Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages
White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
April 2020
M T W T F S S
« Mar   May »
 12345
6789101112
13141516171819
20212223242526
27282930  
04/30/20
LESSONS 3341 Fri 1 May 2020 29) Classical English,Roman Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. May all surviving 7,781,187,369 Current World Population and COVID-19 Coronavirus Pandemic Recovered:1,039,168 Last updated: May 01, 2020, 01:02 GMT out of Coronavirus Cases:3,307,652 be ever happy, well and secure! May all live long! May all be calm, quiet, alert, attentive, and have equanimity mind with a clear understanding that everything is changing ! May the United Nations Organization and World Health Organization with the support of all countries create a separate Nation with all latest automatic robots to serve the Coronavirus Cases:3,220,225 !! Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for the welfare, happiness and peace for all Awakened aboriginal societies. is the HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) Awakened One with Awareness the Buddha said that “hunger is the worst kind of illness.
Filed under: General
Posted by: site admin @ 7:10 pm

https://damsara.org/…/most-ven-u-dhammajiva-maha-thero/mah…/
Damsara
Buddhist Dhamma Portal

DamsaraSearchMain menu
Home
Audio Editing
Hosting Dhamma Talks
Advice on Recording of Dhamma
Dhamma in Sinhala – Damsara
Dhamma in English
Interesting New Findings
Reflections
Newsletters – Youth
Your Donations Help!
Monthly Donations to Damsara
Announcements
Sati Pirivena සති පිරිවෙන
Videos
Notice Board

Click the candle for donations.

Notice Board is the ”Home Page” of damsara.org. Damsara is dedicated to propagating Vipassana and Samatha practices as taught by the Lord Buddha.

We present the teachings of some of the best Buddhist meditation teachers in Sinhala and English.

The Latest Dhamma Uploads

Please click the following link to reach the latest Dhamma Uploads.

Latest Dhamma Uploads


The latest Dhamma updates including the updates made during the last
few months are given in that page titled ‘Announcements’. Click each
link to reach the respective web pages of those uploads.

Copy of the Latest Dhamma Newsletter – No. 109

Image by Martin Durbreuil from Pixabay.

Please click here to reach the latest Newsletter – No. 109

Subscribe to Dhamma Newsletter


The subscription form is at the right hand side top of this page (In
case of a computer screen. Kindly scrawl down if you use a tablet or a
mobile phone. Fill up only one email category and follow the
instructions. You will receive an email after submitting the form asking
for re-confirmation. The registration will be completed only after your
re-confirmation.

Important Upcoming Events

A Buddhist Forest Monk

Share this with others as a gift of Dhamma!
EmailWhatsAppFacebookTwitterLinkedInKindle ItSkypePrintShare
36 THOUGHTS ON “NOTICE BOARD”
Thamara Liyanage on August 12, 2019 at 1:09 am said:





https://store.pariyatti.org/Satipatthana-Sutta-Discourses-2…

Submit

Categories

Vipassana & Old Students
Assistant Teachers
Free Products
Bargain Bin
New Products
Pariyatti Publishing
Staff Recommendations
Ebooks
Audiobooks
Audio Video
Meditation Accessories
Buddha and His Teaching
Languages
Pali Canon
Pali Language
Pali Text Society
Buddhist Publication Society
Vipassana Research Institute
Gifts and Art
Children
Wholesale
Shipping and Returns
Non-U.S. Retailers
My Account
Satipatthana Sutta Discourses (2nd Edition)
Vipassana

This product is directly related to Vipassana meditation as taught by S.N. Goenka. Learn More.

Satipatthana Sutta Discourses (2nd Edition)
Vipassana

Talks from a course in Mahasatipatthana Sutta

review2 Review(s)
Price: $10.95
BUY ON AMAZONWhy?
BUY EBOOK
Wholesale customers: Please login to order


https://buddhaweekly.com/mahasatipa%E1%B9%AD%E1%B9%ADhana-…/
Mahāsatipaṭṭhāna Sutta: The Great Discourse on the Establishing of
Awareness; mindfulness of body, feelings, mind, mental qualities
Buddhist Sutras and Sutta English | Dharma

Share via:
More
Perhaps the greatest teaching on mindfulness, the Maha (translates as:
great) Satipatthana is a Sutta that serious meditators of all traditions
reference in modern teachings. As a Pali sutta, it is an important
teaching for the elder path (Theravada) — and mindfulness is a major
foundational practice. In advanced Mahamudra and Dzogchen, Vajrayana
Buddhist methods, the Maha-Satipatthana is often quoted by teachers. In
the great Zen traditions, the Great Discourse on Establishing of
Awareness is often a core teaching.
In the Maha-Satipatthana, Buddha
elaborates further on previous discourses, such as the Satipatthana
Sutta (full sutra here>>), and gives four great frames or
reference: mindfulness of body, feelings, mind, and mental qualities.

The greatest of teachers, Shakyamuni.

Venerable Thanissaro Bhikku.
Thanissaro Bhikkhu, who translated the sutra below, cautioned in his commentary:


At first glance, the four frames of reference for satipatthana practice
sound like four different meditation exercises, but MN 118 makes clear
that they can all center on a single practice: keeping the breath in
mind. When the mind is with the breath, all four frames of reference are
right there.
He elaborates with an example: “The difference lies
simply in the subtlety of one’s focus. It’s like learning to play the
piano. As you get more proficient at playing, you also become sensitive
in listening to ever more subtle levels in the music. This allows you to
play even more skillfully. In the same way, as a meditator gets more
skilled in staying with the breath, the practice of satipatthana gives
greater sensitivity in peeling away ever more subtle layers of
participation in the present moment until nothing is left standing in
the way of total release.”

The most Venerable Zasep Tulku
Rinpoche is a Tibetan born Guru, spiritual head of many meditation
centres in North America and Australia.


These four
mindfulnesses are an important teaching in Tibetan Mahamudra. Normally,
the teacher begins with instructions in meditation on breath and
“mindfulness.” Then, often the teacher, especially on a retreat, will
separately guide meditations on the four mindfulnesses: body, feelings,
mind, mental qualities. In part 2 of Buddha Weekly’s coverage of a
weekend Mahamudra event, Venerable Zasep Tulku Rinpoche said:


“You should refer to the Mahasatipatthana Sutta, the Great Mindfulness
Sutta, which taught how to establish mindfulness of body (Kaya),
sensations (Vedana), mind (Citta) and mental contents (Dhamma).”
As a
practical teaching, Rinpoche began with Body Mindfulness: “Shakyamuni
Buddha taught the mindfulness of body first,” Rinpoche explained, at the
beginning of session two. “Why body first? Because this is the object
we see. We see body first.”
He brought chuckles from the audience as
he illustrated with is own body: “Oh, I’ve got a goatee. I’ve got grey
hair. I’m getting old. I’ve got some wrinkles. I can feel my knees and
ankles, my stiffness.” He explained that because we see all of this
first, our first perception, we should practice mindfulness of body
first.
“When you practice mindfulness of body, you don’t judge. We
don’t judge your body. You don’t compare your body with somebody else…
The way you practice mindfulness of body is you observe your body just
as it is.” In his teaching, Rinpoche offered guided meditations on each
of the four.
[Full Maha-satipatthana Sutta below]

DN 22 PTS: D ii 290
Maha-satipatthana Sutta: The Great Frames of Reference
translated from the Pali by

Thanissaro Bhikkhu


I have heard that on one occasion the Blessed One was staying in the
Kuru country. Now there is a town of the Kurus called Kammasadhamma.
There the Blessed One addressed the monks, “Monks.”

“Lord,” the monks replied.


The Blessed One said this: “This is the direct path for the
purification of beings, for the overcoming of sorrow & lamentation,
for the disappearance of pain & distress, for the attainment of the
right method, & for the realization of Unbinding — in other words,
the four frames of reference. Which four?

“There is the case
where a monk remains focused on the body in & of itself — ardent,
alert, & mindful — putting aside greed & distress with reference
to the world. He remains focused on feelings… mind… mental qualities in
& of themselves — ardent, alert, & mindful — putting aside
greed & distress with reference to the world.

A. Body

“And how does a monk remain focused on the body in & of itself?


[1] “There is the case where a monk — having gone to the wilderness, to
the shade of a tree, or to an empty building — sits down folding his
legs crosswise, holding his body erect and setting mindfulness to the
fore [lit: the front of the chest]. Always mindful, he breathes in;
mindful he breathes out.

“Breathing in long, he discerns, ‘I am
breathing in long’; or breathing out long, he discerns, ‘I am breathing
out long.’ Or breathing in short, he discerns, ‘I am breathing in
short’; or breathing out short, he discerns, ‘I am breathing out short.’
He trains himself, ‘I will breathe in sensitive to the entire body.’ He
trains himself, ‘I will breathe out sensitive to the entire body.’ He
trains himself, ‘I will breathe in calming bodily fabrication.’ He
trains himself, ‘I will breathe out calming bodily fabrication.’ Just as
a skilled turner or his apprentice, when making a long turn, discerns,
‘I am making a long turn,’ or when making a short turn discerns, ‘I am
making a short turn’; in the same way the monk, when breathing in long,
discerns, ‘I am breathing in long’; or breathing out long, he discerns,
‘I am breathing out long’ … He trains himself, ‘I will breathe in
calming bodily fabrication.’ He trains himself, ‘I will breathe out
calming bodily fabrication.’

“In this way he remains focused
internally on the body in & of itself, or externally on the body in
& of itself, or both internally & externally on the body in
& of itself. Or he remains focused on the phenomenon of origination
with regard to the body, on the phenomenon of passing away with regard
to the body, or on the phenomenon of origination & passing away with
regard to the body. Or his mindfulness that ‘There is a body’ is
maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world.
This is how a monk remains focused on the body in & of itself.


[2] “Furthermore, when walking, the monk discerns, ‘I am walking.’ When
standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I
am sitting.’ When lying down, he discerns, ‘I am lying down.’ Or however
his body is disposed, that is how he discerns it.

“In this way
he remains focused internally on the body in & of itself, or focused
externally… unsustained by anything in the world. This is how a monk
remains focused on the body in & of itself.

[3] “Furthermore,
when going forward & returning, he makes himself fully alert; when
looking toward & looking away… when bending & extending his
limbs… when carrying his outer cloak, his upper robe & his bowl…
when eating, drinking, chewing, & savoring… when urinating &
defecating… when walking, standing, sitting, falling asleep, waking up,
talking, & remaining silent, he makes himself fully alert.


“In this way he remains focused internally on the body in & of
itself, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.


[4] “Furthermore… just as if a sack with openings at both ends were
full of various kinds of grain — wheat, rice, mung beans, kidney beans,
sesame seeds, husked rice — and a man with good eyesight, pouring it
out, were to reflect, ‘This is wheat. This is rice. These are mung
beans. These are kidney beans. These are sesame seeds. This is husked
rice,’ in the same way, monks, a monk reflects on this very body from
the soles of the feet on up, from the crown of the head on down,
surrounded by skin and full of various kinds of unclean things: ‘In this
body there are head hairs, body hairs, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, large intestines, small intestines, gorge, feces, bile, phlegm,
pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the
joints, urine.’

“In this way he remains focused internally on the
body in & of itself, or focused externally… unsustained by anything
in the world. This is how a monk remains focused on the body in &
of itself.

