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02/17/19
LESSON 2907 Mon 18 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness ESSENCE OF TIPITAKA 1 http://www.buddha-vacana.org/index.html Positive Buddha Vacana — The words of the Buddha — 5) Classical Pali,29) Classical English, from Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org து³தியகா³தா²ஸங்க³ணிகங் Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 4:47 pm
 LESSON 2907 Mon 18 2019 
Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
ESSENCE OF TIPITAKA 1  http://www.buddha-vacana.org/index.html Positive Buddha Vacana — The words of the Buddha —
5) Classical Pali,29) Classical English,

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Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
து³தியகா³தா²ஸங்க³ணிகங்
Voice of All Awakened Aboriginal Societies (VoAAAS)

து³தியகா³தா²ஸங்க³ணிகங்


1. காயிகாதி³ஆபத்தி


474. கதி ஆபத்தியோ காயிகா, கதி வாசஸிகா கதா.


சா²தெ³ந்தஸ்ஸ கதி ஆபத்தியோ, கதி ஸங்ஸக்³க³பச்சயா.


சா²பத்தியோ காயிகா, ச² வாசஸிகா கதா;


சா²தெ³ந்தஸ்ஸ திஸ்ஸோ ஆபத்தியோ, பஞ்ச ஸங்ஸக்³க³பச்சயா.


அருணுக்³கே³ கதி ஆபத்தியோ, கதி யாவததியகா;


கதெத்த² அட்ட² வத்து²கா, கதிஹி ஸப்³ப³ஸங்க³ஹோ.


அருணுக்³கே³ திஸ்ஸோ ஆபத்தியோ, த்³வே யாவததியகா;


ஏகெத்த² அட்ட² வத்து²கா, ஏகேன ஸப்³ப³ஸங்க³ஹோ.


வினயஸ்ஸ கதி மூலானி, யானி பு³த்³தே⁴ன பஞ்ஞத்தா;


வினயக³ருகா கதி வுத்தா, து³ட்டு²ல்லச்சா²த³னா கதி.


வினயஸ்ஸ த்³வே மூலானி, யானி பு³த்³தே⁴ன பஞ்ஞத்தா;


வினயக³ருகா த்³வே வுத்தா, த்³வே து³ட்டு²ல்லச்சா²த³னா.


கா³மந்தரே கதி ஆபத்தியோ, கதி நதி³பாரபச்சயா;


கதிமங்ஸேஸு து²ல்லச்சயங், கதிமங்ஸேஸு து³க்கடங்.


கா³மந்தரே சதஸ்ஸோ ஆபத்தியோ, சதஸ்ஸோ நதி³பாரபச்சயா;


ஏகமங்ஸே து²ல்லச்சயங், நவமங்ஸேஸு து³க்கடங்.


கதி வாசஸிகா ரத்திங், கதி வாசஸிகா தி³வா;


த³த³மானஸ்ஸ கதி ஆபத்தியோ, படிக்³க³ண்ஹந்தஸ்ஸ கித்தகா.


த்³வே வாசஸிகா ரத்திங், த்³வே வாசஸிகா தி³வா;


த³த³மானஸ்ஸ திஸ்ஸோ ஆபத்தியோ, சத்தாரோ ச படிக்³க³ஹே.


2. தே³ஸனாகா³மினியாதி³ஆபத்தி


475.


கதி தே³ஸனாகா³மினியோ, கதி ஸப்படிகம்மா கதா;


கதெத்த² அப்படிகம்மா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா.


பஞ்ச தே³ஸனாகா³மினியோ, ச² ஸப்படிகம்மா கதா;


ஏகெத்த² அப்படிகம்மா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா.


வினயக³ருகா கதி வுத்தா, காயவாசஸிகானி ச;


கதி விகாலே த⁴ஞ்ஞரஸோ, கதி ஞத்திசதுத்தே²ன ஸம்முதி.


வினயக³ருகா த்³வே வுத்தா, காயவாசஸிகானி ச;


ஏகோ விகாலே த⁴ஞ்ஞரஸோ, ஏகா ஞத்திசதுத்தே²ன ஸம்முதி.


பாராஜிகா காயிகா கதி, கதி ஸங்வாஸகபூ⁴மியோ;


கதினங் ரத்திச்சே²தோ³, பஞ்ஞத்தா த்³வங்கு³லா கதி.


பாராஜிகா காயிகா த்³வே, த்³வே ஸங்வாஸகபூ⁴மியோ;


த்³வின்னங் ரத்திச்சே²தோ³, பஞ்ஞத்தா த்³வங்கு³லா து³வே.


கதத்தானங் வதி⁴த்வான, கதிஹி ஸங்கோ⁴ பி⁴ஜ்ஜதி;


கதெத்த² பட²மாபத்திகா, ஞத்தியா கரணா கதி.


த்³வே அத்தானங் வதி⁴த்வான, த்³வீஹி ஸங்கோ⁴ பி⁴ஜ்ஜதி;


த்³வெத்த² பட²மாபத்திகா, ஞத்தியா கரணா து³வே.


பாணாதிபாதே கதி ஆபத்தியோ, வாசா பாராஜிகா கதி;


ஓபா⁴ஸனா கதி வுத்தா, ஸஞ்சரித்தேன வா கதி.


பாணாதிபாதே திஸ்ஸோ ஆபத்தியோ;


வாசா பாராஜிகா தயோ;


ஓபா⁴ஸனா தயோ வுத்தா;


ஸஞ்சரித்தேன வா தயோ.


கதி புக்³க³லா ந உபஸம்பாதே³தப்³பா³, கதி கம்மானங் ஸங்க³ஹா;


நாஸிதகா கதி வுத்தா, கதினங் ஏகவாசிகா.


தயோ புக்³க³லா ந உபஸம்பாதே³தப்³பா³, தயோ கம்மானங் ஸங்க³ஹா;


நாஸிதகா தயோ வுத்தா, திண்ணன்னங் ஏகவாசிகா.


அதி³ன்னாதா³னே கதி ஆபத்தியோ, கதி மேது²னபச்சயா;


சி²ந்த³ந்தஸ்ஸ கதி ஆபத்தியோ, கதி ச²ட்³டி³தபச்சயா.


அதி³ன்னாதா³னே திஸ்ஸோ ஆபத்தியோ, சதஸ்ஸோ மேது²னபச்சயா;


சி²ந்த³ந்தஸ்ஸ திஸ்ஸோ ஆபத்தியோ, பஞ்ச ச²ட்³டி³தபச்சயா.


பி⁴க்கு²னோவாத³கவக்³க³ஸ்மிங் , பாசித்தியேன து³க்கடா;


கதெத்த² நவகா வுத்தா, கதினங் சீவரேன ச.


பி⁴க்கு²னோவாத³கவக்³க³ஸ்மிங் , பாசித்தியேன து³க்கடா கதா;


சதுரெத்த² நவகா வுத்தா, த்³வின்னங் சீவரேன ச.


பி⁴க்கு²னீனஞ்ச அக்கா²தா, பாடிதே³ஸனியா கதி;


பு⁴ஞ்ஜந்தாமகத⁴ஞ்ஞேன, பாசித்தியேன து³க்கடா கதி.


பி⁴க்கு²னீனஞ்ச அக்கா²தா, அட்ட² பாடிதே³ஸனீயா கதா;


பு⁴ஞ்ஜந்தாமகத⁴ஞ்ஞேன, பாசித்தியேன து³க்கடா கதா.


க³ச்ச²ந்தஸ்ஸ கதி ஆபத்தியோ, டி²தஸ்ஸ சாபி கித்தகா;


நிஸின்னஸ்ஸ கதி ஆபத்தியோ, நிபன்னஸ்ஸாபி கித்தகா.


க³ச்ச²ந்தஸ்ஸ சதஸ்ஸோ ஆபத்தியோ, டி²தஸ்ஸ சாபி தத்தகா;


நிஸின்னஸ்ஸ சதஸ்ஸோ ஆபத்தியோ, நிபன்னஸ்ஸாபி தத்தகா.


3. பாசித்தியங்


476.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


அபுப்³ப³ங் அசரிமங், ஆபஜ்ஜெய்ய ஏகதோ.


பஞ்ச பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


அபுப்³ப³ங் அசரிமங், ஆபஜ்ஜெய்ய ஏகதோ.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


அபுப்³ப³ங் அசரிமங், ஆபஜ்ஜெய்ய ஏகதோ.


பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


அபுப்³ப³ங் அசரிமங், ஆபஜ்ஜெய்ய ஏகதோ.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


கதி வாசாய தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


பஞ்ச பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


ஏகவாசாய தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


கதி வாசாய தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


நவ பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


ஏகவாசாய தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


கிஞ்ச கித்தெத்வா தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


பஞ்ச பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


வத்து²ங் கித்தெத்வா தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


கதி பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


கிஞ்ச கித்தெத்வா தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


நவ பாசித்தியானி, ஸப்³பா³னி நானாவத்து²கானி;


வத்து²ங் கித்தெத்வா தே³ஸெய்ய, வுத்தா ஆதி³ச்சப³ந்து⁴னா.


யாவததியகே கதி ஆபத்தியோ, கதி வோஹாரபச்சயா;


கா²த³ந்தஸ்ஸ கதி ஆபத்தியோ, கதி போ⁴ஜனபச்சயா.


யாவததியகே திஸ்ஸோ ஆபத்தியோ, ச² வோஹாரபச்சயா;


கா²த³ந்தஸ்ஸ திஸ்ஸோ ஆபத்தியோ, பஞ்ச போ⁴ஜனபச்சயா.


ஸப்³பா³ யாவததியகா, கதி டா²னானி க³ச்ச²ந்தி;


கதினஞ்சேவ ஆபத்தி, கதினங் அதி⁴கரணேன ச.


ஸப்³பா³ யாவததியகா, பஞ்ச டா²னானி க³ச்ச²ந்தி;


பஞ்சன்னஞ்சேவ ஆபத்தி, பஞ்சன்னங் அதி⁴கரணேன ச.


