) Sutta, and ranked her
foremost among the Theris who could preach.
But
it was while she was dwelling in the country, and, while yet in the
lowest path, practiced insight meditation (Vipassana[2]) to reach the
highest, that she uttered her verse:
In whom desire to reach the final rest
Is born suffusing all the mind of her,
Whose mind is no more held by lure of sense-desire
Bound Upstream, so shall she be called. (12)
[1]
Anagami - lit. non-returner , The state prior to nirvana , one who will
be reborn in Brahmaloka (arch-angel world) and then from there one will
achieve Nirvana.
[2]
Vipassana : This refers to the foremost insight meditation called
‘Vipassana’ taught by Buddha in which attention is focussed on inner
phenomenon (breath,body,emotions , sensations & mind) with
detachment (samata/equanimity) leading to self-awakening &
enlightenment.
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Therigatha
Wikipitaka
The Tipitaka
Vinaya Pitaka
Sutta Pitaka
Digha Nikaya
Majjhima Nikaya
Samyutta Nikaya
Anguttara Nikaya
Khuddaka Nikaya
Abhidhamma Pitaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Therigatha
Therigatha : Complete & Detailed Version
The
Therigatha (Theri+Gatha) consists poems(gathas) written by Theris i.e.
Elder Nuns(also known as Bhikkunis) who were the foremost and fully
enlightened (Arahats) & mostly of the time of Buddha. These
infinitely self illuminated Elder Nuns had also reached the other shore
of Nirvana/Nibbana (transcendental dimension) where there is eternal
bliss and eternal life. These accounts serve as inspiration to follow in
their footsteps.
Some of the notable ones are :
6.6 Maha-Pajapati-Gotami-The queen,aunt & foster mother of Lord Buddha. She started the nuns order.
Yasodhara-Wife-of-Lord-Buddha-Her account. How she had been with Lord Buddha in many past lives etc.
1.13 Visakha
5.10 Patachara-A mad woman who received sanity & became enlightened.
10.1 Kisa-Gotami-Son’s death made her inconsolable but the path showed her the way.
13.1 Ambapali-Ex-Courtesan Of Vesali.
Introduction: Life-of-Buddha & Formation of Bhikkunis(Nuns) Order
CHAPTER 1 : SINGLE VERSES
1.1 A Certain Theri Of A Noble Family Of Vesali, Known As Therika.
1.2 Mutta, Daughter of a Brahmin(priest) of Savatthi
1.3 Punna, Daughter of a Millionare(Setthi) of Savatthi
1.4 Tissa, Daughter of the Sakiyas, Kapilavatthu
1.5 Another Theri Tissa
1.6 Dhira
1.7 Veera
1.8 Mitta
1.9 Bhadra
1.10 Upasama
1.11 Mutta, daughter and wife of Kosalan brahmins
1.12
Dhammadinna, Daughter of a clansman (kulagehe), wife of a
Millionare(Setthi) (Visakha), both of Rajagaha, foremost of the Elder
Nuns who were preachers
1.13 Visakha
1.14 Sumana
1.15 Uttara
1.16 Sumana, Sister of Pasenadi, King of Kosala
1.17 Dhamma, Daughter of a Clansman of Savatthi
1.18 Sangha
CHAPTER 2 : TWO VERSES
2.1 Abhirupa-Nanda, Daughter of the Sakiyas, Kapilavatthu
2.2 Jenti (or Jenta), Daughter of the Licchavis, Vesali
2.3 Sumangala’s Mother, Daughter Of Poor People, Wife Of A Rush-Plaiter, Savatthi
2.4 Addhakasi, Daughter Of A Millionare(Setthi) Of Kasi, Ex-Harlot
2.5 Citta, Daughter Of Great Elite Of Rajagaha
2.6 Mettika, Daughter Of A Brahmin Of Rajagaha
2.7 Mitta(2) , Daughter Of The Sakiyas, Kapilavatthu
2.8 Abhaya’s Mother, Padumavati, Ex-Courtesan Of Ujjeni
2.9 Abhaya, Daughter Of A Clansman Of Ujjeni
2.10 Sama, Daughter Of A Great Elite Of Kosambi
CHAPTER 3 : THREE VERSES
3.1 Another Sama, Daughter Of A Clansman Of Kosambi
3.2 Uttama, Daughter Of A Millionare(Setthi) Of Savatthi, Disciple Of Patachara
3.3 Another Uttama, Daughter Of A Kosalan Brahmin
3.4 Dantika, Daughter Of A Brahmin Priest To The King Of Kosala, Savatthi
3.5 Ubbiri, Daughter Of A Great Elite Of Savatthi, Wife Of The King
3.6 Sukka, Daughter Of A Great Elite Of Rajagaha, Pupil Of Dhammadinna, Distinguished As Preacher
3.7 Sela , ‘The Alavikan,’ Daughter Of The King Of Alavi
3.8 Soma, Daughter of a Brahmin, Priest to the King of Magadha(Bimbisara)
CHAPTER 4 : FOUR VERSES
4.1
Bhadda Of The Kapilani, Daughter Of A Brahmin Of The Kosiyas, At
Sagala, Wife Of Pippali Kassapa (Maha-Kassapa) Of Mahatittha, Foremost
Of Those Theris Who Could Remember Past Lives, A Distinguished Preacher
CHAPTER 5 : FIVE VERSES
5.1 Vaddhesi, Of Family Unknown, Nurse To Foster Mother Of Buddha,Great Pajapati Gotami
5.2 Vimala, Daughter Of A Harlot Of Vesali, Ex-Harlot
5.3 Siha , Niece Of Army General Siha, Of Vesali
5.4
Sundari-Nanda, Daughter Of Great Pajapati Gotami(Queen, Foster Mother
Of Buddha) Of The Sakiyan Gotamas, Of Kapilavastu, Younger (Half) Sister
To The Buddha
5.5 Nanduttara , Daughter Of A Brahmin Of Kammassadamma, Ex-Jain, Pupil Of The Great Moggallana