[5] “Furthermore… just as a skilled butcher or his
apprentice, having killed a cow, would sit at a crossroads cutting it up
into pieces, the monk contemplates this very body — however it stands,
however it is disposed — in terms of properties: ‘In this body there is
the earth property, the liquid property, the fire property, & the
wind property.’

“In this way he remains focused internally on the
body in & of itself, or focused externally… unsustained by anything
in the world. This is how a monk remains focused on the body in &
of itself.

[6] “Furthermore, as if he were to see a corpse cast
away in a charnel ground — one day, two days, three days dead — bloated,
livid, & festering, he applies it to this very body, ‘This body,
too: Such is its nature, such is its future, such its unavoidable fate’…


“Or again, as if he were to see a corpse cast away in a charnel ground,
picked at by crows, vultures, & hawks, by dogs, hyenas, &
various other creatures… a skeleton smeared with flesh & blood,
connected with tendons… a fleshless skeleton smeared with blood,
connected with tendons… a skeleton without flesh or blood, connected
with tendons… bones detached from their tendons, scattered in all
directions — here a hand bone, there a foot bone, here a shin bone,
there a thigh bone, here a hip bone, there a back bone, here a rib,
there a breast bone, here a shoulder bone, there a neck bone, here a jaw
bone, there a tooth, here a skull… the bones whitened, somewhat like
the color of shells… piled up, more than a year old… decomposed into a
powder: He applies it to this very body, ‘This body, too: Such is its
nature, such is its future, such its unavoidable fate.’

“In this
way he remains focused internally on the body in & of itself, or
externally on the body in & of itself, or both internally &
externally on the body in & of itself. Or he remains focused on the
phenomenon of origination with regard to the body, on the phenomenon of
passing away with regard to the body, or on the phenomenon of
origination & passing away with regard to the body. Or his
mindfulness that ‘There is a body’ is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on the body in & of itself.

(B. Feelings)

“And
how does a monk remain focused on feelings in & of themselves?
There is the case where a monk, when feeling a painful feeling,
discerns, ‘I am feeling a painful feeling.’ When feeling a pleasant
feeling, he discerns, ‘I am feeling a pleasant feeling.’ When feeling a
neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a
neither-painful-nor-pleasant feeling.’

“When feeling a painful
feeling of the flesh, he discerns, ‘I am feeling a painful feeling of
the flesh.’ When feeling a painful feeling not of the flesh, he
discerns, ‘I am feeling a painful feeling not of the flesh.’ When
feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a
pleasant feeling of the flesh.’ When feeling a pleasant feeling not of
the flesh, he discerns, ‘I am feeling a pleasant feeling not of the
flesh.’ When feeling a neither-painful-nor-pleasant feeling of the
flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling
of the flesh.’ When feeling a neither-painful-nor-pleasant feeling not
of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant
feeling not of the flesh.’

“In this way he remains focused
internally on feelings in & of themselves, or externally on feelings
in & of themselves, or both internally & externally on feelings
in & of themselves. Or he remains focused on the phenomenon of
origination with regard to feelings, on the phenomenon of passing away
with regard to feelings, or on the phenomenon of origination &
passing away with regard to feelings. Or his mindfulness that ‘There are
feelings’ is maintained to the extent of knowledge & remembrance.
And he remains independent, unsustained by (not clinging to) anything in
the world. This is how a monk remains focused on feelings in & of
themselves.

(C. Mind)

“And how does a monk remain focused
on the mind in & of itself? There is the case where a monk, when the
mind has passion, discerns that the mind has passion. When the mind is
without passion, he discerns that the mind is without passion. When the
mind has aversion, he discerns that the mind has aversion. When the mind
is without aversion, he discerns that the mind is without aversion.
When the mind has delusion, he discerns that the mind has delusion. When
the mind is without delusion, he discerns that the mind is without
delusion.

“When the mind is restricted, he discerns that the mind
is restricted. When the mind is scattered, he discerns that the mind is
scattered. When the mind is enlarged, he discerns that the mind is
enlarged. When the mind is not enlarged, he discerns that the mind is
not enlarged. When the mind is surpassed, he discerns that the mind is
surpassed. When the mind is unsurpassed, he discerns that the mind is
unsurpassed. When the mind is concentrated, he discerns that the mind is
concentrated. When the mind is not concentrated, he discerns that the
mind is not concentrated. When the mind is released, he discerns that
the mind is released. When the mind is not released, he discerns that
the mind is not released.

“In this way he remains focused
internally on the mind in & of itself, or externally on the mind in
& of itself, or both internally & externally on the mind in
& of itself. Or he remains focused on the phenomenon of origination
with regard to the mind, on the phenomenon of passing away with regard
to the mind, or on the phenomenon of origination & passing away with
regard to the mind. Or his mindfulness that ‘There is a mind’ is
maintained to the extent of knowledge & remembrance. And he remains
independent, unsustained by (not clinging to) anything in the world.
This is how a monk remains focused on the mind in & of itself.

(D. Mental Qualities)

“And how does a monk remain focused on mental qualities in & of themselves?


[1] “There is the case where a monk remains focused on mental qualities
in & of themselves with reference to the five hindrances. And how
does a monk remain focused on mental qualities in & of themselves
with reference to the five hindrances? There is the case where, there
being sensual desire present within, a monk discerns that ‘There is
sensual desire present within me.’ Or, there being no sensual desire
present within, he discerns that ‘There is no sensual desire present
within me.’ He discerns how there is the arising of unarisen sensual
desire. And he discerns how there is the abandoning of sensual desire
once it has arisen. And he discerns how there is no future arising of
sensual desire that has been abandoned. (The same formula is repeated
for the remaining hindrances: ill will, sloth & drowsiness,
restlessness & anxiety, and uncertainty.)

“In this way he
remains focused internally on mental qualities in & of themselves,
or externally on mental qualities in & of themselves, or both
internally & externally on mental qualities in & of themselves.
Or he remains focused on the phenomenon of origination with regard to
mental qualities, on the phenomenon of passing away with regard to
mental qualities, or on the phenomenon of origination & passing away
with regard to mental qualities. Or his mindfulness that ‘There are
mental qualities’ is maintained to the extent of knowledge &
remembrance. And he remains independent, unsustained by (not clinging
to) anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the five hindrances.


[2] “Furthermore, the monk remains focused on mental qualities in &
of themselves with reference to the five clinging-aggregates. And how
does he remain focused on mental qualities in & of themselves with
reference to the five clinging-aggregates? There is the case where a
monk [discerns]: ‘Such is form, such its origination, such its
disappearance. Such is feeling… Such is perception… Such are
fabrications… Such is consciousness, such its origination, such its
disappearance.’

“In this way he remains focused internally on the
mental qualities in & of themselves, or focused externally…
unsustained by anything in the world. This is how a monk remains focused
on mental qualities in & of themselves with reference to the five
clinging-aggregates.

[3] “Furthermore, the monk remains focused
on mental qualities in & of themselves with reference to the sixfold
internal & external sense media. And how does he remain focused on
mental qualities in & of themselves with reference to the sixfold
internal & external sense media? There is the case where he discerns
the eye, he discerns forms, he discerns the fetter that arises
dependent on both. He discerns how there is the arising of an unarisen
fetter. And he discerns how there is the abandoning of a fetter once it
has arisen. And he discerns how there is no future arising of a fetter
that has been abandoned. (The same formula is repeated for the remaining
sense media: ear, nose, tongue, body, & intellect.)

“In this
way he remains focused internally on the mental qualities in & of
themselves, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on mental qualities in & of
themselves with reference to the sixfold internal & external sense
media.

[4] “Furthermore, the monk remains focused on mental
qualities in & of themselves with reference to the seven factors for
Awakening. And how does he remain focused on mental qualities in &
of themselves with reference to the seven factors for Awakening? There
is the case where, there being mindfulness as a factor for Awakening
present within, he discerns that ‘Mindfulness as a factor for Awakening
is present within me.’ Or, there being no mindfulness as a factor for
Awakening present within, he discerns that ‘Mindfulness as a factor for
Awakening is not present within me.’ He discerns how there is the
arising of unarisen mindfulness as a factor for Awakening. And he
discerns how there is the culmination of the development of mindfulness
as a factor for Awakening once it has arisen. (The same formula is
repeated for the remaining factors for Awakening: analysis of qualities,
persistence, rapture, serenity, concentration, & equanimity.)


“In this way he remains focused internally on mental qualities in &
of themselves, or externally… unsustained by (not clinging to) anything
in the world. This is how a monk remains focused on mental qualities in
& of themselves with reference to the seven factors for Awakening.


[5] “Furthermore, the monk remains focused on mental qualities in &
of themselves with reference to the four noble truths. And how does he
remain focused on mental qualities in & of themselves with reference
to the four noble truths? There is the case where he discerns, as it
has come to be, that ‘This is stress… This is the origination of stress…
This is the cessation of stress… This is the way leading to the
cessation of stress.’

[a] “Now what is the noble truth of stress?
Birth is stressful, aging is stressful, death is stressful; sorrow,
lamentation, pain, distress, & despair are stressful; association
with the unbeloved is stressful; separation from the loved is stressful;
not getting what one wants is stressful. In short, the five
clinging-aggregates are stressful.

“And what is birth? Whatever
birth, taking birth, descent, coming-to-be, coming-forth, appearance of
aggregates, & acquisition of [sense] spheres of the various beings
in this or that group of beings, that is called birth.

“And what
is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,
decline of life-force, weakening of the faculties of the various beings
in this or that group of beings, that is called aging.

“And what
is death? Whatever deceasing, passing away, breaking up, disappearance,
dying, death, completion of time, break up of the aggregates, casting
off of the body, interruption in the life faculty of the various beings
in this or that group of beings, that is called death.

“And what
is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward
sadness of anyone suffering from misfortune, touched by a painful thing,
that is called sorrow.

“And what is lamentation? Whatever
crying, grieving, lamenting, weeping, wailing, lamentation of anyone
suffering from misfortune, touched by a painful thing, that is called
lamentation.

“And what is pain? Whatever is experienced as bodily
pain, bodily discomfort, pain or discomfort born of bodily contact,
that is called pain.

“And what is distress? Whatever is
experienced as mental pain, mental discomfort, pain or discomfort born
of mental contact, that is called distress.

“And what is despair?
Whatever despair, despondency, desperation of anyone suffering from
misfortune, touched by a painful thing, that is called despair.


“And what is the stress of association with the unbeloved? There is the
case where undesirable, unpleasing, unattractive sights, sounds, aromas,
flavors, or tactile sensations occur to one; or one has connection,
contact, relationship, interaction with those who wish one ill, who wish
for one’s harm, who wish for one’s discomfort, who wish one no security
from the yoke. This is called the stress of association with the
unbeloved.

“And what is the stress of separation from the loved?
There is the case where desirable, pleasing, attractive sights, sounds,
aromas, flavors, or tactile sensations do not occur to one; or one has
no connection, no contact, no relationship, no interaction with those
who wish one well, who wish for one’s benefit, who wish for one’s
comfort, who wish one security from the yoke, nor with one’s mother,
father, brother, sister, friends, companions, or relatives. This is
called the stress of separation from the loved.

“And what is the
stress of not getting what one wants? In beings subject to birth, the
wish arises, ‘O, may we not be subject to birth, and may birth not come
to us.’ But this is not to be achieved by wishing. This is the stress of
not getting what one wants. In beings subject to aging… illness… death…
sorrow, lamentation, pain, distress, & despair, the wish arises,
‘O, may we not be subject to aging… illness… death… sorrow, lamentation,
pain, distress, & despair, and may aging… illness… death… sorrow,
lamentation, pain, distress, & despair not come to us.’ But this is
not to be achieved by wishing. This is the stress of not getting what
one wants.