கதினங் வினிச்ச²யோ ஹோதி, கதினங் வூபஸமேன ச;


கதினஞ்சேவ அனாபத்தி, கதிஹி டா²னேஹி ஸோப⁴தி.


பஞ்சன்னங் வினிச்ச²யோ ஹோதி, பஞ்சன்னங் வூபஸமேன ச;


பஞ்சன்னஞ்சேவ அனாபத்தி, தீஹி டா²னேஹி ஸோப⁴தி.


கதி காயிகா ரத்திங், கதி காயிகா தி³வா;


நிஜ்ஜா²யந்தஸ்ஸ கதி ஆபத்தி, கதி பிண்ட³பாதபச்சயா.


த்³வே காயிகா ரத்திங், த்³வே காயிகா தி³வா;


நிஜ்ஜா²யந்தஸ்ஸ ஏகா ஆபத்தி, ஏகா பிண்ட³பாதபச்சயா.


கதானிஸங்ஸே ஸம்பஸ்ஸங், பரேஸங் ஸத்³தா⁴ய தே³ஸயே;


உக்கி²த்தகா கதி வுத்தா, கதி ஸம்மாவத்தனா.


அட்டா²னிஸங்ஸே ஸம்பஸ்ஸங், பரேஸங் ஸத்³தா⁴ய தே³ஸயே;


உக்கி²த்தகா தயோ வுத்தா, தேசத்தாலீஸ ஸம்மாவத்தனா.


கதி டா²னே முஸாவாதோ³, கதி பரமந்தி வுச்சதி;


கதி பாடிதே³ஸனீயா, கதினங் தே³ஸனாய ச.


பஞ்ச டா²னே முஸாவாதோ³, சுத்³த³ஸ பரமந்தி வுச்சதி;


த்³வாத³ஸ பாடிதே³ஸனீயா, சதுன்னங் தே³ஸனாய ச.


கதங்கி³கோ முஸாவாதோ³, கதி உபோஸத²ங்கா³னி;


கதி தூ³தெய்யங்கா³னி, கதி தித்தி²யவத்தனா.


அட்ட²ங்கி³கோ முஸாவாதோ³, அட்ட² உபோஸத²ங்கா³னி;


அட்ட² தூ³தெய்யங்கா³னி, அட்ட² தித்தி²யவத்தனா.


கதிவாசிகா உபஸம்பதா³, கதினங் பச்சுட்டா²தப்³ப³ங்;


கதினங் ஆஸனங் தா³தப்³ப³ங், பி⁴க்கு²னோவாத³கோ கதிஹி.


அட்ட²வாசிகா உபஸம்பதா³, அட்ட²ன்னங் பச்சுட்டா²தப்³ப³ங்;


அட்ட²ன்னங் ஆஸனங் தா³தப்³ப³ங், பி⁴க்கு²னோவாத³கோ அட்ட²ஹி.


கதினங் சே²ஜ்ஜங் ஹோதி, கதினங் து²ல்லச்சயங்;


கதினஞ்சேவ அனாபத்தி, ஸப்³பே³ஸங் ஏகவத்து²கா.


ஏகஸ்ஸ சே²ஜ்ஜங் ஹோதி, சதுன்னங் து²ல்லச்சயங்;


சதுன்னஞ்சேவ அனாபத்தி, ஸப்³பே³ஸங் ஏகவத்து²கா.


கதி ஆகா⁴தவத்தூ²னி, கதிஹி ஸங்கோ⁴ பி⁴ஜ்ஜதி;


கதெத்த² பட²மாபத்திகா, ஞத்தியா கரணா கதி.


நவ ஆகா⁴தவத்தூ²னி, நவஹி ஸங்கோ⁴ பி⁴ஜ்ஜதி;


நவெத்த² பட²மாபத்திகா, ஞத்தியா கரணா நவ.


4. அவந்த³னீயபுக்³க³லாதி³


477.


கதி புக்³க³லா நாபி⁴வாதே³தப்³பா³, அஞ்ஜலிஸாமிசேன ச;


கதினங் து³க்கடங் ஹோதி, கதி சீவரதா⁴ரணா.


த³ஸ புக்³க³லா நாபி⁴வாதே³தப்³பா³, அஞ்ஜலிஸாமிசேன ச;


த³ஸன்னங் து³க்கடங் ஹோதி, த³ஸ சீவரதா⁴ரணா.


கதினங் வஸ்ஸங்வுட்டா²னங், தா³தப்³ப³ங் இத⁴ சீவரங்;


கதினங் ப⁴ந்தே தா³தப்³ப³ங், கதினஞ்சேவ ந தா³தப்³ப³ங்.


பஞ்சன்னங் வஸ்ஸங்வுட்டா²னங், தா³தப்³ப³ங் இத⁴ சீவரங்;


ஸத்தன்னங் ஸந்தே தா³தப்³ப³ங், ஸோளஸன்னங் ந தா³தப்³ப³ங்.


கதிஸதங் ரத்திஸதங், ஆபத்தியோ சா²த³யித்வான;


கதி ரத்தியோ வஸித்வான, முச்செய்ய பாரிவாஸிகோ.


த³ஸஸதங் ரத்திஸதங், ஆபத்தியோ சா²த³யித்வான;


த³ஸ ரத்தியோ வஸித்வான, முச்செய்ய பாரிவாஸிகோ.


கதி கம்மதோ³ஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஸப்³பே³வ அத⁴ம்மிகா [ஸப்³பே³ அத⁴ம்மிகா (ஸீ॰ ஸ்யா॰)] கதி.


த்³வாத³ஸ கம்மதோ³ஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஸப்³பே³வ அத⁴ம்மிகா [ஸப்³பே³வாத⁴ம்மிகா (ஸீ॰), ஸப்³பே³ அத⁴ம்மிகா (ஸ்யா॰)] கதா.


கதி கம்மஸம்பத்தியோ வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஸப்³பே³வ த⁴ம்மிகா கதி.


சதஸ்ஸோ கம்மஸம்பத்தியோ வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஸப்³பே³வ த⁴ம்மிகா கதா.


கதி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், த⁴ம்மிகா அத⁴ம்மிகா கதி.


ச² கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஏகெத்த² த⁴ம்மிகா கதா;


பஞ்ச அத⁴ம்மிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா.


கதி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், த⁴ம்மிகா அத⁴ம்மிகா கதி.


சத்தாரி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


சம்பாயங் வினயவத்து²ஸ்மிங், ஏகெத்த² த⁴ம்மிகா கதா;


தயோ அத⁴ம்மிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா.


யங் தே³ஸிதங்னந்தஜினேன தாதி³னா;


ஆபத்திக்க²ந்தா⁴னி விவேகத³ஸ்ஸினா;


கதெத்த² ஸம்மந்தி வினா ஸமதே²ஹி;


புச்சா²மி தங் ப்³ரூஹி விப⁴ங்க³கோவித³.


யங் தே³ஸிதங்னந்தஜினேன தாதி³னா;


ஆபத்திக்க²ந்தா⁴னி விவேகத³ஸ்ஸினா;


ஏகெத்த² ஸம்மதி வினா ஸமதே²ஹி;


ஏதங் தே அக்கா²மி விப⁴ங்க³கோவித³.


கதி ஆபாயிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி [விஸயானி (ஸீ॰ ஸ்யா॰ ஏவமுபரிபி)] ஸுணோம தே.


ச²ஊனதி³யட்³ட⁴ஸதா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


ஆபாயிகா நேரயிகா, கப்பட்டா² ஸங்க⁴பே⁴த³கா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி நாபாயிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


அட்டா²ரஸ நாபாயிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி அட்ட²கா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


அட்டா²ரஸ அட்ட²கா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


5. ஸோளஸகம்மாதி³


478.


கதி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


ஸோளஸ கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி கம்மதோ³ஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


த்³வாத³ஸ கம்மதோ³ஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி கம்மஸம்பத்தியோ வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


சதஸ்ஸோ கம்மஸம்பத்தியோ வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


ச² கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


சத்தாரி கம்மானி வுத்தானி, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி பாராஜிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


அட்ட² பாராஜிகா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி ஸங்கா⁴தி³ஸேஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


தேவீஸ ஸங்கா⁴தி³ஸேஸா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி அனியதா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


த்³வே அனியதா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி நிஸ்ஸக்³கி³யா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


த்³வேசத்தாலீஸ நிஸ்ஸக்³கி³யா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி பாசித்தியா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


அட்டா²ஸீதிஸதங் பாசித்தியா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி பாடிதே³ஸனீயா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


த்³வாத³ஸ பாடிதே³ஸனீயா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


கதி ஸேகி²யா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோம தே.


பஞ்சஸத்ததி ஸேகி²யா வுத்தா, பு³த்³தே⁴னாதி³ச்சப³ந்து⁴னா;


வினயங் படிஜானந்தஸ்ஸ, வினயானி ஸுணோஹி மே.


யாவ ஸுபுச்சி²தங் தயா, யாவ ஸுவிஸ்ஸஜ்ஜிதங் மயா;


புச்சா²விஸ்ஸஜ்ஜனாய வா, நத்தி² கிஞ்சி அஸுத்தகந்தி.


து³தியகா³தா²ஸங்க³ணிகங் நிட்டி²தங்.

https://plumvillage.org/sutra/discourse-on-the-full-awareness-of-breathing/

Plum Village

Discourse on the Full Awareness of Breathing

chanting-from-the-heart-279x418

The Discourse on the Full Awareness of Breathing is
one of the most important sutras in the Plum Village tradition, and is
taught at every Plum Village retreat. When Thich Nhat Hanh discovered
this discourse, he said, “I felt I was the happiest person in the
world.”

The translation below has been prepared by Thich Nhat Hanh from the Anapanasati Sutta, Majjhima Nikaya 118, and can be found in Thich Nhat Hanh, Chanting from the Heart (Parallax Press, Rev.Ed., 2006).  Thay’s first English translation was published in 1988, and he continued to revise and refine his translation in recent years.