5.6 Mittakali, Daughter Of A Brahmin(Priest) Of Kammassadamma
5.7 Sakula, Or Pakula, A Brahmin(Priest) Matron Of Savatthi, Foremost Of The Theris Who Had The Faculty Of The ‘Eye Celestial’
5.8 Sona , ‘Bahuputtika,’ Daughter Of A Clansman Of Savatthi, Foremost Of The Theris Who Were Eminent In Strenuous Will
5.9
Bhadda Kundalakesa, The Ex-Jain, Daughter Of A Millionare(Setthi) Of
Rajagaha, Wife Of A Brahmin Chief, Foremost Of The Theris Who Had Swift
Intuition
5.10
Patachara, Daughter Of A Millionare(Setthi) Of Savatthi, Wife Of Her
Father’s Servant, Foremost Of The Theris Who Were Proficient In The
Vinaya, An Eminent Teacher And Leader
5.11 Thirty Theris Under Patachara Declare Their Anna (Enlightened state)
5.12 Chanda, Daughter Of A Poor Brahmin
CHAPTER 6 : SIX VERSES
6.1 Patachara’s ‘Five Hundred’ Bereaved Mothers Whom She Comforted And Ordained
6.2 Vasitthi, Or Vasetthi, Daughter Of A Clansman Of Vesali, Wife Of A Brahmin, A Teacher
6.3
Khema, Daughter Of The King’s Family At Sagala In Magadha, Wife Of King
Bimbisara, Rajagaha, Foremost Of The Theris Who Were Distinguished For
Insight, Ranked By The Buddha As A Model Theri
6.4 Sujata, Daughter Of A Millionare(Setthi) Of Saketa, Wife Of A Millionare(Setthi)
6.5 Anopama, Daughter Of The Millionare(Setthi) Majjha Of Saketa
6.6
Great Maha-Pajapati The Gotami, (Foster Mother Of Buddha, The Sister
And Co-Wife Of The Buddha’s Departed Mother, Queen Of Kapilavastu as
well as Head of Nuns Order )
6.7 Gutta, Daughter Of A Brahmin Of Savatthi
6.8 Vijaya, Daughter Of A Clansman Of Rajagaha
CHAPTER 7 : SEVEN VERSES
7.1 Uttara, Daughter Of A Clansman Of Savatthi, Disciple Of Patachara
7.2 Chala, Daughter Of The Brahminee Surupasari, Of Nalaka, Magadha, Sister Of Sariputta, Chief Of The Bhikkhus(Monks)
7.3 Upachala, Sister of Chala & Sariputta
CHAPTER 8 : EIGHT VERSES
8.1 Sisupachala, Sister of Chala, Upachala & Sariputta
CHAPTER 9 : NINE VERSES
9.1 Vaddha’s Mother, Daughter Of A Clansman Of Bharukaccha(Bharuch)
CHAPTER 10 : ELEVEN VERSES
10.1 Kisa-Gotami, Daughter Of Poor People Of Savatthi, Foremost Of The Theris Who Wore Rough Clothing
CHAPTER 11 : TWELVE VERSES
11.1
Uppalavanna, Daughter Of A Millionare(Setthi) Of Savatthi, Foremost Of
The Theris Who Had Iddhi(Magical Ability), Ranked With Khema By The
Buddha As Pre-Eminent of The Bhikkunis(nuns)
CHAPTER 12 : SIXTEEN VERSES
12.1 Punna Or Punnika, Daughter Of A Slave In The Household Of Anathapindika, Millionare(Setthi) Of Savatthi, And Freed By Him
CHAPTER 13 : TWENTY VERSES
13.1 Ambapali, Ex-Courtezan Of Vesali
13.2 Rohini, Daughter Of A Brahmin(Priest) Of Vesali
13.3 Chapa, Daughter Of A Head-Trapper (Jetthakamigaluddaka) Of Vankahara, Wife Of Upaka, Ex-Ajivaka (Ascetic)
13.4 Sundari, Daughter Of A Rich Brahmin Sujata, Of Savatthi
13.5 Subha (The Goldsmith’s Daughter) of Rajagaha
CHAPTER 14
14.1 Subha Of Jivaka’s Mango-Grove, Daughter Of A Brahmin Of Rajagaha
CHAPTER 15
15.1 Isidasi, Daughter Of A Millionare(Setthi) Of Ujjeni, Ex-Wife Of A Millionare(Setthi) Of Saketa (Patna)
CHAPTER 16 : GREAT CHAPTER
16.1 Sumedha, Daughter Of Koncha, King Of Varanavati
Commentators-Envoi
Yasodhara-Wife-of-Lord-Buddha-This is from Apadana. Provided for completeness.
Therigatha : Older Incomplete ATI Version
Note : The Pali verse numbers appear in the braces {}.
Chapter 1 — Single Verses 1-18
Thig 1-18- Chapter 1: The Single Verses(excerpt)
Chapter 2 — Pairs
Thig 2 PTS: Thig 19-38- Chapter 2: Pairs of Verses(excerpt) - free at last from my shameless husband!
Chapter 3 — Groups of Three Verses {Thig 39-62}
Thig 3.2 PTS: Thig 42-44- Uttama - Seven days of continuous meditation. On the eighth: Victory!
Thig 3.4 PTS: Thig 39-62- Dantika and the Elephant - Taming the mind: “Why I’d gone to the woods in the first place.”
Thig 3 PTS: Thig 51-53- Ubbiri: Groups of Three Verses(excerpt) - A mother conquers her grief over her daughter’s death.
Chapter 4 — The Group of Four Verses {Thig 63-66}
Thig
4.1 PTS: Thig 63-66- Bhadda Kapilani - Bhadda recalls her ex-husband
(Ven. Thera Maha Kassapa), and sings of how they now are both freed from
passions.
Chapter 5 — Groups of Five Verses {Thig 67-126}
Thig 5.2 PTS: Thig 72-76- Vimala: The Former Courtesan - A former prostitute joins the ranks of the arahants.
Thig 5.4 PTS: Thig 82-86- Nanda: Nanda’s Vision - Contemplating the foul nature of the body, Nanda uproots all passions.
Thig 5.6 PTS: Thig 92-96- Mittakali - No time for heedlessness!
Thig 5.8 PTS: Thig 102-106- Sona: Mother of Ten - Sona conquers aging: “I spit on old age!”
Thig
5.9 PTS: Thig 107-111- Bhadda Kundalakesa: The Former Jain Ascetic -