“And what are the five clinging-aggregates that, in
short, are stress? Form as a clinging-aggregate, feeling as a
clinging-aggregate, perception as a clinging-aggregate, fabrications as a
clinging-aggregate, consciousness as a clinging-aggregate: These are
called the five clinging-aggregates that, in short, are stress.

“This is called the noble truth of stress.


[b] “And what is the noble truth of the origination of stress? The
craving that makes for further becoming — accompanied by passion &
delight, relishing now here & now there — i.e., craving for
sensuality, craving for becoming, craving for non-becoming.

“And
where does this craving, when arising, arise? And where, when dwelling,
does it dwell? Whatever seems endearing and agreeable in terms of the
world: that is where this craving, when arising, arises. That is where,
when dwelling, it dwells.

“And what seems endearing and agreeable
in terms of the world? The eye seems endearing and agreeable in terms
of the world. That is where this craving, when arising, arises. That is
where, when dwelling, it dwells.

“The ear… The nose… The tongue… The body… The intellect…

“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…

“Eye-consciousness… Ear-consciousness… Nose-consciousness… Tongue-consciousness… Body-consciousness… Intellect-consciousness…

“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…


“Feeling born of eye-contact… Feeling born of ear-contact… Feeling born
of nose-contact… Feeling born of tongue-contact… Feeling born of
body-contact… Feeling born of intellect-contact…

“Perception of
forms… Perception of sounds… Perception of smells… Perception of tastes…
Perception of tactile sensations… Perception of ideas…


“Intention for forms… Intention for sounds… Intention for smells…
Intention for tastes… Intention for tactile sensations… Intention for
ideas…

“Craving for forms… Craving for sounds… Craving for
smells… Craving for tastes… Craving for tactile sensations… Craving for
ideas…

“Thought directed at forms… Thought directed at sounds…
Thought directed at smells… Thought directed at tastes… Thought directed
at tactile sensations… Thought directed at ideas…

“Evaluation of
forms… Evaluation of sounds… Evaluation of smells… Evaluation of
tastes… Evaluation of tactile sensations… Evaluation of ideas seems
endearing and agreeable in terms of the world. That is where this
craving, when arising, arises. That is where, when dwelling, it dwells.

“This is called the noble truth of the origination of stress.


[c] “And what is the noble truth of the cessation of stress? The
remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving.

“And where, when
being abandoned, is this craving abandoned? And where, when ceasing,
does it cease? Whatever seems endearing and agreeable in terms of the
world: that is where, when being abandoned, this craving is abandoned.
That is where, when ceasing, it ceases.

“And what seems endearing
and agreeable in terms of the world? The eye seems endearing and
agreeable in terms of the world. That is where, when being abandoned,
this craving is abandoned. That is where, when ceasing, it ceases.

“The ear… The nose… The tongue… The body… The intellect…

“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…

“Eye-consciousness… Ear-consciousness… Nose-consciousness… Tongue-consciousness… Body-consciousness… Intellect-consciousness…

“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…


“Feeling born of eye-contact… Feeling born of ear-contact… Feeling born
of nose-contact… Feeling born of tongue-contact… Feeling born of
body-contact… Feeling born of intellect-contact…

“Perception of
forms… Perception of sounds… Perception of smells… Perception of tastes…
Perception of tactile sensations… Perception of ideas…


“Intention for forms… Intention for sounds… Intention for smells…
Intention for tastes… Intention for tactile sensations… Intention for
ideas…

“Craving for forms… Craving for sounds… Craving for
smells… Craving for tastes… Craving for tactile sensations… Craving for
ideas…

“Thought directed at forms… Thought directed at sounds…
Thought directed at smells… Thought directed at tastes… Thought directed
at tactile sensations… Thought directed at ideas…

“Evaluation of
forms… Evaluation of sounds… Evaluation of smells… Evaluation of
tastes… Evaluation of tactile sensations… Evaluation of ideas seems
endearing and agreeable in terms of the world. That is where, when being
abandoned, this craving is abandoned. That is where, when ceasing, it
ceases.

“This is called the noble truth of the cessation of stress.


[d] “And what is the noble truth of the path of practice leading to the
cessation of stress? Just this very noble eightfold path: right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.

“And what is
right view? Knowledge with regard to stress, knowledge with regard to
the origination of stress, knowledge with regard to the cessation of
stress, knowledge with regard to the way of practice leading to the
cessation of stress: This is called right view.

“And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve.


“And what is right speech? Abstaining from lying, from divisive speech,
from abusive speech, & from idle chatter: This is called right
speech.

“And what is right action? Abstaining from taking life, from stealing, & from illicit sex. This is called right action.


“And what is right livelihood? There is the case where a disciple of
the noble ones, having abandoned dishonest livelihood, keeps his life
going with right livelihood: This is called right livelihood.


“And what is right effort? There is the case where a monk generates
desire, endeavors, arouses persistence, upholds & exerts his intent
for the sake of the non-arising of evil, unskillful qualities that have
not yet arisen… for the sake of the abandoning of evil, unskillful
qualities that have arisen… for the sake of the arising of skillful
qualities that have not yet arisen… (and) for the maintenance,
non-confusion, increase, plenitude, development, & culmination of
skillful qualities that have arisen: This is called right effort.


“And what is right mindfulness? There is the case where a monk remains
focused on the body in & of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. He
remains focused on feelings in & of themselves… the mind in & of
itself… mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. This is called right mindfulness.

“And what is right
concentration? There is the case where a monk — quite withdrawn from
sensuality, withdrawn from unskillful (mental) qualities — enters &
remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of
directed thoughts & evaluations, he enters & remains in the
second jhana: rapture & pleasure born of composure, unification of
awareness free from directed thought & evaluation — internal
assurance. With the fading of rapture, he remains equanimous, mindful,
& alert, and senses pleasure with the body. He enters & remains
in the third jhana, of which the Noble Ones declare, ‘Equanimous &
mindful, he has a pleasant abiding.’ With the abandoning of pleasure
& pain — as with the earlier disappearance of elation & distress
— he enters & remains in the fourth jhana: purity of equanimity
& mindfulness, neither pleasure nor pain. This is called right
concentration.

“This is called the noble truth of the path of practice leading to the cessation of stress.


“In this way he remains focused internally on mental qualities in &
of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that ‘There are mental qualities’ is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with
reference to the four noble truths…

(E. Conclusion)

“Now,
if anyone would develop these four frames of reference in this way for
seven years, one of two fruits can be expected for him: either gnosis
right here & now, or — if there be any remnant of
clinging-sustenance — non-return.

“Let alone seven years. If
anyone would develop these four frames of reference in this way for six
years… five… four… three… two years… one year… seven months… six months…
five… four… three… two months… one month… half a month, one of two
fruits can be expected for him: either gnosis right here & now, or —
if there be any remnant of clinging-sustenance — non-return.


https://tricycle.org/triked…/satipatthana-sutta-mindfulness/
The Buddha’s Original Teachings on Mindfulness


The Satipatthana Sutta, from the Pali Canon, outlines some of the
Buddha’s first instructions in establishing mindful awareness.

Translation and introduction by Thanissaro Bhikkhu
MAR 05, 2018
The Buddha’s Original Teachings on Mindfulness
The Ellora caves in Aurangabad, India.
Mindfulness means the ability to keep something in mind. On the
Buddhist path, it functions in three ways: remembering to stay alert to
what you’re doing in the present moment; remembering to recognize the
skillful and unskillful qualities that arise in the mind; and
remembering how to effectively abandon the qualities that get in the way
of concentration, then developing the skillful ones that promote it.


The Satipatthana Sutta—The Establishing of Mindfulness Discourse—gives
detailed instructions in the first two of these functions. It starts
with the basic formula for establishing mindfulness, describing four
frames of reference for anchoring mindfulness in the present moment.
Then it asks and answers questions that focus solely on the beginning
part of the formula: how to remain focused on each frame in and of
itself.

To give you a sense of how the Buddha would recommend
getting started in mindfulness for the sake of true happiness, here is
the entire translated discourse.

The Establishing of Mindfulness Discourse

SATIPATTHANA SUTTA (MAJJHIMA NIKAYA [MN] 10)


I have heard that on one occasion the Blessed One was staying in the
Kuru country. Now there is a town of the Kurus called Kammasadhamma.
There the Blessed One [the Buddha] addressed the monks, “Monks.”

“Lord,” the monks responded to him.


The Blessed One said: “This is the direct path for the purification of
beings, for the overcoming of sorrow and lamentation, for the
disappearance of pain and distress, for the attainment of the right
method, and for the realization of unbinding—in other words, the four
establishings of mindfulness. Which four?

[Unbinding: Pali
nibbana (Skt. nirvana) is the goal of practice. In everyday Pali,
nibbana referred to the extinguishing of a fire. In the physics of the
Buddha’s time, this did not mean that the fire went out of existence.
Instead, while the fire was burning, it was seen to be in a state of
agitation because it clung to its fuel and, as a result, was trapped
there. When it let go of its fuel, it was freed and reached a state of
calm. The implication of the image is that you are trapped by your
experiences because you hold onto them—they don’t hold onto you—and you
can reach freedom by letting go.]

“There is the case where a monk
remains focused on the body in and of itself—ardent, alert, and
mindful—subduing greed and distress with reference to the world. He
remains focused on feelings . . . mind . . . mental qualities in and of
themselves—ardent, alert, and mindful—subduing greed and distress with
reference to the world.

[“In and of itself” here means that you
stay focused on the experience of the body, etc., on its own terms,
without reference to how it might function in the external world or in
the worlds of your imagination.

According to the Buddha, to be
ardent means to wipe out unskillful thoughts as soon as they arise,
giving rise to skillful ones in their place.]

BODY

“And how does a monk remain focused on the body in and of itself?


“There is the case where a monk—having gone to the wilderness, to the
shade of a tree, or to an empty building—sits down folding his legs
crosswise, holding his body erect and setting mindfulness to the fore.
Always mindful, he breathes in; mindful he breathes out.


“Breathing in long, he discerns, ‘I am breathing in long’; or breathing
out long, he discerns, ‘I am breathing out long.’ Or breathing in short,
he discerns, ‘I am breathing in short’; or breathing out short, he
discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe
in sensitive to the entire body’; he trains himself, ‘I will breathe
out sensitive to the entire body.’ He trains himself, ‘I will breathe in
calming bodily fabrication’ [in other words, the in-and-out breath]; he
trains himself, ‘I will breathe out calming bodily fabrication.’ Just
as a dexterous turner or his apprentice, when making a long turn,
discerns, ‘I am making a long turn,’ or when making a short turn
discerns, ‘I am making a short turn’; in the same way the monk, when
breathing in long, discerns, ‘I am breathing in long’; or breathing out
long, he discerns, ‘I am breathing out long.’ . . . He trains himself,
‘I will breathe in calming bodily fabrication’; he trains himself, ‘I
will breathe out calming bodily fabrication.’