For further commentary on this text, please see Thich Nhat Hanh, Breathe, You Are Alive! Sutra on the Full Awareness of Breathing (Parallax Press, Rev.Ed., 2010). You may also like to read The Path of Emancipation: Talks from a 21-Day Mindfulness Retreat on the Discourse on the Full Awareness of Breathing (Parallax Press, 2000).


 

Discourse on the Full Awareness of Breathing

I

I
heard these words of the Buddha one time when he was staying in
Savatthi in the Eastern Park, with many well-known and accomplished
disciples, including Sariputta, Mahamoggallana, Mahakassapa,
Mahakacchayana, Mahakotthita, Mahakappina, Mahachunda, Anuradha, Revata,
and Ananda. The senior bhikkhus in the community were diligently
instructing bhikkhus who were new to the practice — some instructing ten
bhikkhus, some twenty, some thirty, and some forty; and in this way the
bhikkhus who were new to the practice gradually made great progress.

That
night the moon was full, and the Pavarana Ceremony was held to mark the
end of the rainy-season retreat. Lord Buddha, the Awakened One, was
sitting in the open air, and his disciples were gathered around him.
After looking over the assembly, he began to speak:

“O bhikkhus, I
am pleased to observe the fruit you have attained in your practice. Yet
I know you can make even more progress. What you have not yet attained,
you can attain. What you have not yet realized, you can realize
perfectly. [To engage your efforts,] I will remain here until the next
full-moon day.”

When they heard that the Lord Buddha was going to
remain in Savatthi for another month, bhikkhus throughout the country
began traveling there to study with him. The senior bhikkhus continued
teaching the bhikkhus new to the practice even more ardently. Some were
instructing ten bhikkhus, some twenty, some thirty, and some forty. With
this help, the newer bhikkhus were able, little by little, to continue
their progress in understanding.

When the next full-moon day
arrived, the Buddha, seated under the open sky, looked over the assembly
of bhikkhus and began to speak:

“O bhikkhus, our community is
pure and good. At its heart, it is without useless and boastful talk,
and therefore it deserves to receive offerings and be considered a field
of merit. Such a community is rare, and any pilgrim who seeks it, no
matter how far he must travel, will find it worthy.

“O bhikkhus,
there are bhikkhus in this assembly who have realized the fruit of
Arhatship, destroyed every root of affliction, laid aside every burden,
and attained right understanding and emancipation. There are also
bhikkhus who have cut off the first five internal knots and realized the
fruit of never returning to the cycle of birth and death.

“There
are those who have thrown off the first three internal knots and
realized the fruit of returning once more. They have cut off the roots
of greed, hatred, and ignorance, and will only need to return to the
cycle of birth and death one more time. There are those who have thrown
off the three internal knots and attained the fruit of stream-enterer,
coursing steadily to the Awakened State. There are those who practice
the Four Establishments of Mindfulness. There are those who practice the
Four Right Efforts, and those who practice the Four Bases of Success.
There are those who practice the Five Faculties, those who practice the
Five Powers, those who practice the Seven Factors of Awakening, and
those who practice the Noble Eightfold Path. There are those who
practice loving kindness, those who practice compassion, those who
practice joy, and those who practice equanimity. There are those who
practice the Nine Contemplations, and those who practice the Observation
of Impermanence. There are also bhikkhus who are already practicing
Full Awareness of Breathing.”

II

“O
bhikkhus, the full awareness of breathing, if developed and practiced
continuously, will be rewarding and bring great advantages. It will lead
to success in practicing the Four Establishments of Mindfulness. If the
method of the Four Establishments of Mindfulness is developed and
practiced continuously, it will lead to success in the practice of the
Seven Factors of Awaking. The Seven Factors of Awakening, if developed
and practiced continuously, will give rise to understanding and
liberation of the mind.

“What is the way to develop and practice
continuously the method of Full Awareness of Breathing so that the
practice will be rewarding and offer great benefit?

“It is like
this, bhikkhus: the practitioner goes into the forest or to the foot of a
tree, or to any deserted place, sits stably in the lotus position,
holding his or her body quite straight, and practices like this:
‘Breathing in, I know I am breathing in. Breathing out, I know I am
breathing out.’

1. ‘Breathing in a long breath, I know I am
breathing in a long breath. Breathing out a long breath, I know I am
breathing out a long breath.

2. ‘Breathing in a short breath, I
know I am breathing in a short breath. Breathing out a short breath, I
know I am breathing out a short breath.

3. ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ He or she practices like this.

4. ‘Breathing in, I calm my whole body. Breathing out, I calm my whole body.’ He or she practices like this.

5. ‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ He or she practices like this.

6. ‘Breathing in, I feel happy. Breathing out, I feel happy.’ He or she practices like this.

7.
‘Breathing in, I am aware of my mental formations. Breathing out, I am
aware of my mental formations.’ He or she practices like this.

8. ‘Breathing in, I calm my mental formations. Breathing out, I calm my mental formations.’ He or she practices like this.

9. ‘Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.’ He or she practices like this.

10. ‘Breathing in, I make my mind happy. Breathing out, I make my mind happy.’ He or she practices like this.

11. ‘Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.’ He or she practices like this.

12. ‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ He or she practices like this.

13.
‘Breathing in, I observe the impermanent nature of all dharmas.
Breathing out, I observe the impermanent nature of all dharmas.’ He or
she practices like this.

14. ‘Breathing in, I observe the
disappearance of desire. Breathing out, I observe the disappearance of
desire.’ He or she practices like this.

15. ‘Breathing in, I
observe the no-birth, no-death nature of all phenomena. Breathing out, I
observe the no-birth, no-death nature of all phenomena.’ He or she
practices like this.

16. ‘Breathing in, I observe letting go. Breathing out, I observe letting go.’ He or she practices like this.

“The
Full Awareness of Breathing, if developed and practiced continuously
according to these instructions, will be rewarding and of great
benefit.”

III

“In what way does one
develop and continuously practice the Full Awareness of Breathing, in
order to succeed in the practice of the Four Establishments of
Mindfulness?

“When the practitioner breathes in or out a long or a
short breath, aware of his breath or his whole body, or aware that he
is making his whole body calm and at peace, he abides peacefully in the
observation of the body in the body, persevering, fully awake, clearly
understanding his state, gone beyond all attachment and aversion to this
life. These exercises of breathing with Full Awareness belong to the
First Establishment of Mindfulness, the body.

“When the
practitioner breathes in or out aware of joy or happiness, of the mental
formations, or to make the mental formations peaceful, he abides
peacefully in the observation of the feelings in the feelings,
persevering, fully awake, clearly understanding his state, gone beyond
all attachment and aversion to this life. These exercises of breathing
with Full Awareness belong to the Second Establishment of Mindfulness,
the feelings.

“When the practitioner breathes in or out with the
awareness of the mind, or to make the mind happy, to collect the mind in
concentration, or to free and liberate the mind, he abides peacefully
in the observation of the mind in the mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Third Establishment of Mindfulness, the mind. Without Full
Awareness of Breathing, there can be no development of meditative
stability and understanding.

“When the practitioner breathes in or
breathes out and contemplates the essential impermanence or the
essential disappearance of desire or the no-birth, no-death nature of
all phenomena or letting go, he abides peacefully in the observations of
the objects of mind in the objects of mind, persevering, fully awake,
clearly understanding his state, gone beyond all attachment and aversion
to this life. These exercises of breathing with Full Awareness belong
to the Fourth Establishment of Mindfulness, the objects of mind.

“The
practice of Full Awareness of Breathing, if developed and practiced
continuously, will lead to perfect accomplishment of the Four
Establishments of Mindfulness.”

IV

“Moreover,
if they are developed and continuously practiced, the Four
Establishments of Mindfulness will lead to perfect abiding in the Seven
Factors of Awakening. How is this so?

“When the practitioner can
maintain, without distraction, the practice of observing the body in the
body, the feelings in the feelings, the mind in the mind, and the
objects of mind in the objects of mind, persevering, fully awake,
clearly understanding her state, gone beyond all attachment and aversion
to this life, with unwavering, steadfast, imperturbable meditative
stability, she will attain the First Factor of Awakening, namely
mindfulness. When this factor is developed, it will come to perfection.

“When
the practitioner can abide in meditative stability without being
distracted and can investigate every dharma, every object of mind that
arises, then the Second Factor of Awakening will be born and developed
in her, the factor of investigating dharmas. When this factor is
developed, it will come to perfection.

“When the practitioner can
observe and investigate every dharma in a sustained, persevering, and
steadfast way, without being distracted, the Third Factor of Awakening
will be born and developed in her, the factor of energy. When this
factor is developed, it will come to perfection.

“When the
practitioner has reached a stable, imperturbable abiding in the stream
of practice, the Fourth Factor of Awakening will be born and developed
in her, the factor of joy. When this factor is developed, it will come
to perfection.

“When the practitioner can abide undistractedly in
the state of joy, she will feel her body and mind light and at peace. At
this point the Fifth Factor of Awakening will be born and developed,
the factor of ease. When this factor is developed, it will come to
perfection.

“When both body and mind are at ease, the practitioner
can easily enter into concentration. At this point the Sixth Factor of
Awakening will be born and developed in her, the factor of
concentration. When this factor is developed, it will come to
perfection.

“When the practitioner is abiding in concentration
with deep calm, she will cease discriminating and comparing. At this
point the Seventh Factor of Awakening is released, born, and developed
in her, the factor of letting go. When this factor is developed, it will
come to perfection.

“This is how the Four Establishments of
Mindfulness, if developed and practiced continuously, will lead to
perfect abiding in the Seven Factors of Awakening.”

V

“How
will the Seven Factors of Awakening, if developed and practiced
continuously, lead to the perfect accomplishment of true understanding
and complete liberation?

“If the practitioner follows the path of
the Seven Factors of Awakening, living in quiet seclusion, observing and
contemplating the disappearance of desire, he will develop the capacity
of letting go. This will be a result of following the path of the Seven
Factors of Awakening and will lead to the perfect accomplishment of
true understanding and complete liberation.”