Bhadda looks back and gives thanks to whomever it was who long ago gave
her a robe when she set out in the homeless life.
Thig 5.10 PTS: Thig 112-116- Patacara - “And taking a pin, I pulled out the wick…”
Thig 5.11 PTS: Thig 117-121- Patacara’s Thirty Students - Patacara’s instructions lead all her students to arahantship.
Thig 5.12 PTS: Thig 122-126- Canda: The Beggar - A former beggar becomes an arahant.
Chapter 6 — Groups of Six Verses {Thig 127-174}
Thig
6.1 PTS: Thig 127-132- Pañcasata Patacara: Patacara’s 500 Students —
The Soothing of Grief. A mother conquers her grief over her son’s death:
“As he came, so he has gone — so what is there to lament?”
Thig 6.2 PTS: Thig 133-138- Vasitthi the Madwoman - A mother conquers her grief over her son’s death.
Thig
6.4 PTS: Thig 133-138- The Verses of Final Knowledge of Bhikkhuni
Sujata - When, by chance, she passed by a monastery, her life changed
forever.
Thig 6.5 PTS: Thig 151-156- Anopama, the Millionaire’s Daughter - A wealthy heiress hears the Dhamma and becomes a non-returner.
Thig
6.6 PTS: Thig 157-162- Maha Pajapati (Gotami) Theri: A Mother’s
Blessing - After attaining arhantship, Pajapati Gotami (Aunt &
Stepmother of Gautam Buddha) sings the praises of Buddha.
Thig 6.7 PTS: Thig 163-168- Gutta - The Buddha urges a childless mother in her pursuit of the Deathless.
Chapter 10
Thig
10 PTS: Thig 213-223- Kisagotami Theri — The Woman with the Dead Child.
Kisagotami, now an arahant, looks back upon a long, hard life of
sorrow: “Your tears have flowed for many thousands of lives.”
Chapter 12 — The Group of Sixteen Verses {Thig 236-251}
Thig
12.1 PTS: Thig 236-251- Punnika: Punnika and the Brahman - Punnika
convinces a brahman to abandon his purifying water-rituals — after all,
if bathing were sacred, then frogs, turtles, and fish would all be pure!
Chapter 13 — Groups of (about) Twenty Verses {Thig 252-365}
Thig
13.1 PTS: Thig 252-270- Ambapali - A former courtesan — now an arahant —
reveals how aging has eroded every trace of her youthful beauty. An
exquisite portrait of the effects of aging.
Thig
13.2 PTS: Thig 271-290- Rohini - Before her ordination, Rohini answers
her father’s accusation that monks are lazy. In fact, she observes,
“They do the best work.”
Thig
13.5 PTS: Thig 339-367- Subha: The Goldsmith’s Daughter - Subha resists
her family’s efforts to lure her back the world of sensuality and
riches, and soon discovers a treasure worth more than any amount of gold
or silver.
Chapter 14 — The Group of (about) Thirty Verses {Thig 366-399}
Thig
14.1 PTS: Thig 366-399- Subha Jivakambavanika: Subha and the Libertine -
Subha, an arahant nun living alone in the forest, is hounded by a man
who lusts after her. Her “special gift” to him instantly gives him a
change of heart. A magnificent story.
Original Pali Version
The following freely available .PDF files were taken from www.tipitaka.org. These are from Vipassana Research Institute. These contain the original words in Pali language.
The
translation of original Pali words can never convey exact meaning,
hence these are being provided for research & comparison. The www.tipitaka.org website also contains files in many other languages.
It
is also to be mentioned that in original Pali language Buddha is
referred as Bhagava(God), Bhagvanta(God), Sattha/Satthu(Teacher).
Pali-English Version
Mula(Short) Version: File:Therigathapali mula.pdf
Atthakatha (Detailed): File:Therigatha-atthakatha.pdf
Pali-Devnagri Version(Sanskrit/Hindi Script)
Mula(Short) Version: File:9.Therigathapali-dev.pdf
Atthakatha (Detailed): File:Therigatha-atthakatha-dev.pdf
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Awakened with Awareness Youniverse is already there
Mayawati’s Monumental Pride
Aboriginal
Awakened Scheduled Castes have crafted unique visual metaphors to
assert their identity and mark their place in politics and BSP played a
big role in the process.
There
is a common grouse among Aboriginal Awakened Scheduled Castes/Tribes
supporters of the Bahujan Samaj Party—that BSP lost the last two UP
assembly polls due to “Manuvadi media’s neg­­a­­tive propaganda” over
the crea­tion of ‘Aboriginal Awakened Scheduled Castes heritage’ in
Mayawati’s last term as chief minister. The truth is all non-BSP parties
remotely controlled by foreigners kicked out from Bene Israel, Tibet,
Africa, Eastern Europe, Western Germany, South Russia, Eastern Europe,
Hungary chitpavan brahmins of Rowdy Swyam Sevaks (RSS who are violent,
militant, number one terrorists of the World, ever shooting,mob lynching