“In this way he
remains focused internally on the body in and of itself, or externally
on the body in and of itself, or both internally and externally on the
body in and of itself. Or he remains focused on the phenomenon of
origination [Pali samudaya, referring not to the simple arising of
something, but to the processes that cause it to arise] with regard to
the body, on the phenomenon of passing away with regard to the body, or
on the phenomenon of origination and passing away with regard to the
body. Or his mindfulness that ‘There is a body’ is maintained to the
extent of knowledge and remembrance. And he remains independent,
unsustained by [not clinging to] anything in the world. This is how a
monk remains focused on the body in and of itself.

“And further,
when walking, the monk discerns, ‘I am walking.’ When standing, he
discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’
When lying down, he discerns, ‘I am lying down.’ Or however his body is
disposed, that is how he discerns it.

“In this way he remains
focused internally on the body in and of itself . . . This is how a monk
remains focused on the body in and of itself.

“And further, when
going forward and returning, he makes himself fully alert; when looking
toward and looking away . . . when flexing and extending his limbs…
when carrying his outer cloak, his upper robe, and his bowl . . . when
eating, drinking, chewing, and savoring . . . when urinating and
defecating . . . when walking, standing, sitting, falling asleep, waking
up, talking, and remaining silent, he makes himself fully alert.


“In this way he remains focused internally on the body in and of itself
. . . This is how a monk remains focused on the body in and of itself.


“And further . . . just as if a sack with openings at both ends were
full of various kinds of grain—wheat, rice, mung beans, kidney beans,
sesame seeds, husked rice—and a man with good eyesight, pouring it out,
were to reflect, ‘This is wheat. This is rice. These are mung beans.
These are kidney beans. These are sesame seeds. This is husked rice,’ in
the same way, the monk reflects on this very body from the soles of the
feet on up, from the crown of the head on down, surrounded by skin and
full of various kinds of unclean things: ‘In this body there are head
hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone
marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines,
small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat,
tears, skin-oil, saliva, mucus, fluid in the joints, urine.’

“In
this way he remains focused internally on the body in and of itself . . .
This is how a monk remains focused on the body in and of itself.


“And further . . . just as a dexterous butcher or his apprentice,
having killed a cow, would sit at a crossroads cutting it up into
pieces, the monk reflects on this very body—however it stands, however
it is disposed—in terms of properties: ‘In this body there is the earth
property, the liquid property, the fire property, and the wind
property.’

“In this way he remains focused internally on the body
in and of itself . . . This is how a monk remains focused on the body
in and of itself.

“And further, as if he were to see a corpse
cast away in a charnel ground—one day, two days, three days
dead—bloated, livid, and festering, he applies it to this very body,
‘This body, too: Such is its nature, such is its future, such its
unavoidable fate.’

“In this way he remains focused internally on
the body in and of itself . . . This is how a monk remains focused on
the body in and of itself.

“Or again, as if he were to see a
corpse cast away in a charnel ground, being chewed by crows, being
chewed by vultures, being chewed by hawks, being chewed by dogs, being
chewed by hyenas, being chewed by various other creatures . . . a
skeleton smeared with flesh and blood, connected with tendons . . . a
fleshless skeleton smeared with blood, connected with tendons . . . a
skeleton without flesh or blood, connected with tendons . . . bones
detached from their tendons, scattered in all directions—here a hand
bone, there a foot bone, here a shin bone, there a thigh bone, here a
hip bone, there a back bone, here a rib, there a chest bone, here a
shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a
skull . . . the bones whitened, somewhat like the color of shells . . .
the bones piled up, more than a year old . . . the bones decomposed
into a powder: He applies it to this very body, ‘This body, too: Such is
its nature, such is its future, such its unavoidable fate.’

“In
this way he remains focused internally on the body in and of itself, or
externally on the body in and of itself, or both internally and
externally on the body in and of itself. Or he remains focused on the
phenomenon of origination with regard to the body, on the phenomenon of
passing away with regard to the body, or on the phenomenon of
origination and passing away with regard to the body. Or his mindfulness
that ‘There is a body’ is maintained to the extent of knowledge and
remembrance. And he remains independent, unsustained by [not clinging
to] anything in the world. This is how a monk remains focused on the
body in and of itself.

FEELINGS

“And how does a monk
remain focused on feelings in and of themselves? There is the case where
a monk, when feeling a painful feeling, discerns, ‘I am feeling a
painful feeling.’ When feeling a pleasant feeling, he discerns, ‘I am
feeling a pleasant feeling.’ When feeling a neither-painful-nor-pleasant
feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant
feeling.’

“When feeling a painful feeling of the flesh, he
discerns, ‘I am feeling a painful feeling of the flesh.’ When feeling a
painful feeling not of the flesh, he discerns, ‘I am feeling a painful
feeling not of the flesh.’ When feeling a pleasant feeling of the flesh,
he discerns, ‘I am feeling a pleasant feeling of the flesh.’ When
feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a
pleasant feeling not of the flesh.’ When feeling a
neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am
feeling a neither-painful-nor-pleasant feeling of the flesh.’ When
feeling a neither-painful-nor-pleasant feeling not of the flesh, he
discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of
the flesh.’

[Feelings of the flesh are the simple pains,
pleasures, etc., that arise willy-nilly at the senses including the mind
as the sixth sense. Feelings not of the flesh are those that you
deliberately bring into being with regard to the practice. A pain not of
the flesh would be the pain that comes from the thought that you still
have further to go in practice and have not yet reached your goal. A
pleasure not of the flesh would be the pleasure that comes from getting
the mind into a solid state of concentration, called jhana. The Buddha
recommends developing both these sorts of feelings—the pain, as a way of
motivating yourself to practice more seriously; the pleasure, as a way
of giving the mind nourishment and shelter along the path.]

“In
this way he remains focused internally on feelings in and of themselves,
or externally on feelings in and of themselves, or both internally and
externally on feelings in and of themselves. Or he remains focused on
the phenomenon of origination with regard to feelings, on the phenomenon
of passing away with regard to feelings, or on the phenomenon of
origination and passing away with regard to feelings. Or his mindfulness
that ‘There are feelings’ is maintained to the extent of knowledge and
remembrance. And he remains independent, unsustained by [not clinging
to] anything in the world. This is how a monk remains focused on
feelings in and of themselves.

MIND

“And how does a monk
remain focused on the mind in and of itself? There is the case where a
monk, when the mind has passion, discerns, ‘The mind has passion.’ When
the mind is without passion, he discerns, ‘The mind is without passion.’
When the mind has aversion, he discerns, ‘The mind has aversion.’ When
the mind is without aversion, he discerns, ‘The mind is without
aversion.’ When the mind has delusion, he discerns, ‘The mind has
delusion.’ When the mind is without delusion, he discerns, ‘The mind is
without delusion.’

“When the mind is constricted, he discerns,
‘The mind is constricted [sluggish].’ When the mind is scattered, he
discerns, ‘The mind is scattered.’ When the mind is enlarged, he
discerns, ‘The mind is enlarged. When the mind is not enlarged, he
discerns that the mind is not enlarged. When the mind is surpassed, he
discerns, ‘The mind is surpassed.’ When the mind is unsurpassed, he
discerns, ‘The mind is unsurpassed.’ When the mind is concentrated, he
discerns, ‘The mind is concentrated.’ When the mind is not concentrated,
he discerns, ‘The mind is not concentrated.’ When the mind is released,
he discerns, ‘The mind is released.’ When the mind is not released, he
discerns, ‘The mind is not released.’

“In this way he remains
focused internally on the mind in and of itself, or externally on the
mind in and of itself, or both internally and externally on the mind in
and of itself. Or he remains focused on the phenomenon of origination
with regard to the mind, on the phenomenon of passing away with regard
to the mind, or on the phenomenon of origination and passing away with
regard to the mind. Or his mindfulness that ‘There is a mind’ is
maintained to the extent of knowledge and remembrance. And he remains
independent, unsustained by [not clinging to] anything in the world.
This is how a monk remains focused on the mind in and of itself.

MENTAL QUALITIES

“And how does a monk remain focused on mental qualities in and of themselves?


“There is the case where a monk remains focused on mental qualities in
and of themselves with reference to the five hindrances. And how does a
monk remain focused on mental qualities in and of themselves with
reference to the five hindrances? There is the case where, there being
sensual desire present within, a monk discerns, ‘There is sensual desire
present within me.’ Or, there being no sensual desire present within,
he discerns, ‘There is no sensual desire present within me.’ He discerns
how there is the arising of unarisen sensual desire. And he discerns
how there is the abandoning of sensual desire once it has arisen. And he
discerns how there is no further appearance in the future of sensual
desire that has been abandoned. [The same formula is repeated for the
remaining hindrances: ill will, sloth and drowsiness, restlessness and
anxiety, and uncertainty.]

“In this way he remains focused
internally on mental qualities in and of themselves . . . This is how a
monk remains focused on mental qualities in and of themselves with
reference to the five hindrances.

“And further, the monk remains
focused on mental qualities in and of themselves with reference to the
five clinging-aggregates. And how does a monk remain focused on mental
qualities in and of themselves with reference to the five
clinging-aggregates? There is the case where a monk [discerns]: ‘Such is
form, such its origination, such its disappearance. Such is feeling . .
. Such is perception . . . Such are fabrications . . . Such is
consciousness, such its origination, such its disappearance.’

“In
this way he remains focused internally on mental qualities in and of
themselves . . . This is how a monk remains focused on mental qualities
in and of themselves with reference to the five clinging-aggregates.


“And further, the monk remains focused on mental qualities in and of
themselves with reference to the sixfold internal and external sense
media. And how does a monk remain focused on mental qualities in and of
themselves with reference to the sixfold internal and external sense
media? There is the case where he discerns the eye, he discerns forms,
he discerns the fetter that arises dependent on both. He discerns how
there is the arising of an unarisen fetter. And he discerns how there is
the abandoning of a fetter once it has arisen. And he discerns how
there is no further appearance in the future of a fetter that has been
abandoned. [The same formula is repeated for the remaining sense media:
ear, nose, tongue, body, and intellect.]

“In this way he remains
focused internally on mental qualities in and of themselves . . . This
is how a monk remains focused on mental qualities in and of themselves
with reference to the sixfold internal and external sense media.


“And further, the monk remains focused on mental qualities in and of
themselves with reference to the seven factors for awakening. And how
does a monk remain focused on mental qualities in and of themselves with
reference to the seven factors for awakening? There is the case where,
there being mindfulness as a factor for awakening present within, he
discerns, ‘Mindfulness as a factor for awakening is present within me.’
Or, there being no mindfulness as a factor for awakening present within,
he discerns, ‘Mindfulness as a factor for awakening is not present
within me.’ He discerns how there is the arising of unarisen mindfulness
as a factor for awakening. And he discerns how there is the culmination
of the development of mindfulness as a factor for awakening once it has
arisen. [The same formula is repeated for the remaining factors for
awakening: analysis of qualities, persistence, rapture, calm,
concentration, and equanimity.]

“In this way he remains focused
internally on mental qualities in and of themselves . . . This is how a
monk remains focused on mental qualities in and of themselves with
reference to the seven factors for awakening.

“And further, the
monk remains focused on mental qualities in and of themselves with
reference to the four noble truths. And how does a monk remain focused
on mental qualities in and of themselves with reference to the four
noble truths? There is the case where he discerns, as it has come to be,
that ‘This is stress . . .This is the origination of stress . . . This
is the cessation of stress . . . This is the way leading to the
cessation of stress.’