VI

This
is what the Lord, the Awakened One, said; and everyone in the assembly
felt gratitude and delight at having heard his teachings.

Anapanasati Sutta, Majjhima Nikaya 118




https://www.buddha-vacana.org/sutta/majjhima/mn118.html

Pāḷi

(Ānāpānassati bhāvana)

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhu·saṅghe ānāpānassati·bhāvan·ānuyogam·anuyuttā viharanti.


Ānāpānassati, bhikkhave, bhāvitā bahulīkatā maha·p·phalā hoti
mah·ānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro
satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta
bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjā·vimuttiṃ
paripūrenti. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ
bahulīkatā maha·p·phalā hoti mah·ānisaṃsā?

Idha, bhikkhave,
bhikkhu arañña-gato vā rukkha-mūla-gato vā suññ·āgāra-gato vā nisīdati
pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
So sato·va assasati, sato·va passasati.

Dīghaṃ vā assasanto
‘dīghaṃ assasāmī’ ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’
ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti. Rassaṃ
vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati.
‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.


‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī
passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati.
‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati.
‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati.
‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ
citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ
passasissāmī’ ti sikkhati.

‘Citta-paṭisaṃvedī assasissāmī’ ti
sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ
cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti
sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ
passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati.
‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

‘Anicc·ānupassī
assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati.
‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’
ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī
passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti
sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā

(Satipaṭṭhānānaṃ pāripūrī)

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?


Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’
ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti,
rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto
‘rassaṃ passasāmī’ ti pajānāti, Sabba-kāya-paṭisaṃvedī assasissāmī’ ti
sikkhati, ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati,
‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ
kāya-saṅkhāraṃ passasissāmī’ ti sikkhati, kāye kāyānupassī, bhikkhave,
tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Kāyesu kāy·aññatar·āhaṃ, bhikkhave, evaṃ
vadāmi yadidaṃ assāsa·passāsā. Tasmātiha, bhikkhave, kāye kāyānupassī
tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Yasmiṃ samaye, bhikkhave, bhikkhu
‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Pīti-paṭisaṃvedī
passasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati,
‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati,
‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati,
‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ
citta-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ
passasissāmī’ ti sikkhati, vedanāsu vedanānupassī, bhikkhave, tasmiṃ
samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Vedanāsu vedan·āññatar·āhaṃ, bhikkhave, evaṃ
vadāmi yadidaṃ assāsa·passāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha,
bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Yasmiṃ
samaye, bhikkhave, bhikkhu ‘Citta-paṭisaṃvedī assasissāmī’ ti sikkhati,
‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ
assasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti
sikkhati, ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ
passasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati,
‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati, citte cittānupassī,
bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.

N·āhaṃ, bhikkhave,
muṭṭha·s·satissa a·sampajānassa ānāpānassatiṃ vadāmi. Tasmātiha,
bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

Yasmiṃ
samaye, bhikkhave, bhikkhu ‘Anicc·ānupassī assasissāmī’ ti sikkhati,
‘Anicc·ānupassī passasissāmī’ ti sikkhati, ‘Virāg·ānupassī assasissāmī’
ti sikkhati, ‘Virāg·ānupassī passasissāmī’ ti sikkhati, ‘Nirodh·ānupassī
assasissāmī’ ti sikkhati, ‘Nirodh·ānupassī passasissāmī’ ti sikkhati,
‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī
passasissāmī’ ti sikkhati, dhammesu dhammānupassī, bhikkhave, tasmiṃ
samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

So yaṃ taṃ abhijjhā-domanassaṃ pahānaṃ taṃ
paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave,
dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.


buddha-vacana.org
The
famous sutta about the practice of ānāpānassati, and how it leads to
the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of…

(Bojjhaṅgānaṃ pāripūrī)

Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

(1. Kāyānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ
samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno
upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ
gacchati.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu
tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Tassa taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.
Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,
vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave,
bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Pīti·manassa kāyo·pi passambhati,
cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa
kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ
samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Passaddha·kāyassa sukhino cittaṃ
samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa
sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ
samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā
hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(2. Vedanānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ
samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno
upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ
gacchati.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu
tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Tassa taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.
Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,
vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave,
bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Pīti·manassa kāyo·pi passambhati,
cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa
kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ
samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Passaddha·kāyassa sukhino cittaṃ
samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa
sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ
samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā
hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(3. Cittānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā.
Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā,
sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

So
tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato
viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ
āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho
hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ
gacchati.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye,
bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,
vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave,
bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Pīti·manassa kāyo·pi passambhati,
cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa
kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ
samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Passaddha·kāyassa sukhino cittaṃ
samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa
sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ
samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā
hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(4. Dhammānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ
samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno
upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ
gacchati.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu
tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati
pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Tassa taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.
Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati
pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,
vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave,
bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Pīti·manassa kāyo·pi passambhati,
cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa
kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo
tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ
samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanā·pāripūriṃ gacchati.

Passaddha·kāyassa sukhino cittaṃ
samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa
sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ
samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā
hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.
Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.

(Vijjāvimutti)

Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti?

Idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ
virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ.
Dhammavicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ
nirodha·nissitaṃ vossagga·pariṇāmiṃ. Vīriya·sambojjhaṅgaṃ bhāveti
viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ.
Pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ
nirodha·nissitaṃ vossagga·pariṇāmiṃ. Passaddhi·sambojjhaṅgaṃ bhāveti
viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ.
Samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ
nirodha·nissitaṃ vossagga·pariṇāmiṃ. Upekkhā·sambojjhaṅgaṃ bhāveti
viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā
vijjā·vimuttiṃ paripūrenti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Valmiki (Treta Yuga)

The Valmiki (also Balmiki) is a Scheduled Caste
community of India. They have historically faced exclusion and
oppression in Indian society, and are frequently affected by anti-SC/ST violence and repression by members of other castes.

Valmikis claim that they descend from the Hindu sage Valmiki who is traditionally ascribed as the writer of the epic Ramayana.

The caste group also built a temple of Valmiki in Anantapur, Andhra Pradesh.

According to the Indian Census of 2001, the Valmikis formed 11.2 per cent of the Scheduled Caste population in Punjab and were the second-most populous Scheduled Caste in Delhi, where they were recorded as “Chuhra (Balmiki)”. In Punjab, Chuhras who follow Hinduism are known as Valmikis.

The 2011 Census of India for Uttar Pradesh showed the Balmiki population, which was classified as a Scheduled Caste, as 1,319,241.

In the UK, the Council of Valmiki Sabhas UK claims to represent the Valmiki.Rama is the hero of the Ramayana whose
author is Valmiki. The story of the Ramayana is a very short one.
Besides it is simple and in itself there is nothing sensational about
it. But just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded rapist foreigners from Bene Israel chitpavan brahmins after RSSIsing Ramayana for political gains planning to build Rama Temple after demolishing a religious place without any due respect for the Marvelous Modern Constitution which says status quo have to be maintained.

Rama is the son of Dasharatha the king of
Ayodhya the modern Benares. Dasharatha had three wives, Kausalya,
Kaikeyi and Sumitra besides several hundred concubines. Kaikeyi had
married Dasharatha on terms which were at the time of marriage
unspecified and which Dasharatha was bound to fulfil whenever he was
called upon by Kaikeyi to do so. Dasharatha was childless for a long
time. An heir to the throne was ardently desired by him. Seeing that
there was no hope of his begetting a son on any of his three wives he
decided to perform a Putreshti Yajna and called the sage Shrung at the
sacrifice who prepared pindas and gave the three wives of Dasharatha to
eat them.

After they ate the pindas three wives
became pregnant and gave birth to sons. Kausalya gave birth to Rama,
Kaikeyi gave birth to Bharata and Sumitra gave birth to two sons Laxman
and Satrughana. In due course Rama was married to Sita. When Rama came
of age, Dasharatha thought of resigning the throne in favour of Rama and
retiring from kingship. While this was being settled Kaikeyi raised the
question of rendering her satisfaction of the terms on which she had
married Dasharatha. On being asked to state her terms she demanded that
her son Bharata should be installed on the throne in preference to I
Rama and Rama should live in forest for 12 years. Dasharatha with great
reluctance agreed. Bharata became king of Ayodhya and Rama  accompanied
by his wife Sita and his step brother Laxman went to live in the forest.
While the three living in the forest Ravana the king of Lanka kidnapped
Sita and took her away and kept her in his palace intending to make her
one of his wives. Rama and Laxman then started search of Sita. On the
way they meet Sugriva and Hanuman two leading personages of the Vanara
(monkey) race and form friendship with them. With their help the place
of the abduction was located and with their help they marched on Lanka,
defeated Ravana in the battle and rescued Sita. Rama returns with Laxman
and Sita to Ayodhya. By that time twelve years had elapsed and the term
prescribed by Kaikeyi was fulfilled with the result that Bharata gave
up the throne and in his place Rama became the king of Ayodhya.

Such is in brief the outline of the story of the Ramayana as told by Valmiki.

There is nothing in this story to make
Rama the object of worship. He is only a dutiful son. But Valmiki saw
something extraordinary in Rama and that is why he undertook to compose
the Ramayana. Valmiki asked Narada the following question :
“Tell me Oh! Narada, who is the most accomplished man on earth at the present time?”
and then goes on to elaborate what he means by accomplished man. He defines his accomplished man as:
” Powerful, one who knows the secret of religion, one who knows
gratitude, truthful, one who is ready to sacrifice his self interest
even when in distress to fulfil a religious vow, virtuous in his
conduct, eager to safeguard the interests of all, strong pleasing in
appearance with power of self-control, able to subdue anger,
illustrious, with no jealousy for the prosperity of others, and in war
able to strike terror in the hearts of Gods.”
Narada then asks for time to consider and after mature deliberation
tells him that the only person who can be said to possess these virtues
is Rama, the son of Dasharatha.