lunatic, mentally retarded requiring mental treatment at Mental Asylums
for practising hater, anger, jealousy, delusion, stupidity to wards
99.9% Aboriginals whose DNA does not match with the Aboriginals of
Prabuddha Bharat keep tampering the fraud EVMs to deny the Master Key to
SC/STs as desired by the Father of our Marvelous, Modern Constitution
through their slaves, stooges, chamchas, chelas, boot lickers who are
own mother’s flesh eaters.
Babasaheb Dr BR Ambedkar thundered that he will make this country PRABUDDHA BHARAT.
The
manusmriti PRESSTITUTE media is bashing obscured all the good work done
by Mayawati — India’s first woman chief minister from a Aboriginal
Scheduled Caste community. This is how it articulates the sentiment:
“When Behen Mayawatiji set up some statues and memorials, the media
lampooned her. But the same media lauds other political parties when
thousands of crores are spent on statues of their respective icons”
refer to the statue of Sardar Patel in Gujarat, which is touted as the
world’s tallest statue; or the proposed statue of Chhatrapati Shivaji
Maharaj in the Arabian Sea; or the proposed 251 m tall statue of Lord
Rama on the banks of Saryu River in Ayodhya, tallest EVM on top of EC
office, godse a chitpavan brahmin like vinay dhaomhar savarkar and all
the chitpavan brahmin leaders statues.
Mayawati
told the Supreme Court on March 9, 2019, that the memorials in Lucknow
and Noida have a cast of characters including Tathagath Gau­tam Buddha,
Sant Kabir Das, Sant Ravidas, Mahatama Jyotiba Phule, Guru Gha­sidas,
Rajarshi Chhatrapati Shahuji Maharaj, Shri Birsa Munda, Shri Narayana
Guru, Bhimrao Ambedkar and Kanshi Ram.
Apart
from memorials, several stupas, meditation centres and exhibition
galleries were also added to the existing public parks during
Maya­wati’s four terms as UP’s chief minister, between 1995 and 2012.
This
commemorative architecture is viewed by many as lighthouses on
Prabuddha Bharat’s political landscape that show the march of the
socio-political movement launched by B.R. Ambedkar, the Father of
Prabuddha Bharat’s Marvelous Modern Constitution.
Referring
to the statues of Indira Gandhi, Rajiv Gandhi, Sardar Vallabhbhai
Patel, Shivaji, N.T. Rama Rao and Jayalalithaa in her affidavit filed in
court, Mayawati had asked, “Are only statues of Aboriginal Awakened
leaders erected using public money, and not the ones built by chitpavan
brahmin controlled Congress or BJP?”
According
to Ronki Ram, professor of Political Science at Panjab Univer­sity,
when BSP made inroads in UP, public heritage bel­onged only to those
communities that enjoyed a share in political power. “BSP organised All
Awakened Aboriginal Societies in a political class. Kanshi Ram and
Mayawati sta­r­ted projecting Sant Ravidas, Guru Valmik and Dr Ambedkar,
among others, as All Awakened Aboriginal Societies icons,” he says.
“This
is how BSP started to reclaim “This is how BSP started to reclaim All
Aboriginal Awakened Societies heritage that was lost to the politics of
domination,” he adds, describing the policy of building statues and
memorials, and naming public places after All Aboriginal Awakened
Societies icons, as the cultural capital of a community—a way of
political assertion.
Those
who have historically been controlling social and political structures
can’t accept All Aboriginal Awakened Societies identity, he says. “In
many places, All Aboriginal Awakened Societies grooms get attacked for
riding a horse in their wedding processions.” heritage that was lost to
the politics of domination,” he adds, describing the policy of building
statues and memorials, and naming public places after All Aboriginal
Awakened Societies icons, as the cultural capital of a community—a way
of political assertion.
S.R.
Darapuri, a retired IPS officer and president of All India People’s
Front, says the 2018 Bhima Koregaon violence and the 2017 Saha­ranpur
clashes were attempts at suppressing All Aboriginal Awakened Societies
assertion.
Anchor
Shabbirpur village in western UP, 25 km away from Saharanpur city,
witnessed violence betw­een Thakurs and All Aborigina Awakened Socities,
starting from April 14, 2017. “The first clash happened over the
propo­sed installation of an Ambedkar statue,” Darapuri says,
enumerating how statues of Ambedkar are regularly vandalised by
right-wing forces.
Asserting
that the annual Bhima Koregaon ceremony symbolises the political
aspirations of All Aborigina Awakened Socities, Darapuri adds, “The
attack on Elgar Parishad was in fact an attack on All Aboriginal
Awakened Societies pride. The police action was taken against the