“In this way he remains focused internally
on mental qualities in and of themselves, or externally on mental
qualities in and of themselves, or both internally and externally on
mental qualities in and of themselves. Or he remains focused on the
phenomenon of origination with regard to mental qualities, on the
phenomenon of passing away with regard to mental qualities, or on the
phenomenon of origination and passing away with regard to mental
qualities. Or his mindfulness that ‘There are mental qualities’ is
maintained to the extent of knowledge and remembrance. And he remains
independent, unsustained by [not clinging to] anything in the world.
This is how a monk remains focused on mental qualities in and of
themselves with reference to the four noble truths.

CONCLUSION


“Now, if anyone would develop these four establishings of mindfulness
in this way for seven years, one of two fruits can be expected for him:
either gnosis [full awakening] right here and now, or—if there be any
remnant of clinging-sustenance—non-return. [There are four levels of
awakening. Non-return—in which you are not destined to be born again in
the human world, and will reach unbinding in one of the higher
heavens—is the third of the four.]

“Let alone seven years. If
anyone would develop these four establishings of mindfulness in this way
for six years . . . five . . . four . . . three . . . two years . . .
one year . . . seven months . . . six months . . . five . . . four . . .
three . . . two months . . . one month . . . half a month, one of two
fruits can be expected for him: either gnosis right here and now, or—if
there be any remnant of clinging-sustenance—non-return.

“Let
alone half a month. If anyone would develop these four establishings of
mindfulness in this way for seven days, one of two fruits can be
expected for him: either gnosis right here and now, or—if there be any
remnant of clinging-sustenance—non-return.

“‘This is the direct
path for the purification of beings, for the overcoming of sorrow and
lamentation, for the disappearance of pain and distress, for the
attainment of the right method, and for the realization of unbinding—in
other words, the four establishings of mindfulness.’ Thus was it said,
and in reference to this was it said.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.


For more on mindfulness practice, see suttas MN 2, MN 101, MN 118;
Samyutta Nikaya [SN] 16:2; or Anguttara Nikaya [AN] 4:245, and AN
8:70—all available at dhammatalks.org. Thanissaro Bhikkhu has also written two books on the topic: The Karma of Mindfulness and Right Mindfulness.

Temple

https://buddhism.stackexchange.com/…/accurate-translation-o…

https://buddhism.stackexchange.com/…/accurate-translation-o…


I’m looking for an accurate translation of “Satipatthana Sutta”. Could
someone let me know what is the best available accurate translation? I
don’t want to be confused by just reading all available versions. Thank
you
share improve this question follow
asked
Nov 3 ‘15 at 16:08

nish1013
1,097●77 silver badges●1111 bronze badges edited
Nov 3 ‘15 at 16:10

Lanka
13.3k●55 gold badges●2323 silver badges●5656 bronze badges
1
you asked for one most accurate translation, here, now you have ten most accurate translations! – Andrei Volkov Nov 3 ‘15 at 17:20
add a comment
4 Answers
order by
up vote
5
down vote
In my opinion, one of the best translations is the one in Analayo Bhikhu’s “Satipatthana: The Direct Path to Realization”.

see https://www.buddhismuskunde.uni-hamburg.de/…/direct-path.pdf or

https://ahandfulofleaves.files.wordpress.com/…/satipatthana…
share improve this answer follow
answered
Nov 3 ‘15 at 16:13

Andrei Volkov
45.5k●33 gold badges●3939 silver badges●129129 bronze badges
up vote
3
down vote
There is also the book “The Way of Mindfulness - The Satipatthana Sutta
and Its Commentary” by Soma Thera. Highly recommended book.
share improve this answer follow
community wiki
2 revs
Lanka edited
Nov 3 ‘15 at 16:27

up vote
3
down vote
If you are looking to most accurate and reliable the best translations are by Piya Tan:

Mahasatipatthana
Mahasatipatthana Trilinear Edition
An Introduction to the Satipatthana Suttas
Satipatthana Mula by Ven. Sujato Edited By Piya Tan
After which the next best is from VRI:

Mahāsatipaṭṭhāna Sutta
Discourses on Satipatthana Sutta - which carries a more detail explanation and companion the the above.
This slants towards the interpretations of certain Pali phases as done
by Ven. Ledi Sawadaw, Ven. Webu Sayadaw and U Ba Kin. Piya Tan’s
translation is more balanced.

Ven Analayo’s books are also very
good but in my opinion not as a 1st read or for a novice as it misses
out on certain angles and detailed explanation in certain
interpretations. (Much of this is best covered in Piya Tan’s
translations in a more balanced manner.) You can try this after reading
the above two as some of the omissions will not effect your
understanding.

Ven. Soma Thera translation covers only the angle
of interpreting the Suttas in the light of the Commentaries. Some of
these interpretations are abstract and cannot be put to direct practice
in certain interpretations as explained in the Discourses on
Satipatthana Sutta by the VRI. From my point of view this is the least
recommended as a meditation manual, nevertheless useful if you are doing
research into commentarial interpretation of the Sutta.

There
are other translations (mentioned in the other answers) which are from
the purely from the stand point of the commentaries, even when there
potential inconsistencies, though discussed in other works are left out
of the translations to keep them concise. If you are familiar with these
issues these would be great benefit due to the conciseness. Again only
if you are familiar with the certain phases where these issues pop up.
(E.g. when the translation say “… establish mindfulness in front …”
it does not carry the same literal meaning.)
share improve this answer follow
answered
Nov 3 ‘15 at 16:33

Suminda Sirinath S. Dharmasena
35k●33 gold badges●1919 silver badges●6666 bronze badges edited
Aug 14 ‘18 at 22:06

Community
1
up vote
1
down vote
The Satipatthana Sutta (MN 10) and the Mahasatipatthana Sutta (DN 22)
are essentially the same. Fortunately for you, there are two excellent
scholarly translations of these texts, the former in Nanamoli and
Bodhi’s Middle Length Discourses of the Buddha and the latter in Maurice
Walshe’s Long Discourses of the Buddha. Both are published by Wisdom
Publications and may also be available online in PDF format. The Pali
Tipitaka is also available online (www.tipitaka.org) for looking up particular words and phrases.


comments (0)
Filed under: General
Posted by: site admin @ 8:31 am
LESSONS 3341 Fri 1 May 2020

29) Classical English,Roman


Free Online NIBBANA TRAINING
 from
 KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT!
 Even a seven year old can Understand. A seventy year old must practice.

May all surviving 7,781,187,369 Current World Population
and COVID-19
Coronavirus Pandemic Recovered:1,000,351Last updated: April 30, 2020,
02:55 GMT out of Coronavirus Cases:3,220,225 be ever happy, well and
secure!
 May all live long!
 May
all be calm, quiet, alert, attentive, and have equanimity mind with a
clear understanding that everything is changing !
May
the United Nations Organization and World Health Organization with the
support of all countries create a separate Nation with all latest
automatic robots to serve the Coronavirus Cases:3,220,225  !!

Say YES to Paper Ballots
 NO
to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity for
the welfare, happiness and peace for all Awakened aboriginal societies.
 is the
 HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (HVoAAAS)
 Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
 All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Bharatmay karunge.” (We will make world Prabuddha Prapanch) Awakened One
with Awareness the Buddha said that “hunger is the worst kind of
illness.
https://www.worldometers.info/coronavirus/

Deaths:




228,223


World Population
46,191,155Births this year
135,462Births today
19,392,153Deaths this year
56,870Deaths today
26,799,002Net population growth this year
78,592Net population growth today
Government & Economics
$ 5,302,714,521Public Healthcare expenditure today
$ 3,629,912,642Public Education expenditure today
$ 1,654,981,363Public Military expenditure today
25,879,796Cars produced this year
49,624,232Bicycles produced this year
82,716,421Computers produced this year
Society & Media
882,153New book titles published this year
168,253,965Newspapers circulated today
235,568TV sets sold worldwide today
2,283,705Cellular phones sold today
$ 102,444,226Money spent on videogames today
4,545,721,786Internet users in the world today
92,126,752,136Emails sent today
2,405,272Blog posts written today
272,897,261Tweets sent today
2,513,279,972Google searches today
Environment
1,714,712Forest loss this year (hectares)
2,308,466Land lost to soil erosion this year (ha)
11,916,463,387CO2 emissions this year (tons)
3,956,627Desertification this year (hectares)
3,228,733 Toxic chemicals released
in the environment
this year (tons)
Food
842,647,779Undernourished people in the world
1,692,532,557Overweight people in the world
755,577,751Obese people in the world
10,814People who died of hunger today
$ 203,438,613Money spent for obesity related
diseases in the USA
today
$ 66,844,957Money spent on weight loss
programs in the USA
today
Water
1,434,767,334Water used this year (million L)
277,640Deaths caused by water related
diseases
this year
801,529,984People with no access to
a safe drinking water source
Energy
165,038,734Energy used today (MWh), of which:
140,490,290- from non-renewable sources (MWh)
24,853,394- from renewable sources (MWh)
1,034,140,912,544 Solar energy striking Earth today (MWh)
33,849,408Oil pumped today (barrels)
1,510,268,000,100Oil left (barrels)
15,750Days to the end of oil (~43 years)
1,096,218,383,011Natural Gas left (boe)
57,696Days to the end of natural gas
4,317,060,803,144Coal left (boe)
148,864Days to the end of coal
Health
4,280,021Communicable disease deaths this year
160,427Seasonal flu deaths this year
2,506,037Deaths of children under 5 this year
14,016,235Abortions this year
101,905Deaths of mothers during birth this year
41,751,885HIV/AIDS infected people
554,239Deaths caused by HIV/AIDS this year
2,707,768Deaths caused by cancer this year
323,393Deaths caused by malaria this year
5,352,292,760Cigarettes smoked today
1,648,161Deaths caused by smoking this year
824,601Deaths caused by alcohol this year
353,549Suicides this year
$ 131,894,510,098Money spent on illegal drugs this year
445,056Road traffic accident fatalities this year


The world will be happy if the secret as to how and with what vaccine or
medicine have they been cured which has to be published.This will save
treatment cost of Rs 7.5 Lakhs in Government and Rs.15 lakhs in Private
Hospitals. All Governments and their trusts formed for COVID-19 must and
should pay the Hospital charges and provide online food and shelter for
migrantworkers by distributing the wealth of the countries equally among
all sections of the societies for their welfare, happiness and peace as a
choice is between starvation and infection and for them to attain
Eternal Bliss as Final Goal.

Fear What do Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is
not to be feared by one who has lived wisely.”

“The whole secret of
existence is to have no fear.

Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”

“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.

”Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth

what is gained by practicing concentration.reply is, “Nothing!”

“However ,
what is lost is
Anger,Anxiety,Depression,Insecurity,Fear of Old Age and Death.

”The
right to life, meaningless without the right to livelihood, has been
suspended by invoking the Disaster Management Act which does not empower
the kind of sweeping restrictions now in place

https://thewire.in/…/is-the-national-lockdown-in-india-cons…

National Curfew is not Constitutionally Valid.


Even if we are compelled to act beyond the four corners of our basic
law, let us not lose focus on the equally critical mandate of the
Disaster Management Act – namely, relief and rehabilitation of the
disaster affected, i.e. the poor and marginalised.

First, this
is a sequel as the constitutional scheme to address an epidemic like the
one at hand. Second, there is no reason for alarm. Even if you were to
conclude that all that is being done to protect you may not be
legitimate, the chance of a constitutional court being vexed with these
questions is as remote as you deciding upon Wuhan as your first vacation
destination post Curfew. In fact, our constitutional courts, even the
video-conference versions of them, have almost folded up in the wake of
this unimaginable national crisis.