It is because of his virtues that Rama
has come to be deified. But is Rama a worthy personality of deification?
Let those who accept him an object worthy of worship as a God consider
the following facts.
Rama’s birth is miraculous and it may be that the suggestion that he was
born from a pinda prepared by the sage Shrung is an allegorical glass
to cover the naked truth that he was begotten upon Kausalya by the sage
Shrung although the two did not stand in the relationship of husband and
wife. In any case his birth if not disreputable in its origin is
certainly unnatural.

There are other incidents connected with the birth of Rama the unsavory character of which it will be difficult to deny.
 Valmiki starts his Ramayana by emphasizing the fact that Rama is an
Avatar of Vishnu and it is Vishnu who agreed to take birth as Rama and
be the son of Dasharatha. The God Brahma came to know of this and felt
that in order that this Rama Avatar of Vishnu be a complete success
arrangement shall be made that Rama shall have powerful associates to
help him and cooperate with him. There were none such existing then.
The Gods agreed to carry out the command of Brahma and engaged
themselves in wholesale acts of fornication not only against Apsaras who
were prostitutes not only against the unmarried daughters of Yakshas
and Nagas but also against the lawfully wedded wives of Ruksha,
Vidhyadhar, Gandharvas, Kinnars and Vanaras and produced the Vanaras who
became the associates of Rama.

Rama’s birth is thus accompanied by
general debauchery if not in his case certainly in the case of his
associates. His marriage to Sita is not above comment. According to
Buddha Ramayana, Sita was the sister of Rama, both were the children of
Dasharatha. The Ramayana of Valmiki does not agree with the relationship
mentioned in Buddha Ramayana. According to Valmiki Sita was the
daughter of the king Janaka of Videha and therefore not a sister of
Rama. This is not convincing for even according to Valmiki she is not
the natural born daughter of Janaka but a child found by a farmer in his
field while ploughing it and presented by him to king Janaka and
brought up by Janaka. It was therefore in a superficial sense that Sita
could be said to be the daughter of Janaka.

The story in the Buddha Ramayana is
natural and not inconsistent with the Aryan rules  of marriage. If the
story is true, then Rama’s marriage to Sita is no ideal to be copied. In
another sense Rama’s marriage was not an ideal marriage which could be
copied. One of the virtues ascribed to Rama is that he was monogamous.
It is difficult to understand how such a notion could have become
common. For it has no foundation in fact. Even Valmiki refers  to the
many wives of Rama. These were of course in addition to his many
concubines. In this he was the true son of his nominal father Dasharatha
who had not only the three wives referred to above but many others.

Let us next consider his character as an
individual and as a king. In speaking of him as an individual I will
refer to only two incidents one relating to his treatment of Vali and
other relating to his treatment of his own wife Sita. First let us
consider the incident of Vali.
Vali and Sugriva were two brothers. They belonged to the Vanar race and
came from a ruling family which had its own kingdom the capital of which
was Kishkindha. At the time when Sita was kidnapped by Ravana, Vali was
reigning at Kishkindha. While Vali was on the throne he was engaged in a
war with a Rakshasa by name Mayavi. In the personal combat between the
two Mayavi ran for his life. Both Vali and Sugriva pursued him. Mayavi
entered into a deep cavity in the earth. Vali asked Sugriva to wait at
the mouth of the cavity and himself went inside. After sometime a flood
of blood came from inside the cavity. Sugriva concluded that Vali must
have been killed by Mayavi and came to Kishkindha and got himself
declared king in place of Vali and made Hanuman his Prime Minister
As a matter of fact, Vali was not killed. It was Mayavi who was killed
by Vali. Vali came out of the cavity but did not find Sugriva there. He
proceeded to Kishkindha and to his great surprise he found that Sugriva
had proclaimed himself king. Vali naturally became enraged at this act
of treachery on the part of his brother Sugriva and he had good ground
to be. Sugriva should have ascertained, should not merely have assumed
that Vali was dead. Secondly Vali had a son by name Angad whom Sugriva
should have made the king as the legitimate heir of Vali. He did neither
of the two things. His was a clear case of usurpation. Vali drove out
Sugriva and took back the throne. The two brothers became mortal
enemies.
This occurred just after Ravana had kidnapped Sita. Rama and Laxman were
wandering in search of her. Sugriva and Hanuman were wandering in
search of friends who could help them to regain the throne from Vali.
The two parties met quite accidentally. After informing each other of
their difficulties a compact was arrived at between the two. It was
agreed that Rama should help Sugriva to kill Vali and to establish him
on the throne of Kishkindha. On the part of Sugriva and Hanuman it was
agreed that they should help Rama to regain Sita. To enable Rama to
fulfil his part of the compact it was planned that Sugriva should wear a
garland in his neck as to be easily distinguishable to Rama from Vali
and that while the dual was going on Rama should conceal himself behind a
tree and then shoot an arrow at Vali and kill him. Accordingly a dual
was arranged, Sugriva with a garland in his neck and while the daul was
on, Rama standing behind a tree shot Vali with his arrow and opened the
way to Sugriva to be the king of Kishkindha. This murder of Vali is the
greatest blot on the character of Rama. It was a crime which was
thoroughly unprovoked, for Vali had no quarrel with Rama. It was most
cowardly act for Vali was unarmed. It was a planned and premeditated
murder.

Consider his treatment of his own wife
Sita. With the army collected for him by Sugriva and Hanuman, Rama
invades Lanka. There too he plays the same mean part as he did as
between the two brothers Vali and Sugriva. He takes the help of
Bibhishana the brother of Ravana promising him to kill Ravana and his
son and place him on the vacant throne. Rama kills Ravana and also his
son lndrajit. The first thing Rama does after the close of the fight is
to give a decent burial to the dead body of Ravana. Thereafter he
interests himself in the coronation of Bibhishana and it is after the
coronation is over that he sends Hanuman to Sita and that took to inform
her that he, Laxman and Sugriva are hale and hearty and that they have
killed Ravana.
The first thing he should have done after disposing of Ravana was to
have gone to Sita. He does not do so. He finds more interest in the
coronation than in Sita. Even when the coronation is over he does not go
himself but sends Hanuman. And what is the message he sends? He does
not ask Hanuman to bring her. He asks him to inform her that he is hale
and hearty. It is Sita who expresses to Hanuman her desire to see Rama.
Rama does not go to Sita his own wife who was kidnapped and confined by
Ravana for more than 10 months. Sita is brought to him and what does
Rama say to Sita when he sees her? It would be difficult to believe any
man with ordinary human kindness could  address to his wife in such dire
distress as Rama did to Sita when he met her in Lanka if there was not
the direct authority of Valmiki. This is how Rama addressed her :  

I have got you as a prize in a war after
conquering my enemy your captor. I have recovered my honour and punished
my enemy. People have witnessed my military prowess and I am glad my
abours have been rewarded. I came here to kill Ravana and wash off the
dishonour. I did not take this trouble for your sake.” Could there be
anything more cruel than this conduct of Rama towards Sita? He does not
stop there. He proceeded to tell her:

” I suspect your conduct. You must have
been spoiled by Ravana. Your very sight is revolting to me. On you
daughter of Janaka, I allow you to go anywhere you like. I have nothing
to do with you. I conquerred you back and I am content for that was my
object. I cannot think that Ravana would have failed to enjoy a woman as
beautiful as you are.”

naturally Sita calls Rama low and mean
and tells him quite that she would have committed suicide and saved him
all this if when Hanuman first came he had sent her a message that he
abandoned her on the ground that she was kidnapped. To give him no
excuse Sita undertakes to prove her purity. She enters the fire and
comes out unscathed. The Gods satisfied with this evidence proclaim that
she is pure. It is then that Rama agrees to take her back to Ayodhya.

And what does he do with her when he
brings her back to Ayodhya. Of course, he became king and she became
queen. But while Rama remained king, Sita ceased to be a queen very
soon. This incident reflects great infamy upon Rama. It is recorded by
Valmiki in his Ramayana that some days after the coronation of Rama and
Sita as king and queen Sita conceived. Seeing that she was carrying some
residents of evil disposition began to calumniate Sita suggesting that
she must have conceived from Ravana while she was in Lanka and blaming
Rama for taking such a woman back as his wife. This malicious gossip in
the town was reported by Bhadra, the Court joker to Rama. Rama evidently
was stung by this calumny. He was overwhelmed with a sense of disgrace.
This is quite natural. What is quite unnatural is the means he adopts
of getting rid of this disgrace. To get rid of this disgrace he takes
the shortest cut and the swiftest means—namely to abandon her, a woman
in a somewhat advanced state of pregnancy in a jungle, without friends,
without provision, without even notice in a most treacherous manner.
There is no doubt that the idea of abandoning Sita was not sudden and
had not occurred to Rama on the spur of the moment. The genesis of the
idea the developing of it and the plan of executing are worth some
detailed mention. When Bhadra reports to him the gossip about Sita which
had spread in the town Rama calls his brothers and tells them his
feelings. He tells them Sita’s purity and chastity was proved in Lanka,
that Gods had vouched lor it and that he absolutely believed in her
innocence, purity and chastity. “All the same the public are
calumniating Sita and are blaming me and putting me to shame. No one can
tolerate such disgrace. Honour is a great asset, Gods as well as great
men strive to maintain it in tact. I cannot bear this dishonour and
disgrace. To save myself from such dishonour and disgrace I shall be
ready even to abandon you. Don’t think I shall hesitate to abandon
Sita.”