victims and not the perpetrators.”
In
Monumental Pride: Mayawati’s Memorials in Lucknow, an essay published
in 2014 by Freer Gallery of Art, The Smithsonian Institution and
Department of the History of Art, University of Michigan, author Melia
Belli provides interesting insights into Lucknow’s Ambedkar Memorial and
Prerna Kendra. Belli writes, “The sheer number of memorials, coupled
with their monumental scale, arguably make Mayawati the single most
prolific architectural patron in India since the British Raj
commissioned New Delhi in 1911.”
Defending
their installation, Mayawati told the top court that statues of
elephants have extensi­v­ely been used in ancient monuments and temples,
besides in pillars of the North and South blocks of Rashtrapati Bhawan.
She stated the statues have also been installed in newly constructed
public places across Delhi, like the Indira Gandhi Int­ernational
Airport.
While
she linked elephants with Hinduism, Bud­dhism and Jainism, she said,
“Buddhism was adopted by All Aboriginal Awakened Societies leaders due
to the inability of Hinduism to abolish the caste system.”
She
was referring to Ambedkar’s returning back to own home Buddhism along
with 3,65,000 of his All Aboriginal Awakened Societies followers in the
belief that Buddhism was the only way for “All Aboriginal Awakened
Societies’ untouchables” to gain equality, a trend that continues to
date.
WE WERE BUDDHISTS,
ARE BUDDHISTS
AND CONTINUE TO BE BUDDHISTS.
The
sculptures of elephants commemorate the ideals and values of Sants,
Gurus and leaders who have devoted their lives for humanity, equality
and social justice, Mayawati had stated. “These memorials reflect
aspirations of the oppressed and downtrodden sections of society, who
have been marginalised by the caste system” IN MANUSMRITI that believes
in chitpavan brahmin as 1st rate athma/soul, kshatria, vysia, shudra as
2nd, 3rd, 4th rate souls and the Aboriginal SC/STs having no soul at
all, Buddha never believed in any soul. He said all are equal. That is
why we are all Buddhists.
Mayawati
was also targeted for commissioning life-sized statues of herself and
of her mentor and BSP founder Kanshi Ram, who had sworn to fulfill
Ambedkar’s incomplete mission.
In
her essay, which analyses intersections of politics, caste, gender and
visibility at the two mem­orials, Melia Belli writes, “The forms and
decoration of the memorials highlight the abs­ence of earlier All
Aboriginal Awakened Societies leaders and present Mayawati as their
legitimate political heir.
Belli
talks about the aesthetics of Mayawati’s statues: “She has cropped
hair; a plain, loose-fitting salwar-kameez; chunky sandals; a prominent
wristwatch; and a handbag at her side.” Descri­b­i­ng her appearance as
“androgynous”, she goes on to add, “The message conveyed is that she is
fully capable of negotiating the male-dominated political arena. Her
distinctly unfeminine appearance also highlights her unmarried status,
and by exte­nsion, her complete dedication to the betterment of her
community, which she confirms when questioned about her marital status.”
“Statues
and memorials do act as a limited source of inspiration and
ins­truments of assertion in social and political life, from which All
Aboriginal Awakened Societies identity had been obliterated.”
“Ambedkar had said: ‘If we want to claim our real status in Prabuddha
Bharatian society, we have to seek our own identity—which will come only
if we totally disassociate ourselves from Hinduism’.”besides having an
equal share in executive, legislature and judiciary, All Aboriginal
Awakened Societies assertion means that “we get our own temples, Deras
and things other communities own, and doe with these what others have
been doing.”
Endorsing
the viewpoint that All Aboriginal Awakened Societies memorials and
statues are milestones of the Amb­edkarite movement, “They symbolise
the victory of All Aboriginal Awakened Societies politics.”
CJI
must first order to replace all the fraud EVMs with Ballot Papers
followed by all other democratic countries to save democracy, liberty,
equality and fraternity. The Free For All 😡 Mad😠
murderer of democratic institutions (Modi) of Bevakoof Jhoothe
Psychopaths (BJP) remotely controlled by foreigners kicked out from Bene
Israel, Tibet, Africa,Eastern Europe, western Germany 🇩🇪, South Russia 🇷🇺,
Western Europe, Hungary chitpavan brahmins of (RSS) are anti
Constitution & trying to implement manusmrti. CJI must also order
growing fruit 🍌 🍎 🍉 bearing trees 🌳 🌲 along the road sides of the country and highways 🛣 like Ashoka did. To overcome hunger the worst illness as Buddha said grow vegetables 🥦 🥕 🥗 & fruit 🍌 🍎 🍉 plants in🪴 pots like free birds 🐦 🦢 🦅 .