Mila Versteeg, professor of
law at the University of Virginia, writes in The Atlantic that while the
constitutional validity of the lockdown in the United States is
doubtful, it has bipartisan support and people, scared out of their
wits, are also willing to voluntarily sacrifice their rights. This is
not a new phenomenon. Many would remember how, in the wake of the
felling of the World Trade Centre, America, the land of liberty,
voluntarily accepted the draconian Patriot Act for the sake of homeland
security. Therefore, even presuming that none of the parties in India –
the Centre, the states or the people – have any objection to the virtual
house arrest of the entire nation, should that hinder us from examining
whether such a course is constitutionally kosher?Original emergency
provisions and Indira’s misuse

Before it was amended in 1978,
Article 352 of the Indian constitution permitted the declaration of an
emergency on three grounds – war, external aggression and internal
disturbance. For mysterious reasons, the emergency imposed by Indira
Gandhi during the Bangladesh War in 1971 had not been rescinded even as
on that summer day in June 1975 when the Supreme Court vacation single
judge V.R. Krishna Iyer, heard Nani Palkhivala for a whole day in a
packed courtroom. It was a challenge by Indira Gandhi to the Allahabad
high court verdict setting aside her election and unseating her as prime
minister. Justice Iyer did not grant a blanket stay that day. He merely
allowed Mrs Gandhi to participate in the house but not vote. The
emergency that followed at midnight was invoked on the grounds of
“internal disturbance” – one of the three permissible grounds.


The constitution is silent on whether, while an emergency declaration is
already in force (with the exception of a separate kind of emergency,
namely Financial Emergency under Article 360), another can or is at all
required to be promulgated.Then came the infamous ADM Jabalpur case. As
overnight most opposition leaders were arrested, many of them
successfully secured habeas corpus release orders from various high
courts. These cases landed up before a constitution bench of the Supreme
Court. Attorney General Niren De reportedly was not keen to defend the
stand of the Indira government that during an emergency even the right
to life could be suspended. It is said that oblique hints at revocation
of the residency rights of his British wife were also instrumental in
ensuring De’s appearance in court.

He later claimed that he
tried his best to shock the judges into reason, arguing the proposition
that during an emergency even if a person were to be killed by the
security forces in the presence of the justices, they would remain
helpless. Sadly, the majority judges did not bite the bait but timidly
concurred. Justice Khanna penned his famous dissent, arguing that the
right to life was a natural law right and the remedy of habeas corpus
preceded the constitution. Therefore, the right to life and the remedy
of moving a habeas corpus petition in court for release against illegal
detention could not even be suspended during emergency. But he was the
sole voice of reason and the majority opinion prevailed.

Janata’s constitutional purge and the new legal regime


For all the brouhaha made by the court in recent times of burying ADM
Jabalpur six feet under, the Janata Party government had done that
already in 1978 through the 44th constitutional amendment. Not only did
Morarji Desai’s government substitute “internal disturbance” with
“armed rebellion” but it also clarified in Article 359 that the right to
life (Article 21) and the right against double jeopardy and self
incrimination (Article 20) could not be suspended even during an
emergency.

Under the constitution, it is during the period of
emergency that the niceties of separation of powers between the three
wings of government, as well as the division of powers between the
Centre and the states are legally permitted to be blurred. The
constitution, upon promulgation of emergency, permits the Centre not
only to give executive directions to the states but also to the
legislature in matters such as public health, law and order and police,
which are otherwise state subjects with only a limited role for the
Centre.

Even during normal times, Article 256 stipulates that the
Centre can give directions on how to implement laws made by parliament.
Article 257 states that the executive power of the states should be
exercised in a manner that does not “impede or prejudice” the executive
power of the Centre. The Centre is also permitted to issue directions to
the states towards this end. Article 355 (which the Janata Party
perhaps forgot to amend when it purged our constitution of ‘internal
disturbances’) enforces a constitutional duty on the Union to protect
the states against “external aggression’ as well as “internal
disturbances”.

While indisputably the ‘coronavirus pandemic’
would qualify as a situation of ‘internal disturbance’, it certainly
cannot be covered by any of the three existing grounds in Article 352
which would permit the Central government to declare an emergency,
suspend fundamental rights, including Article 19 which protects the
basic freedoms of citizens, and control the executive and legislative
functions of the states.

Two centuries, two statutes

Under
this constitutional framework, two laws provide the Centre and the
states the statutory basis for acting against the Coronavirus. They are
the Epidemic Diseases Act, 1897 (EDA) and the Disaster Management Act,
2005 (DMA). The case of the government perhaps is that these two laws
arm it with sufficient powers and there is no necessity to fall back on
the “emergency provisions” of the constitution. This warrants a closer
examination of these two laws.

The EDA is of 19th century
vintage, enacted by a colonial power with a ruthless administrative
apparatus uncontrolled by a constitution based on fundamental individual
rights. A closer look would indicate that even this law is intended to
address a situation when a “state or any part thereof is visited by, or
threatened with, an outbreak of any dangerous epidemic disease” and the
government is of the opinion that “the ordinary provisions of the law
for the time being in force are insufficient for the purpose”.


The law indeed gives wide powers to “take, or require or empower any
person to take, such measures and, by public notice, prescribe such
temporary regulations to be observed by, the public or by any person or
class of persons as it shall deem necessary to prevent the outbreak of
such disease or the spread thereof, and may determine in what manner and
by whom any expenses incurred (including compensation if any) shall be
defrayed.”

However, it does not provide that this power can be
used in violation of any existing law, much less a constitution which
was then not even in existence. Under our constitutional system, a law
born before our first Republic Day may be allowed to survive it provided
it passes the agni pariksha of the constitution. Till date, neither the
EDA nor measures taken under it have been subjected to that test. More
importantly, the Central government’s power under this law only seems to
be restricted to controlling the movement and detention of vessels at
ports.

What does the Disaster Management Act say?

The
second legislation, the DMA, is of 21st century vintage and mandates
setting up a three-tier Disaster Management Authority at the national,
state and district level to formulate a disaster plan for its level.


Section 11(3), DMA, sets out the aspects of such a plan. It is to deal
with measures to be taken in mitigation and to address preparedness and
capacity. Section 19 mandates the state authority to lay down guidelines
for providing standards of relief. Section 22(2)(h) permits the state
authority/executive committee to give directions to government
departments on actions to be taken in response to any threatening
disaster. Sections 24 and 34 empower the state executive committees and
the district authority to control or restrict the movement of vehicular
traffic or people from or within a vulnerable or affected area, and to
take any measures that may be warranted by such a situation. Also
directions can be given to government departments on taking such steps
and measures “for rescue, evacuation, providing immediate relief saving
lives.”

Section 30 replicates this model for the district level.
Section 34 empowers the district authority to “control and restrict
vehicular traffic”, as well as “recommend such measures as are
necessary.” Section 35 permits the Central government to take such
measures as (a) coordinate work between the various authorities and
government departments (b) deployment of forces and (c) other matters to
secure “effective implementation”. Section 36 creates a statutory
responsibility on all Central government departments to comply with the
directions of the national authority.

The DMA also requires all
government departments to formulate their own disaster management plans.
Section 47, DMA, empowers the Central government to constitute a
National Disaster Mitigation Fund. Section 50 authorises, in times of a
threatened disaster, the authorities to permit the administration to
procure without adherence to the usual tender procedure. Section 51 sets
an imprisonment term of one year (two years in the event of loss of
lives) for persons obstructing discharge of functions by any government
officer or employee. WhatsApp rumour mongers would be interested to know
that Section 54 prescribes a one-year penalty for spreading fake news
or false alarm. Section 56 even has a similar penalty for a government
servant who refuses to perform his duty. Section 61 is an important
provision which prohibits discrimination on grounds of sex, caste,
community, descent or religion in the matter of providing compensation
or relief to victims. Section 6 empowers the Central government to issue
binding directions to authorities and state governments. Lastly,
Section 72 gives this law an overriding effect.

Protection of states from ‘Internal Disturbance’


While considering the validity of the Armed Forces (Special Powers)
Act,1958 which conferred sweeping powers to the armed forces in
disturbed areas, the Supreme Court in Naga People’s Movement of Human
Rights v. Union of India held that:

“Reference in this context
may be made to Article 355 of the constitution whereunder a duty has
been imposed on the Union to protect every state against external
aggression and internal disturbance and to ensure that the government of
every state is carried on in accordance with the provisions of the
Constitution. In view of the said provision, the Union government is
under an obligation to take steps to deal with a situation of internal
disturbance in a State… The provisions of the Central Act have been
enacted to enable the Central government to discharge the obligation
imposed on it under Article 355 of the constitution and to prevent the
situation arising due to internal disturbance assuming such seriousness
as to require invoking the drastic provisions of Article 356 of the
constitution.“

The Sarkaria Commission report has stated that
under Article 355, the Union can issue a wide array of directions,
without having to resort to invoking Article 352 (emergency) or Article
356 (president’s rule). In fact, the report cautions against a hasty
imposition of president’s rule by stipulating that the Union can also
act under Article 355 i.e. without imposing president’s rule. Article
355 can stand on its own. The report indicated that it should first be
ensured that the Union had done all that it could in discharge of its
duty under Article 355, that it had issued the necessary directions
under Articles 256-257 and that the state had failed to comply with or
give effect to the directions.

Orders passed on the Coronavirus


Coinciding with Murderer of democratic institutions (Modi)’s May 24
address to the nation which announced a four-hour lead time for bringing
the entire nation under ‘lockdown’ for 21 days, the National Disaster
Management Authority (NDMA) issued social distancing guidelines on March
24 considering the “coronavirus pandemic” as a “disaster” within the
meaning of the DMA. The Union home secretary forwarded these lockdown
guidelines to the states and Union Territories by an order of the same
date.

The measures include the shutting of all non-essential
government establishments, all commercial and private establishments,
industries, transport by air, rail and road, hospitality services,
educational institutions, places of worship, political gatherings, etc.
Certain exceptions for medical staff, journalists, petrol pumps,
essential stores, etc have been provided for. The district collectors
are to be the “incident commanders” in each district who would also
decide on who should be issued exception passes. Downstream, in several
states, the competent authorities have issued orders under Section 144
of the Code of Criminal Procedure, 1973, prohibiting more than five
people from assembling in public places.

Legality of national “house-arrest”


While four days’ lead time was given for the Janata Curfew, barely four
hours’ time was given to the crores of Indians to arrange their lives
and livelihoods in an orderly manner. The chaotic aftermath of the
national lockdown has been evidenced by heartwrenching scenes at railway
stations, inter-state bus terminals, state borders, labour markets etc.
where scores of people have been subjected to a period of enforced
unemployment while being marooned far away from the sanctuary of their
homes.

As per the 2011 Census, India has 41 million migrant
workers. Add to that domestic workers, daily wagers and construction
workers. Conceded, the prime minister, several chief ministers and
government advisories have exhorted employers not to deduct wages for
the period of the lockdown. However, without a guaranteed wage or some
minimum income or compensation, can the right to life, which includes
the right to livelihood of these hapless workers, be snuffed out simply
by falling back on Article 256 read with the DMA?