This shows that he had made up his mind
to abandon Sita as the easiest way of saving himself from public calumny
without waiting to consider whether the way was fair or foul. The life
of Sita simply did not count. What counted was his own personal name and
fame. He of course does not take the manly course of stopping this
gossip, which as a king he could do and which as a husband who was
convinced of his wife’s innocence he was bound to it. He yielded to the
public gossip and there are not wanting Hindus who use this as ground to
prove that Rama was a democratic king when others could equally well
say that he was a weak and cowardly monarch: Be that as it may that
diabolical plan of saving his name and his fame he discloses to his
brothers but not to Sita the only person who was affected by it and the
only person who was entitled to have notice of it. But she is kept
entirely in the dark. Rama keeps it away from Sita as a closely guarded
secret and was waiting for an opportunity to put his plan into action.
Eventually the cruel fate of Sita gives him the opportunity he was
waiting for. Women who are carrying exhibit all sorts of cravings for
all sorts of things. Rama knew of this. So one day he asked Sita if
there was anything for which she felt a craving. She said yes. Rama said
what was it. She replied that she would like to live in the vicinity of
the Ashrama of sage on the bank of the river Ganges and live on fruits
and roots at least for one night. Rama simply jumped at the suggestion
of Sita and said ” Be easy my dear I shall see that you are sent there
tomorrow “. Sita treats this as an honest promise by a loving husband.
But what does Rama do? He thinks it is a good opportunity for carrying
through his plan of abandoning Sita. Accordingly he called his brothers
to a secret conference and disclosed to them his determination to use
this desire of Sita as an opportunity to carry out his plan of
abandonment of Sita. He tells his brothers not to intercede on behalf of
Sita, and warns them that if they came in his way he would look upon
them as his enemies. Then he tells Laxman to take Sita in a chariot next
day to the Ashram in the jungle on the bank of the river Ganges and to
abandon her there. Laxman did not know how he could muster courage to
tell Sita what was decided about Sita by Rama. Sensing his difficulty
Rama informs Laxman that Sita had already expressed her desire to spend
some time in the vicinity of an Ashrama on the bank of the river and
eased the mind of Laxman. This confabulation took place at night. Next
morning Laxman asked Sumanta to yoke the horses to the chariot. Sumanta
informs Laxman of his having done so. Laxman then goes into the palace
and meets Sita and reminds her of her having expressed her desire to
pass some days in the vicinity of an Ashrama and Rama having promised to
fulfil the same and tells her of his having been charged by Rama to do
the needful in the matter. He points to her the chariot waiting there
and says ‘let us go!’ Sita jumps into the chariot with her heart full of
gratitude to Rama. With Laxman as her companion and Sumanta as coachman
the chariot proceeds to its appointed place. At last they were on the
bank of the Ganges and were ferried across by the fishermen. Laxman fell
at Sita’s feet, and with hot tears issuing from his eyes he said ‘
Pardon me, 0, blameless queen, for what I am doing. My orders are to
abandon you here, for the people blame Rama for keeping you in his
house.”
Sita abandoned by Rama and left to die in a jungle went for shelter in
the Ashrama of Valmiki which was near about. Valmiki gave her protection
and kept her in his Ashram. There in course of time Sita gave birth to
twin sons, called Kusa and Lava. The three lived with Valmiki. Valmiki
brought up the boys and taught them to sing the Ramayana which he had
composed. For 12 years the boys lived in the forest in the Ashrama of
Valmiki not far from Ayodhya where Rama continued to rule. Never once in
those 12 years this model husband and loving father cared to inquire
what had happened to Sita whether she was living or whether she was
dead. Twelve years after Rama meets Sita in a strange manner. Rama
decided to perform a Yadna and issued invitation to all the Rishis to
attend and take part. For reasons best known to Rama himself no
invitation was issued to Valmiki although his Ashram was near to
Ayodhya. But Valmiki came to the Yadna of his own accord accompanied by
the two sons of Sita introducing them as his disciples. While the Yadna
was going on the two boys used to perform recitations of Ramayana in the
presence of the Assembly. Rama was very pleased and made inquiries when
he was informed that they were the sons of Sita. It was then he
remembered Sita and what does he do then? He does not send for Sita. He
calls these innocent boys who knew nothing about their parents’ sin, who
were the only victims of a cruel destiny to tell Valmiki that if Sita
was pure and chaste she could present herself in the Assembly to take a
vow thereby remove the calumny cast against herself and himself. This is
a thing she had once done in Lanka. This is a thing she could have been
asked to do again before she was sent away. There was no promise that
after this vindication of her character Rama was prepared to take her
back. Valmiki brings her to the Assembly. When she was in front of Rama,
Valmiki said, ‘0, son of Dasharatha, here is Sita whom you abandoned in
consequence of public disapprobation. She will now swear her purity if
permitted by you. Here are your twin-born sons bred up by me in my
hermitage.’ ‘ I know,’ said Rama ‘that Sita is pure and that these are
my sons. She performed an ordeal in Lanka in proof of her purity and
therefore I took her back. But people here have doubts still, and let
Sita perform an ordeal here that all these Rishis and people may witness
it.”
With eyes cast down on the ground and with hands folded Sita swore ” As I
never thought of any man except Rama even in my mind. let mother Earth
open and bury me. As I always loved Rama in words, in thoughts, and in
deed, let mother Earth open and bury me! As she uttered the oath, the
earth verily opened and Sita was carried away inside seated on a golden
simhasana (throne). Heavenly flowers fell on Sita’s head while the
audience looked on as in a trance.

Next onwards Ambedkar talks about Shambhuka Vadha incident as follows:
That means that Sita preferred to die
rather than return to Rama who had behaved no better than a brute. Such
is the tragedy of Sita and the crime of Rama the God. Let me throw some
search light on Rama the King. Rama is held out as an ideal King. But
can that conclusion be said to be founded in fact?

As a matter of fact Rama never functions,
as a King. He was a nominal King. The administration as Valmiki states
were entrusted to Bharata his brother. He had freed himself from the
cares and worries about his kingdom and his subjects. Valmiki has very
minutely described  the daily life of Rama after he became King.
According to that account the day was divided into two parts. Up to
forenoon and afternoon. From morning to forenoon he was engaged in
performing religious rites and ceremonies and offering devotion. The
afternoon he spent alternately in the company of Court jesters and in
the Zenana. When he got tired of the Zenana he joined the company of
jesters and when he got tired of jesters he went back to the Zenana .
Valmiki also gives a detailed description of how Rama spent his life in
the Zenana. This Zenana was housed in a park called Ashoka Vana. There
Rama, used to take his meal. The food according to Valmiki consisted of
all kinds of delicious viands. They included flesh and fruits and
liquor. Rama was not a teetotaller. He drank liquor copiously and
Valmiki records that Rama saw to it that Sita joined with him in his
drinking bouts*[f81] . From the description of the Zenana of Rama as
given by Valmiki it was by no means a mean thing. There were Apsaras,
Uraga and Kinnari accomplished in dancing and singing. There were other
beautiful women brought from different parts. Rama sat in the midst of
these women drinking and dancing. They pleased Rama and Rama garlanded
them. Valmiki calls Rama as a ‘Prince among women’s men ‘. This was not a
day’s affair. It was a regular course of his life.
As has already been said Rama never attended to public business. He
never observed the ancient rule of Indian kings of hearing the wrongs of
his subjects and attempting to redress them. Only one occasion has been
recorded by Valmiki when he personally heard the grievance of his
subjects. But unfortunately the occasion turned out to be a tragic one.
He took upon himself to redress the wrong but in doing so committed the
worst crime that history has ever recorded. The incident is known as the
murder of Sambuka the Shudra. It is said by Valmiki that in Rama’s
reign there were no premature deaths in his kingdom. It happened,
however, that a certain Brahman’s son died in a premature death. The
bereaved father carried his body to the gate of the king’s palace, and
placing it there, cried aloud and bitterly reproached Rama for the death
of his son, saying that it must be the consequence of some sin
committed within his realm, and that the king himself was guilty if he
did not punish it: and Finally threatened to end his life there by
sitting dharna (hunger-strike) against Rama unless his son was restored
to life. Rama thereupon consulted his council of eight learned Rishis
and Narada amongst them told Rama that some Shudra among his subjects
must have been performing Tapasya (ascetic exercises), and thereby going
against Dharma (sacred law); for according to it the practice of
Tapasya was proper to the twice-born alone, while the duty of the
Shudras consisted only in the service of the twice-born. Rama was thus
convinced that it was the sin committed by a Shudra in transgressing
Dharma in that manner, which was responsible for the death of the
Brahmin boy. So, Rama mounted his aerial car and scoured the countryside
for the culprit. At last, in a wild region far away to the south he
espied a man practising rigorous austerities of a certain kind. He
approached the man, and with no more ado than to enquire of him and
inform himself that he was a Shudra, by name Sambuka who was practising
Tapasya with a view to going to heaven in his own earthly person and
without so much as a warning, expostulation or the like addressed to
him, cut off his head. And to and behold! that very moment the dead
Brahman boy in distant Ayodhya began to breathe again. Here in the wilds
the Gods rained flowers on the king from their joy at his having
prevented a Shudra from gaining admission to their celestial abode
through the power of the Tapasya which he had no right to perform. They
also appeared before Rama and congratulated him on his deed. In answer
to his prayer to them to revive the dead Brahman boy lying at the palace
gate in Ayodhya, they informed him that he had already come to life.
They then departed. Rama thence proce


https://brahminsexposed.wordpress.com/2016/02/10/the-hindu-religion-exposed/

The Bene Israel claim that Chitpavans are also of Jewish origin.
Chitpavans with the rise of the Peshwa in the 18th century became known as military men.
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.[37]
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. , drew their inspiration from fringe groups in this reactionary trend.After Gandhi’s assassination by Nathuram Godse, a Chitpawan, Brahmins in Maharashtra, became targets of violence, mostly by members from the Maratha
caste. The motivating factor for the violence was not love for Gandhi
on the part of the rioters but the denigration and humiliation that the Marathas were subjected to due to their caste status.

Deshastha Brahmins believed that they were the highest of all Brahmins and looked down upon the Chitpavans as parvenus (a relative newcomer to a socio-economic class), barely equal to the noblest of dvijas. Even the Peshwa was denied the rights to use the ghats reserved for Deshastha priests at Nashik on the Godavari river.[51][full citation needed][52]

The rise in prominence of the Chitpavans compared to the
Deshastha Brahmins resulted in intense rivalry between the two
communities.19th century records also mention Gramanyas or village-level debates between the Chitpavans and Daivajnas, Chandraseniya Kayastha Prabhus and the Chitpawans, Saraswat Brahmins and the Chitpavans, Pathare Prabhus and the Chitpavans and Shukla Yujurvedi Deshastha Brahmins and the Chitpavans. These were quite common in Maharashtra., nowadays, some occasionally take non-vegetarian food.