To stop this chitpavan brahmin Rowdy Swayam Sevaks are getting exposed: https://theprint.in/…/adivasis-are-not…/618051/….
There
is a reason Jharkhand CM Hemant Soren’s statement at Harvard’s India
Conference that Adivasis were never Hindus rattled the BJP and RSS.
Recently,
the chief minister of Jharkhand and leader of Jharkhand Mukti Morcha,
Hemant Soren admitted that Adivasis were never Hindus and neither are
they now. This was in response to his attempt to get Sarna Code approved
by the Narendra Modi government at the Centre. The Sarna Code
establishes a distinct, honourable identity for the Adivasis away from
the Hindu identity — which is usually assumed as such for the Tribals.
The dominant caste savarna Hindus have taken for granted the status of
Adivasi and Dalits as being Hindu. It is used to construct a false
notion of Hindu majority and thereby establish Bharat nation as Hindus’
land – Hindustan.
After
Soren’s statement, the entire Hindu consensus, and especially the
Rashtriya Swayamsevak Sangh (RSS), got rattled. They were shaken to the
core. The mouthpiece of the RSS, Organiser, immediately released a
statement accusing Soren of “parroting evangelical propaganda”. The RSS’
political offshoot, the Bharatiya Janata Party (BJP), followed with
accusations at Soren that he was benefiting from Christian missionaries.
A
sitting, democratically elected chief minister and arguably the tallest
leader of Adivasis in the country was put to test by caste denialists.
The Constitution of India gives the responsibility to the State and
society to protect and preserve Adivasi tradition as unique to India’s
history. But the savarna advocates of the Hindu mission insist on
Hinduising the Adivasis.
The
idea of Hindustan is enveloped as majoritarian nationalism. It is used
by liberals, radicals, nationalists alike. When one declares the
national Indian identity as one tied to the Hindu past, it brushes aside
the glorious histories of independent, autonomous, anti-Brahminical
legacy of the native people. The natives of India can be broadly
classified into Scheduled Caste (SC), Scheduled Tribe (ST), and Other
Backward Class (OBC) in constitutional terms. These natives were
relegated to the lower status by the advent of Brahminism. Pushyamitra
Shunga was one of the important Brahmin actors to have ironed the
definition of political varna, which gave rise to the clean distinction
of varna-based political economy. This meant extermination of Sramana
traditions — those that gave rise to Jainism and Buddhism.
Almost
everyone in the country falsely promotes the idea of Hindu
majoritarianism. The defender and opponents alike use this historically
incorrect and sociologically impossible definition of Hindu
majoritarianism. The liberals get a piece of cake for framing the recent
identity of Hindu-Muslim binarism. I have repeatedly opposed such
limiting binaries. These binaries obviate Adivasis and Dalits as
non-existing, useless, and irrelevant categories of people without any
history of their own. Turns out, these binaries are the relic of the
census data that have classified majority (Hindu) and minority (Muslim).
Thus, the majoritarian consensus doesn’t need rationalisation. It can
be qualified based on assumptions and beliefs — it becomes a matter of
faith.
Fraudulent Census of India
Hindu
majority is a faulty idea on many counts. It is a fraud committed by
census takers from the time of British colonialism. The construction of
Hindu is ahistorical. There is no prevalence of Hindu or Hinduism before
the British census started putting Hindu as an identity in its census
in 1881. Although the census was to take off in 1861 but the 1857
rebellion quashed those efforts. In 1872, it finally started to take
shape but did not cover all of India.
Though
British census was faulty, it gave the administration enough to
regulate laws and decide for the ruled mass. Better governance was the
primary objective of the State and knowing more about this extremely
diverse nation was pursued by curious anthropologists. As census started
to formalise over the years, Hindu began to become a more known
identity. The Brahmins, as usual, jumped on this proposition to claim
ownership over recently manufactured pan-India Hindu identity.
Initially, the census covered disparate provinces.
The
census chart of religion later classified into groups such as Hindu,
Muslim, Christian, Buddhist, Jain, Sikh, Parsi, Jewish, and Animist.
Animist meant the aboriginal tribes who had not yet come under the