We have seen
how after the Janata government’s amendment, even if emergency is
formally promulgated, the right to life cannot be taken away. In the
present case, the emergency provisions have not even been invoked! If
the government can bypass the emergency provisions of the Constitution
and initiate such drastic steps, albeit with universal consent, one
might well ask whether such provisions – which not only specify the
manner in which fundamental rights may be suspended but also set out the
constitutional-legislative oversight over such suspension – have been
rendered completely meaningless.
While orders under Section 144,
CrPC restrict collective assembly, can the NDMA direct a “lockdown”
which draws the “lakhsman rekha” at the citizen’s door and compels her
into virtual imprisonment for 21 days? Is this not a virtual death
sentence to the daily wager, the street vendor, the migrant worker, the
small trader? Clause (a) and (e) of Article 39 require the government
to take steps to ensure that citizens have a right to adequate means of
livelihood, and citizens are not forced by economic necessity to enter
avocations unsuited to them. These obligations are among the Directive
Principles of State Policy which are considered to be fundamental in the
governance of the country. The present lockdown would create conditions
that run contrary to these obligations. The choice between COVID-19 and
economic death is a hard one. The citizen, for howsoever noble a
motive, has been left deprived of even her right to chose. Risking
inevitable brickbats, I dare say that these were the very difficult
choices that required a balancing act – which, according to the leader
of one of our neighbouring countries, weighed on him in deciding against
an enforced shut down.

Section 144 CrPC as well the cognate
provisions in state police Acts (such as Section 30(3), Delhi Police
Act, 1978) usually prohibit assemblies. But the lockdown has taken the
‘Lakhsman Rekha’ to all our doorsteps. Again, returning to the
fundamental issue – without a declaration of emergency and, therefore,
with the right to movement and the right to livelihood still in
operation, is a “lock-down” constitutionally valid?

Conscious of
the counter arguments. When the very right to life of the nation is
imperilled, such constitutional arguments are heresy. After all, the
Doctrine of Necessity proclaims loud and clear that “Necessity knows no
law”.

For whatever it is worth, if we are willing to accept that
these unforeseen times are compelling us to act beyond the four corners
of our basic law, at the very least let us not lose focus on the
equally critical mandate of both the EDA as well as DMA – namely relief
and rehabilitation of the disaster affected, i.e. the poor and most
marginalised.

Also, while wholehearted support to the
administration in this hour of national crisis is the duty of every
Indian, it is equally important to keep flagging crucial issues – such
as, has the Disaster Fund mandated by the DMA been operationalised? Is
the process of disbursement of compensation under the EDA under
contemplation? I fear by our collective silence, we could well be sowing
the seeds of a tragedy of unimaginable proportions, which we will reap
for a long time.

Modi partnership with private and all opposition parties
must help Agriculture by spending the revenue proportionately and
latest farming implements to assist farmers. Farm & Ministry ust be a
community-supported agriculture organization, providing shares of their
harvest to members and neighbors weekly, and members encouraged to buy
and donate shares. Local poverty relief agencies distribute donations to
people in need in locations close to the farm. work to involve agro
ecology, experiential farm-based education, leadership formation and
national initiatives around temple-owned land stewardship.Grow food
using regenerative agriculture practices.

Members must buy
shares of their weekly harvest; approximately one quarter of their crops
must provided to a local poverty relief agency for distribution to
those in need. Also sponsor an heirloom wheat ministry, where community
members hand-plant and hand-harvest wheat for member temples to use in
communion bread.
But most important, their farm is a living laboratory – a
sacred space for the intentional exploration of our relationships to
the land, their neighbor gather regularly to plant and harvest together,
getting hands dirty as to rediscover the joy of hard work in community.

With absolute power on Legislature,
Executive, Judiciary, Chitpavan brahman knows how to keep the erstwhile untouchables under the clutch of untouchbilty!

Fighting Hunger with One Meal at a time bringing the tradition of Annadānam back through

Honest Voice of All Aboriginal Awakened Societies urge Murderer of
democratic institutions and Master of diluting institution (Modi) to
pass legislation that provides nutrition for vulnerable people.
The Awakened with Awareness faith calls to stand alongside women and
children around the world to provide leadership toward a well-nourished
world.

Use the Hunger Van Program and online process to see food
in edible containers reaches every home till the total curfew because
of COVID-19 is completely removed with revenue Murderer of democratic
institutions and Master of diluting institution (Modi) has received
Rs.15,51,004 crore during 2017-18 comprising Rs. 12,42,662 crore Tax
Revenue and Rs 12,82,857 crore up to January 2020. Tax revenue stood at
Rs 9,98,037 crore, while non-tax revenue stood at Rs 2,52,083 crore.
Non-debt capital receipts stood at Rs 32,737 crore, which includes Rs
18,351 crore of disinvestment proceeds that is in the hands of
foreigners from Bene Israel,Tibet, Africa, Eastern Europe, Western
Germany, Northern Europe, South,Russia,Hungary, etc,chitpavan brahmins
of Rakshasa Rowdy Swayam Sevaks (RSS) remotely controlling the own
mother’s flesh eaters, slaves, stooges, chamchas, chelas and bootlickers
of chitpavan brahmins Bevakoof Jhoothe Psychopaths (BJP) full of
hatred, intolerance, anger, militancy, violent, number one terrorists of
the world, ever shooting, mob lunching, mentally retarded, lunatic
towards 99.9% All Aboriginal Awakened Societies including,
SC/STs/OBCs/Religious Minorities and even the non-chitpavan brahmins.

The entire revenue is now with the chitpavan brahmins. Instead of
creating a communal COVID-19 by the RSS/BJP more deadliest than the
COVID-19, it must be the honest voice of the 99.9% All Awakened

Opposition Parties to Educate, Organise and agitate through social media
on our revenue and to force Modi and the chitpavan brahmins to
distribute to the needy hungry masses by making use of the postal

department and those who were involved in census with their vans, trucks
and other vehicles and the IT department to serve food in edible packs
online.

Caste-COVID-19 - They have some connection!


COVID-19 forced people to under go curfew! Curfew forced people to see
Cinema to pass the time! Cinema forced people to follow Caste Culture
narrated in the picture! All the stories of Cinemas are the effect of
Caste System! This country is a land of Caste! Caste is a reality!

Caste has killed the progress of the country!


Caste benefits foreigners from Bene Israel chitpavan brahman of Rowdy
rakshasa swayam Sevaks (RSS) remotely controlling Murderer of
democratic institution and Master of diluting institutions (Modi) of
Bevakoof Jhoothe Psychopaths (BJP) who are slaves, stooges, bootlickers,
chamchas, chelas and own mother’s flesh eaters supporting the
manusmriti which says that chitpavan brahmins are 1st rate athmas
(souls) , kshatriya & vaishya/ baniya, shudras as 2nd,3rd,4th rate
souls and the ati-shudras the SC/STs 9Untouchables as having no souls at
all. So that all sorts of atrocities can be committed on them. But the
Buddha never believed in any soul. he said all are equal. Therefore
Babasaheb Dr.B.R.Ambedkar made All Awakened Aboriginal Societies to
return back to their original home Buddhism.

Caste has degraded
85% comprising Shudras(BC/OBC), Untouchables(sc), Tribals(st) &
converted minorities (Muslims,Cristian, Sikhs,Lingayats, Buddhists etc)
called Mulnivasis as slaves & victimised them from basic rights!


In Any natural calamity whether drought, flood,epidemic, these
Mulnivasis would be the worst affected as dependents, they lack basic
facilities to face the crisis!
They are the last to employ & the first to fire!
Arogya Rakshakas of all living beings Health workers & the
Muncipalty workers are the best examples in the current scenario! So
Caste is a man made virus worst than any virus including COVID-19!
COVID-19 being a lab created virus may go shortly under the pressure of
curfew & public effort! But the most deadliest than COVID-19
virus called caste will remain to affect us very badly!
After
Independence no effort from the Govt to destroy Like COVID-19, Caste is
not visible to naked eye; it has to be faced to experience as it is
only a notion!
COVID-19 brought the system called “Social
Distancing” for its control to the world ! But for our country, it is
not new, as it is a phenomenon central to caste system! Social
distancing is otherwise a practice of Untouchability!

COVID-19
also separated people but again it is the main charecter of caste as
it’s main purpose is to bring separation in life! Only difference is
that the phenomenon of COVID-19 is temporary while that of caste is
permanent!

In fact, had there been no caste in our country, COVID-19 itself would
not have come to our country owing to its locational advantage in the
globe! It’s a problem of governance by the Murderer of democratic
institution (Modi) who gobbled the Master Key bt tampering the fraud
EVMs/VVPATs to and won elections!
Caste system does not allow good Governance!
Hence, to protect caste system, they first made the women as ‘Slave’
and assigned the responsibility of its propagation! Women as it’s
epicentre follows “Stri-Dharm, Pativrata, purity-pollution, patriarchy,
endogamy, etc to protect caste!
To support her, suitable Family
system, customs, traditions, community system, god’s & goddesses,
festivals, temples, marriage system, festivals, village system etc were
created! To maintain rather strengthen caste solidly &
permanently, Reservation system helped in addition to destroying
leadership among 85% through Chamchas (Agents) for the benefit of 15%!
At the same time, our country cinema came very handy to the
perpetrators of caste to make people , religious, emotional, casteists,
immoral , superstitious, blind followers,
supporters of violence, hate mongers, egoist, selfish, in violation of
all good precepts like killing, stealing, telling lies, sexual
misconduct, and consumption of alcoholic drinks and drugs etc !
The objective of country’s Cinemas/Serials is to inculcate the values
of caste & it’s culture among the educated & the illiterates in
the name of entertainment since, democracy, Republic, constitution,
would promote liberty, equality, fraternity, & justice!
Cinema normalised gundaism (street rowdiism), liquor culture, Violence,
rape, stone worship, caste traditions, Stri-Dharm(followers of
sati-savitri)etc as Indian Culture, !

Taking advantage of the
occasion, Ramayan & Mahabharat Epics whose owners are Valmiki, Vysa
SC/STs serials were started to produce RSS (Rowdy Rakshasa Swayam
Sevaks with ease!
So, COVID-19, Cinema & Caste is a deadly combination for Indians!

So Bahujans should shun Cinema & read Buddha, Basava, Periyar,
Phule & Ambedkar thoughts to consolidate their conviction to fight
the worst deadliest virus called ,”Caste”.

Otherwise, seeing country’s Cinema/serial or listening cinema or Bhakti songs means strengthening Caste System!

To fight COVID-19 both public & Govt have come together, but to
fight the worst virus called caste which has made our life miserable
only the 85% has to get ready since the 15% beneficiaries are rather
making all out effort to maintain the status quo.

“After COVID-19 let’s get ready to chase away Caste”

We are not keeping quite!

Fights are going on:
1. Categorisation
2. Touchable v/s Untouchable
Chitpavan brahman never wanted to give anything- dead against to any
concession to untouchables as they will lose free bonded labours! It
was Babsaheb’s greatness which fetched us so many safeguards!


Chitpavan brahman forced Narayan Guru through Gandhi, not to side with
Ambedkar to show Ezhavas of Kerala as untouchables before Franchise
committee during Round Table Conference so as to reduce the strength of
Untouchables to avoid any constitutional rights ! Chitpavan brahman may
add anybody and delete any body!