The Peshwas were Chitpavan Brahmins, who ruled in the name of
Chhatrapati and became the power elite of the Maratha empire. The
Peshwas did not represent, politically or culturally, the whole Brahmin
or upper caste community.The Chitpavans hated and looked down upon the Deshasthas (and Karade
Brahmins) so much so that their cultural hostility survived until very
recently. And by the way, the RSS has mostly had Karades as
Sarsanghchalaks – from M.S. Golwalkar to Mohan Bhagwat. Not a single
Chitpavan has been elevated to that post, although a huge number of
Chitpavans are dedicated swayamsevaks, followers or fellow travellers.Peshwa Brahmin rulers, in their arrogance, are alleged to have sidelined
the other Brahmins as “inferiors” and humiliated the “untouchable”
communities. The Mahars were (and are) the largest of these communities,
but were among the “privileged” SC/STs, having been awarded some land
and honours during Shivaji’s rule.The term ‘Dalit’ is also a bit of a misnomer; it encompasses a dozen or
more castes — Matang, Mang, Dhor and so on. The hierarchy among these
Dalit subcastes is also extremely strong. A Mahar marrying a Matang or
Mang could lead to a huge, even bloody, honour conflict.Dr B.R. Ambedkar belonged to the Mahar community. But in his awakened
and global humanist vision, he appealed to all SC/STs to unite against
the systemic oppression. He did a historic and scholarly analysis of the
very caste system and called it a curse which must be annihilated.Hindutva cult ideologues hated Ambedkar viscerally, and even condemned a
‘shudra’ being appointed chairperson of the Constitution drafting
committee. The Chitpavan Brahminical RSS, more prominent until the 1960s and ‘70s,
was hostile to Dr Ambedkar and all SC/STs. The deeply researched book
on the journey of hindutva  cult, Gita Press by Akshaya Mukul (Harper Collins), traces the hindutva cult hatred of Ambedkar.The Mahars from Maharashtra and Karnataka were in the East India
Company’s army – among the SC/STs they are believed to be a Martial
community, so it was natural that they took to army assignments.At Bhima-Koregaon in 1818, the Mahar soldiers fought the Peshwa-led
Maratha army, which had Marathas and Arabs, even some Mahars, and a few
Brahmin soldiers. In that sense, it was not a confrontation between
Brahmins and Mahars. The Peshwas had a larger force, but lost the
battle, in which Ambedkar’s grandfather had also fought on the winning
side. This is what made Ambedkar bring up the conflict as a sort of
identity issue. But after him, even the united SC/ST leadership of the
late 1960s (mostly Mahars, including his grandson Prakash Ambedkar)
could not consolidate all SC/STs, or even all Mahars.At the ground level, the hostility between the Marathas and SC/STs has
become sharper, particularly after the strident demand for reservation
by the Marathas. The Marathas have been in power in the state for all
years during the Congress rule. This community controls the levers of
political power, a large number of local co-operative banks, widespread
educational and other institutions. The Marathas comprise a little over
35 per cent of the state’s population, while the SC/STs account for
about 10 per cent.Maratha mobilisation began on a hyper-identity scale after the
Maratha-led Congress and NCP were dislodged from power and the BJP
formed the government under a Brahmin chief minister. The Centre and the
state were now under total command of the BJP and the RSS was the
remote control. The massive Maratha marches and district-wise
demonstrations by the community were not declared “anti-Brahmin”,
“anti-SC/ST” or “anti-OBC”.But SC/STs and OBCs were alarmed, because their reservation quota would
be adversely affected. Granting reservation to the Marathas would affect
their quota. So, counter morchas by the SC/STs and OBCs were organised.
As a result, hostility and tension was building up across rural
Maharashtra.

The flashpoint


Agricultural stagnation and farmers’ suicides, mostly from the
Maratha or OBC communities, had deepened anger against the BJP
government. But that combined resentment was waiting to explode one day,
and it did. The Bhima-Koregaon battle’s 200th anniversary was
interpreted as the defeat of the Brahmin-Peshwa-led Maratha power. So,
the victory celebrations brought out all caste contradictions – SC/ST vs
Maratha, SC/ST vs Brahmin, Maratha vs Brahmin (read RSS).


A conclusion appeared to have been drawn that the SC/STs welcomed the
British victory followed by their rule. This conclusion infuriated the
neo-nationalist and patriotic groups which have spread in the last three
years.


The internal rivalries and ambitions within the SC/ST movement added
yet another contradiction. Ramdas Athavle, seen by most SC/ST activists
as an opportunist who surrendered his Mahar identity to the Brahmins of
the RSS-BJP by aligning with them, was frontally challenged by Prakash
Ambedkar. The invitation to Jignesh Mevani, elected last month as an MLA
in Gujarat, was like adding fuel to the fire. Mevani had challenged the
entire Sangh Parivar in Gujarat, and particularly Narendra Modi. His
speeches in Bhima-Koregaon were bound to exacerbate the situation.


Sambhaji
Bhide, an 85-year-old “guru”, is a militant leader of the hindutva
cult  brigades. He has dedicated followers, mostly Maratha youth,
although he is a Brahmin. He dons the name Sambhaji, taken from the son
of Chhatrapati Shivaji, to spread hindutva cult ideology among the
masses.
His campaign converted the confrontation into a Maratha-SC/ST conflict.
Finally, mayhem was let loose.


The intelligence department of the state failed in anticipating the
trouble. One of the reasons was that the Fadnavis government was
complacent. The RSS’s Chanakyas thought they had co-opted SC/STs into
their power circuit, while Marathas were being groomed as the “reserve
force” to fight the Congress, SC/STs and other detractors.


But the social engineering has boomeranged. The SC/ST-Maratha-Brahmin
triangle could change the power equation in the state as the 2019
election comes closer.

THE HINDU RELIGION EXPOSED





Brahmins  always criticize, condemn and mock at other religions Their criticism and mocking is unreasonable and unacceptable.



In his autobiography, Dr Charles , an
American scholar says that it is Very simple to define a Hindu. He says a
Hindu means “one who believes in anything and everything if said in the
name of god and shall never question its authenticity”.



The Brahmins claim that Lord Rama is
incarnated (came in human form) to study and understand the difficulties
of mankind. Is it really necessary for a god to incarnate Himself?? Can
he not understand the creation? Why should God become a donkey or a
cockroach in order to understand the sufferings of these creatures?



LORD RAMA



Lord Rama is the central character to the
Epic RAMAYAN (whose author was Valmiki) Rama is the son of Dasharath,
the king of Banaras. Dasharath had three wives, kaushalya, kaikeyi and
Smitra besides several hundreds concubines.



According to the Ramayana, Rama spent most of his life trying to save



His wife, Sita from the clutches of Ravan At the same time Rama was enjoying life to the full at every opportunity.



HOW RAMA WAS FOOLED BY SUKRIEVAN



When god Rama was exiled to the forest
together with his wife, sukrievan appeared as deer and fooled god Rama.
Although Rama was a “god”, he was not able to see through Sukreivan’s
disguise!



12 YEARS FOR RAMA, BUT ONE DAY TO RAVAN



To retrieve his wife from Devil Ravan,
god Rama sought the help of Hanuman, a monkey god. Hanuman agreed to
help Rama bring his wife back on condition that god Rama in turn help
him (Hanuman) to kill his twin brother prior to undertaking the mission.
I took more than twelve years for Hanuman to build a bridge and
accomplish the task while Ravan just took Sita and flew to Sri lanka in
just one day’s time Where is the bridge that Rama built?? Who is more
powerful – God Rama or Devil Ravan ? Would a god seek the help of
another god to murder a third god? If Hanuman could fly carrying big
mountains, he should have in the first instance carried and flown god
Rama to Sri Lanka, which would have resulted in early rescue of Sita.
Who knows what Ravan might have done to Sita during this period of
twelve years? Definitely a devil would have done only “devilish” things!
Before helping god Rama, Hanuman made Rama shoot his own twin brother
in the back and only then did Hanuman help god Rama How can a “god”
indulge in such a criminal act for personal gain?



BEEF EATING RAMA



When God Rama was told to go to forest,
he mournfully revealed to is mother: “if has been ordained that I have
to lose the kingdom, forego the princely comforts and the tasty, MEAT
DISHES. (Ayodha Kandam, 20, 26, 94th Chapters).



RAMA’S MANY WIVES



Mr. C.R. Sreenivasa lyengar’s translation
of Valmiki Ramayana says: “Though Rama had married Sita to be the
queen, he married many other wives for sexual pleasure in accordance
with the royal customs. (Ayodha Kandam 8th Chapter, page 28). (The term “Rama’s wives” as been used in many places in Ramayan).



RAMA’S DISRESPECT FOR HIS FATHER



Rama called his father ” A FOOL, AN IDIOT” (Ayodhya Kandam, 53rd Chapter).



RAMA’S CONTEMPT FOR WOMEN & LOW CASTES



Rama’s brother Laxmanon orders of Rama
disfigured and mutilated many women by cutting off her noses, breasts,
ears etc., and tortured them (Soorpanaki, Ayomuki). Rama said, “Women
should not be trusted” and that “Secrets should not be confided to the
wife” (Ayodhya kandam, Chapter 100). Sambuka was slain (by Rama) because
he was making penance which was forbidden to hime by Vedas as he was a
“Shudra” (Uttara kanadam, Chapter 76). Looking at is hand Rama said the
Sanskirt slogan “O right hand, you kill this Asche Shudra unhesitatingly
as killing this Shudra is the only way to get back the life of the
deceased Brahmin boy.” Are you not one of the limbs of Rama? (Valmiki
Ramayana)



Note: This Rama, who mercilessly took
away the life of Sambuka for no other fault than that of making penance,
is held as the Avatar (incarnation) of Vishnu (God)! If there were
kings like Rama alive now, alas! what would be the plight of those who
are called “Shudras?”.



LAXMAN DEATH



Laxman ,brother of Rama like an ordinary man, fell down into the river and was DROWNED. (Uttara Kandam, Chapter 106).