influence of Hinduism, argues census scholar Bhagat. When Hindu was
introduced in the census, there arose enormous problems. How to define a
Hindu? There were two broad classifications of Shaivites and
Vaishanvities, who were bitterly divided over the common belief. Then
there are those who classify as Brahmo Samaj and Arya Samaj. Add to it
the enormous divisions of caste and independent religious practices.
Nevertheless, it had to be defined.
Hindu
is anyone who is not “European, Armenian, Moghul, Persian or other
foreign descent, who is a member of a recognised caste, who acknowledges
the spiritual authority of Brahmans (priestly caste), who venerates or
at least refuses to kill or harm kine, and does not profess any creed or
religion which the Brahman forbids him to profess” [sic].
This
gave a push for Brahmin interpreters like Arya Samaj, who merrily
accepted this adjustment and promoted a common Indian identity as being
Hindu. Social reformers at the time and the Congress party embraced this
fallacious identity by setting a political agenda of mythical Hindu
supremacist past. This worked in two ways. The first was to establish a
historical sense of sovereignty in the past, and the second was to
counter the European colonisers as ahistorical barbarous.
In
1911 census, Hindus were separated as genuine and non-genuine. The
latter were those who denied Vedas, authority of Brahmins, did not have
Brahmins into the fold, ate beef and did not revere cows.
This
intervention by the British officials led many in the postcolonial
scholarship to believe that caste was highlighted and incoherently
promoted by the British. Thus, the controversial argument of caste
becoming sharper during British period prevailed in the thesis of
Bernard Cohn and Nicholas Dirks. Many in the Right-wing interpreted this
to say that the British imported caste from Europe by giving it an
anglicised taste.
Census of 21st Century
The
2001 census found 1,700 religious categories apart from the dominant
ones. They were clubbed into the ‘Other’ column. Adivasis are also
clubbed into this. However, it is now being taken out in 2021 census,
which indirectly puts them in the column of Hindu or other religious
groups, Hemant Soren gestured.
The
Indian State has issued the Socio-Economic Caste Census separate from
the rest of the nation. The report is disturbing because it shows the
marginalisation of Dalits and Adivasis on each level. The purpose of
post-independence Indian census was to record the lives and stories of
those on the margins in order to protect them.
Thus,
the celebration of postcolonial nationalism does not only mean changing
of colonial-era names and laws but getting rid of colonial-era laws and
ignorant identities. India is an extremely complicated country. Each
region, caste, sect, religion has its own history, and they are a nation
in themselves. We cannot afford to combine them under a pretence of
British-given identity. To rescue Adivasis from the stranglehold of
Hindu is the real work of Birsa Munda, Sidhu, Kanhu Murmu, and Narayan
Singh among scores of heroes and heroines.
The
Brahmin and other Savarna castes only seem to care about Adivasis when
the Christian missionaries are taking the word of equality propounded in
their religion. Tribals like Dalits on the coastal regions and in
Southern India immediately converted to Christianity in the colonial era
as they did during the colonial Mughals to Islam. Brahmins, through
organisations like the RSS, have started to convert Tribals to the Hindu
fold. This is not very different from what Christian missions do.
Everyone
who is indigenous to the land and worship their ancestral gods should
be allowed to register as a non-Hindu with separate identity. As the
Census of India 2001 report on religion stated, India is host to
“indigenous faiths tribal religions which have survived the influence of
major religions for centuries and are holding the ground firmly”. The
Census of India is an ideal way to establish yourself without relying on
the patronage of the oppressive majority. By forcing Dalits, Adivasis
and many backward classes into the Hindu fold, the savarnas assume an
undemocratic, unelected majority. The Adivasis and Dalits should be
allowed to have a separate column in the religious census. This will be a
tribute to their contribution to India’s freedom struggle and the
nation as a whole.
Dr
Suraj Yengde is Senior Fellow, Harvard Kennedy School. He is the author
of Caste Matters. He hosted Jharkhand CM Hemant Soren at the 18th
edition of India Conference at Harvard. Views are personal.