LUSTFUL SITA VS THE “IMPOTENT” RAMA



Sita told Rama “You are no better than a
woman-monger who lets his wife for hire and makes is livelihood. You
want to be profited by my prostitution”. Sita also told Rama “You lack
in POTENCE, manners and charm” & “She called her husband a
simpleton”. As soon as Sita stepped into Ravan’s palace her love towards
Ravan grew more. (Aranya Kandam, Chapter 54). When at length Rama asked
Sita to swear about her chastity, she declined and died. (Uttara
kandam, Chapter 97).



Kukuvavathy, sister-in-law of Rama, said
to him – “Oh Elder! How you love Sita more than you love yourself! come
with me and see what really is in your lovely wife’s heart. Still she
could not forget that fellow Ravan. Drawing a picture of Ravan on
hand-fan and pressing it closed to her bosom She is lying on your bed
with eyes closed thinking on and rejoicing at Ravan’s glories. Rama
sighed and went out to Sita’s house. There she was found sleeping
pressing to her breast the hand-fan on which Ravan’s picture was drawn
(This is found in pages 199, 200 of the Bengali Ramayana written by Mrs.
Chandravathi). If Rama loved Sita so much and Sita is held as an ideal
Hindu wife, can Hindu women tolerate their husbands leaving them in
forest for the years? Rama left Sita in forest after she became pregnant
and she delivered her two kids in forest. (DR. B. R. Ambedkar : Riddles
in Hinduism Maharashtra Govt. Publication, 1987).



WHAT LEADERS SAY ABOUT GOD RAMA?



“My Rama (god Rama) is not the Rama of
Ramayana”. Mahatma Gandhi “The Ramayana and Mahabaratha are nothing but
another Arabian Nights Story”. Jawaharlal Nehru



“Rama is not a God; but he is a fantasy hero” Rajagopalachari, First Governor-General of India and a great Brahmin leader.



“Ramayan is not a divine story; it is only a literature” (Kaliyuga Kamban, T.K. Chidambaranatha Mudaliar).



Babri Masjid was demolished by Rama Bhatkas claiming that it was his birth place.



LORD KRISHNA



Lord krishna was very fond of looking at
naked young girls. Once upon a time Krishna, in order to get a full view
of some bathing virgin girls, went to the extent of hiding their
clothes on the tree top just to get a panoramic view. Does he have
divine immunity from looking at naked women? He later paraded them naked
similar to India’s Hindus parading the female missionaries in public.
The Gita, a Holy book of the Hindus, quotes that when these bathing low
caste girls begged for the return of their clothes, Lord Krishna
demanded that they come out of the water with their hands raised instead
of covering their bodies. Oh my innocent Hindu brethren! Can this
action be attributed to God? Is this God capable of indulging in such
ungodly acts? Will Hindu mothers tolerate their son imitating god
Krishna??



THE RIDDLE OF RAMA AND KRISHNA



The “Times of India” reported on 12-11-87
that the Education Department, Government of Maharashtra, had published
a book called “The Riddles of Hinduism” by Dr. Ambedkar.



The report said that various statements
contained in the book aroused the ire of some Brahmins, particularly the
author’s observation on Rama & Dasharth’s many wives and also
Krishna’s moral character. (The Riddles of Rama and Krishna is available
from Dalit Saithya Academy, Bangalore-3).



GOD SHIVA, LORD GANESH & GODDESS PARVATHI.



According to Hinduism, god Shiva’s head
is the source of the river Ganges and his head is also the place where
the moon is located (if this was really a fact then why should America
send astronaut Neil Armstrong 240,000 miles away to the moon) According
to Puranas, goddess Parvathi, wife of God Shiva, sought Shivas’s
permission to have a baby When Shiva refused, Paravathi took dirt from
her body and created Lord Ganesh. (The late E.V.R. Preiyar used to call
this god a “bundle of dirt”). Later God Shiva mistakenly chopped off his
own son’s head. How could a God make such a foolish mistake? Would such
a god solve your problems or make them more complicated? To rectify his
error God Shiva severed the head of baby elephant and transplanted in
onto his son who then become known as the Elephant headed god. His
statues are usually found near river-sides where he is said to be
looking for a bride resembling his mother! (There is a different version
to this story which, for decency’s sake, cannot be printed here).



KALI GODESS OF VIOLENCE



A recent report by the press trust of
India stated that during the past three years more than 2,500 young boys
and girls were sacrificed to goddess kali in India An AFP’s recent
reports say: Hundreds of young boys and virgin girls are sacrificed
every month for the deity Kali. In one case Rama Sewak hacked his eight
year old son to death in broad daylight in Delhi becuase Godess Kali had
told him he woudl come back to life and bring him good fortune.
Bloot-thirsy kali is worshipped opnely in te length and breadth of
India. Kali’s statue stands naked aside the inanimate body of the Hindu
deity Siva, tongue stuck out with blood dripping from fang-like teeth.
She holds a noose, a skull-topped staff, a blood-encrusted sword and a
severed head. She is also known as Durga, Devi, Shaktima, Uma and
Parvathi in manifestations.



PORNOGRAPHY IN RAMAYANA



Dr. Charles claims that Ramayana contains
much pornographic materials and cannot be read in public. He gives the
following examples.



Rama’s description of Sita’s beauty which
is lewdly detailed (refer to C.R Srinivasa lyengar’s translation of
Aranya Kandam – Chapter 46). In Kiskind Kandam, Rama explains to
Lakshmana of his sexual experience with Sita.



BRAHMINS AS BEEF-EATER



According to the Ramayana, the Aryans
(Brahmins) used to drink liquor (nine different kinds), eat beef, marry
many wives and prostitution was an accepted way of life amongst the
priests and gods. “Sura” means alcoholic drink. All the Aryan gods drink
“sura” and hence they are called suras as against a suras wo don’t
drink. Ravana was an asura.



Periyar E.V.Ramaswamy, a great Hindu leader of Tamil Nadu, was a worshipper of Ravan because Ravana was a Dravidian.



Ramanaya also recounts the story of king
Dasaratha who, in order to have a baby son, made a big sacrifice (yagam)
of sheep, cattle, horses, birds and snakes. He then delivered his three
wives Kaushaliya, Sumatirai and Kaikeyi to three priests. These holy
men, having fully satisfied their carnal desire, returned the ladies to
the king. By this means, the king was able to have three sons-Ram,
Lakshman and Bharat (Bala Kandam, Chapter 14. For more details on yagam,
refer to the book “Gnana Surian”, published by the kudi Arasu Press.)
Does it mean Rama was born to a Brahmin?



The Ramayana tells us much about the
unlawful relationship of incest but we do not feel it appropriate or
decent for it to go in details (Please refer to Aranya Kandam, chapter
45 verses 122, 123, 124, & 125). The following Aryan practices will
reveal how immorality and indecency are sanctified in the name of
Hinduism.



LINGAM & YOUNI



Lingam and Yoni in Sanskrit means the
male and female sexual organs respectively. Hindus are allowed to
worship anything – including sexual organs. It is not unknown for them
to name their children as Shiva Lingam (God Shiva’s sexual organ) or
Rama Lingam (God Rama’s sexual organ), (in some places in Karnataka, the
gods demand both male and females to pray naked together).



DEVADASI (RELIGIOUS PROSTITUTION).



The Devadasi system was set up, according
to a Times of India report (10-11-87), as a result of conspiracy
between the feudal class and the priests (Brahmins). The latter, with
their ideological and religious hold over the peasants and craftsmen,
devised a means that gave prostitution their religious sanction. Poor
low-caste Hindu girls, initially sold at private auctions, were later
“dedicated” to the temples. They were then initiated in to prostitution
Even to this day this religious prostitution blessed by Hindu religion
is still alive in Karnataka and Maharashtra.



BHARAT NATYAM & THE BRAHMINS



The Bharat Natyam is a dance performance
which, because of the Brahmin media, has gained much recognition as a
form of art. The celebrated Bharat Natya expert, Rukmini Devi, admits in
National Geographic video program, that the Barahta Natayam was really
the art of Devadasis (temple prostitutes) to please their
audience,priests,wandering Gurus and admirers. This is the reason why
you might have seen various Baratha Natyam postures in Hindu temples.
May be like the art of KARATE of the Japanese, the BHARAT NATYAM is a
national art to the Brahmins and very much part of their hindu Devadasi
culture.



THE KAMASUTRA



Brahmins has also created Kamasutra – a set of instructions on how to



Have sexual intercourse. Some of the
postures detailed in Kamasutra are so complex that they can only be
performed with the help of one or more ASSISTANTS! Some Hindu temples
have stone carvings of Kamasutra sexual poses and Hindus worship them.



THE DEVADASI SYSTEM THRIVES



UNI. – TIMES OF INDIA – 10th Nov 1987: confirms that the practice of



Dedication young Harijan (Hindu) girls
(Mahars, Mangs, Dowris and Chambhar) at childhood to a goddess, and
their initiation into prostitution when they attain puberty continues to
thrive in Karnataka, Andhra Pradesh and other parts of South India.
This is largely due to social backwardness, poverty and illiteracy,
according to a study by two doctors of the India Health Organization.



The report clearly indicates that the
Devadasi system was the result of a conspiracy between the hindu feudal
class and the priests (Brahmins) who with their hindu ideological and
religious hold over the peasants and craftsmen, devised a hindu way of
practice which acquired religious sanctions. They noted in their study
on – “Devadasis” – “the link between hindu religious culture and child
prostitution”.



The study revealed that girls from poor
Hindu families were sold after puberty at private auctions to a master
who initially paid a sum of money to the families ranging from 500 to
Rs. 5,000. The study, made during health camps organized by the World
Health Organization (WHO) in the Devadasi populated areas, revealed that
the dedicated girls formed 15 percent of the total women involved in
prostitution in the country, and as much as 70 percent of the
prostitutes in the border districts of Karnataka and Maharashtra.



Source: http://www.ambedkar.org/Religion/THE_HINDU_RELIGION_EXPOSED.htm

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