RSS favours paper ballots, EVMs subjected to public scrutiny
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.
– (UNI) — 28DI28.xml

news.webindia123.com
RSS favours paper ballots, EVMs subjected to public scrutiny





On 14-05-2008  Wednesday  4 PM at Indira Gandhi Institute of Child Health, Beside NIMHANS, Bangalore

CHILDREN SERVICE DAY  was Inauguration by Dr.H.Thimmaiah

Prof. of Ophthalmology (Retd.) & Ex. Director of Minto Hospital

Dana Service was Led by Dr. Siddaraju Director, Indira Gandhi Institute of Child Health, Bangalore

&

Upasaka Dr. M.R.Narendrakumar

Blessed by

Venerable Bhikkhu Panyaloka

Mahabodhi Bhanteji

BSP is hoping to bag 55-60 seats (of the 89 which went to polls in first phase)

Karnataka prepares for second phase of assembly polls

An estimated 1.10 crore electorate are expected to decide the fate of 589 candidates in the second phase of elections to Karnataka Assembly on Friday.

Electoral authorities have made elaborate arrangements for conduct of the elections in the 12,271 polling stations in 66 segments spread across ten districts, where over 56,000 security personnel would keep a close watch.

In the first phase of elections on May 10, a 66 per cent voter turnout was registered in 89 of the total 224 assembly seats. The third and final phase would be on May 22.

Police have provided an additional layer of security in naxal infested districts of Udupi, Shimoga and Chikmagalur and issued shoot-at-sight orders to deal with outlaws if they attempt to disrupt the poll process in wake of their issuing poll boycott warnings.

Around 16,000 para military force personnel, including 500-strong Anti-Naxal Force, have been deployed in these parts, state ADGP Shankar Bidari said.

Similarly, strong vigil was on in the sensitive Bellary district, bordering Andhra Pradesh where giants from the mining industry are in fray.

The Election Commission continuing its efforts to ensure a free and fair election in Bellary, has deputed senior IAS officer Raymond Peter as special observer, who successfuly checked malpractices in the 2006 by-election to Chamundeswari assembly constituency in Mysore.

CHIKMAGALUR

This reserved constituency has the highest number of agriculture labourers and plantation workers. The BSP is therefore a major opponent to Congress and BJP.

Former minister B B Ningaiah will contest from BSP

Sringeri

BSP candidate K M Gopal has managed to convince the colony voters.

Only 31 candidates in fray!

BELLARY CITY

In Bellary,   the sheer number of candidates in the fray is enough to cause head ache to them & is shooting up the blood pressure of the election officials.There are as many as 31 candidates in the fray in Bellary city!

H Siddanna (BSP), is hopeful of winning the seat

 

G
M
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