He will never give, but creates controversies, confusions, disputes so
that the castes quarrel among them selves based on egos! Meanwhile, reservation in employment punctured by privatisation!
To destroy Ambedkarim, he has to play so many dramas behind the screen
so that reservation beneficiaries fight for pittance among them selves
to lose political power!

Rise Against Hunger

COVID-19 has adversely affected the migrant population, Arogya Rakshakas of all living beings & other … kind and works
COVID-19 Curfew: Domestic Workers And A Class-Caste Divide.
A pandemic like COVID-19 comes with several collateral damages: so,
domestic workers like other vulnerable classes are at risk of being
dealt with disrespectful and discriminatory care at medical facilities
and police violence meted out to Curfew “violators”.


Aboriginal-caste and SC/ST identities have been historically viewed and
represented through the prism of upper-caste, especially chitpavan
brahminical purity-pollution and uncouth-refined standards. Since
applied science is an exercise in social habits and ritualistic
practices, the current hygiene protocol has inadvertently brought back
divisions anew on the lines of caste prejudices.

Provisions of
fixed working hours, paid and willing overtime work, paid annual and
causal leaves, respectful behaviour are equally important for their
work-life balance and self-esteem. If workers at formal workplaces are
entitled to “entertainment” and phone bill reimbursements, why not
domestic workers? For that their work needs to stop being trivialised.


In the time of COVID-19, several well-to-do people have taken to
posting pictures of cleaners, sweepers (Arogya rakshakas of all living
beings) and garbage, saluting the “#COVID
-19warriors”
and urging people to stay put and bid time, because if “they” can that
too with a “cheerful smile”, why can’t we, right? Well, the class irony
couldn’t be far away: “They” have not chosen their profession.

Starvation,
Police Beatings and Covid-19: For Migrant Workers Stuck in Delhi, the
… people fear they along with their children and wives would die of
hunger. …  hundreds of migrant workers at Mumbai’s Bandra … His
income was just enough for his family to last through the month.

COVID-19 curfew means no food or work for rural …
 ’Hunger
will kill us before coronavirus’, say Rohingya in India … “It has
been more than a month since I got my last salary. … but we don’t see
that it has been implemented yet, not even in the capital, New Delhi.

COVID-19. … Coronavirus Puts On Highway To Hunger: Despite Bumper ..

Modi’s poorly planned lockdown won’t save us from … Hunger
 definitely
go a long way in reducing the transmission of the deadly virus.
…Modi’s Covid-19 lockdown speech shows he doesn’t learn from … At
this rate, more people might die of hunger than of coronavirus.
Spreading
of this deadly virus will be more dangerous than the current misery.
…Hunger. Just imagine, the majority of caste conscious mainland.

Share This!

https://theprint.in/opinion/the-road-ahead-for-liberals-is-tough-modis-thalis-were-a-loud-message/399773/

The road ahead for liberals is tough. Modi’s thalis were a loud message

The liberal 99.9% All Aboriginal Awakened Societies i.e., Sarvajan Samaj including SC(including Safai workers who are real Arogya Rakshakas Health Protectors) of all living beings))/STs/OBCs/Religious Minorities and even the poor non-chitpavan brahmins story is still worth pursuing. But liberals would do well to
remember that it is just one more story competing with many others.

These are tough times for liberal Prabuddha Bharat. More so if you are cursed with a sense of aesthetics. The Murderer of democratic institutions and Master of diluting institutions (Modi) who  gobbled the Master Key by tampering the fraud EVMs/VVPATs and won elections remotely controlled by just 0.1% intolerant, violent, ever shooting, mob lynching, number one terrorists of the world, lunatic, mentally retarded foreigners thrown out from Bene Israel Tibet, Africa, Eastern Europe, Western Germany, Northern Europe, South,Russia,Hungary, etc,chitpavan brahmins of Rakshasa Rowdy Swayam Sevaks (RSS) remotely controlling the own mother’s flesh eaters, slaves, stooges, chamchas, chelas and bootlickers of chitpavan brahmins Bevakoof Jhoothe Psychopaths (BJP) full of hatred, intolerance, anger, militancy, violent, number one terrorists of the world, ever shooting, mob lunching, mentally retarded, lunatic towards 99.9% All Aboriginal Awakened Societies including,
SC(including Safai workers who are real Arogya Rakshakas Health Protectors)/STs/OBCs/Religious Minorities and even the non-chitpavan brahmins, asked people to bang thalis in appreciation of the doctors and others fighting the COVID-19 pandemic — after ensuring in February that crucial medical equipment was not reserved for medical personnel and patients.

The liberal edifice is falling to pieces. Instead of a free press,
we now have a free-for-all press. The former Chief Justice of India
Ranjan Gogoi accepted the Modi’s nomination to the Rajya
Sabha soon after his retirement, when the memory of his judicial views in favour of Modi’s in several critical matters was still fresh
in people’s mind. The constitutional value of the ‘separation of powers’ has seldom looked shakier.

The economy lies in tatters.

Communal riots last  for days but no heads roll. There is no
opposition and no respite from the Modi’s overbearing manner.
In this mix drops a virus, and it soon acquires a communal colour.
Liberalism has hardly had it so bad in independent Prabuddha Bharat.

Reasons for people rushing to bang the thalis, is that they think
“Modi is winning. Why should he be complaining? Or bothering with usual suspects accusing him of infantilising his voters when they are happy being just that because of the fraud EVMs/VVPATs: Obedient infants?”

Following instructions to bang thalis. However, over the past six years, this complaint has become common and more frequent among the liberals.

Earlier, ordinary voter was wise and took correct decisions at crucial moments of history such as in 1977, 1984 and 1991.

Why this about-turn?

That is because of the fraud EVMs/VVPATs, but not the Ballot Papers.

So Poke fun at taali, thaali, diya and mombatti all you want. Modi couldn’t care less.

Liberal democracy is premised on individual free will to make a choice.

Philosophers have long contested the idea of free will and rational
choice.

Traditional Western philosophy had the contesting idea of
determinism which meant, contrary to free will, events were guided by
pre-existing causes. Indian philosophy had a similar theory of
Prarabhda. However, the political advance of liberalism/humanism was so powerful in the last century that these contesting ideas were eclipsed by the idea of free will.

Liberal democracies across the world have been bleeding in the past decade. The liberal order is turning upside down, institutions are being torn apart. But even before the likes of Modi, Trump and Erdogan appeared on the political stage, modern philosophers like John Gray had challenged the idea of free will. It is also being challenged by psychologists and neuroscientists. Even if there is free will, its direction can be manipulated, especially by big data, TV channels etc.

Therefore, the voter’s inability or reluctance to exercise rational choice based on the contested idea of free will is a very tenuous link to reach an even more unsustainable conclusion of the infancy of the voter.

We need other tools to understand voter’s/citizen’s behaviour. One way to examine this behaviour, especially in the era of populist leaders, is the concept of Maya, or illusion, which can be magnified manifold by the information technology revolution. We can understand electoral politicsas a battle of images, perception and theatre.

New tech, no alternative story

Electoral politics always had a strong element of theatre. But new technological tools such as WhatsApp, Facebook and Twitter are allowing Modi to give the voters a lot of new messages, images, sensations on a regular basis and generate favourable responses. We need to closely scrutinise the connection between WhatsApp revolution engendered by cheap Jio data and the 2019 Lok Sabha election victory or banging of thalis. Facebook, internet and compliant news channels have made electoral politics in the country overwhelmingly theatrical.

And there is no viable alternative story. The Congress party, a network of patronage and power, in the absence of those, is simply withering away. Other parties modelled on the Congress system are following suit. Arvind Kejriwal has been able to stand up to Modi possibly because he can match Modi in theatrics and in the use of new technology as all of their bosses are chitpavan brahmin birds of the same feather flock together.

Further, new technology has disturbed the traditional way of life of the voter at an unprecedented pace. The voter might be clinging to Modi simply because he presents an image – rather the illusion – that the commonly held notions about the Indian tradition will be preserved.

That’s what banging of thalis and lighting of diyas do

Liberal elite lost control

The rapid technological disruption was preceded by six decades of
reconstruction of all major identities by the liberal method: caste,
religion, family and gender. This reconstruction changed power relations in a short span of time. The debate over the merits of these changes isa separate matter. But these changes have produced anxieties in the certain sections of society, which Modi could be tapping into (Stealth Shadowy hindutva cult)even while benefiting from those changes (OBC-Mandal).

The liberals enjoyed immense authority to produce these changes with support from the Constitutional  system structures. They drew their power from the control over all institutions of production of knowledge such as universities, research institutions and the courts.

These were controlled through the English language, which was the preserve of a tiny liberal elite to a large extent. This language was alien to the large swathes of masses whose allegiance Modi, a native Gujarati, commands in Hindi.

The English language, in the hands of English-speaking liberal elite, became a powerful source of discrimination against people who could not speak English and led to deprivation of opportunities for them. At its best, the English-speaking liberal elite was a benign alien force for them; at its worst, a hostile coloniser of thought and mind.

After the collapse of the Constitutional power network, this English-speaking liberal elite has no emotional and cultural connection with the social milieu where Modi is worshiped, even though he has hardly done anything to change those power relations. Modi has simply changed the packaging. Goods come from the same factories. Modi has just changed the labels to Hindi and has swayed the people — just like how he borrowed talis from Italy, added his thali and crowd-sourced a blockbuster.

The liberal story was a good story and is still worth pursuing. But let us not have illusions of the universality or truth of its values. It is one more story competing in the arena with many others. It is hard work ahead, especially for the liberal elite who may have to give up their privileges (or get co-opted), shed the baggage of English language. A good start can be made by making a resolve: “Thou shall never declare the ordinary mass of people infants, howsoever uncomfortable they may be for you.” Because if we look deeper, then we will find many reasons for the way they behave, opening new ways of engagement.New tech, no alternative story

Electoral politics always had a strong element of theatre. But new technological tools such as WhatsApp, Facebook and Twitter are allowing Modi to give the voters a lot of new messages, images, sensations on a regular basis and generate favourable responses. We need to closely scrutinise the connection between WhatsApp revolution engendered by cheap Jio data and the 2019 Lok Sabha election victory or banging of thalis. Facebook, internet and compliant news channels have made electoral politics in the country overwhelmingly theatrical.

And there is no viable alternative story. The Congress party, a network of patronage and power, in the absence of those, is simply withering away. Other parties modelled on the Congress system are following suit. Arvind Kejriwal has been able to stand up to Modi possibly because he can match Modi in theatrics and in the use of new technology as all of their bosses are chitpavan brahmin birds of the same feather flock together.

Further, new technology has disturbed the traditional way of life of the voter at an unprecedented pace. The voter might be clinging to Modi simply because he presents an image – rather the illusion – that the commonly held notions about the Indian tradition will be preserved.

That’s what banging of thalis and lighting of diyas do

Liberal elite lost control

The rapid technological disruption was preceded by six decades of
reconstruction of all major identities by the liberal method: caste,
religion, family and gender. This reconstruction changed power relations in a short span of time. The debate over the merits of these changes isa separate matter. But these changes have produced anxieties in the certain sections of society, which Modi could be tapping into (Stealth Shadowy hindutva cult)even while benefiting from those changes (OBC-Mandal).

The liberals enjoyed immense authority to produce these changes with support from the Constitutional  system structures. They drew their power from the control over all institutions of production of knowledge such as universities, research institutions and the courts.

These were controlled through the English language, which was the preserve of a tiny liberal elite to a large extent. This language was alien to the large swathes of masses whose allegiance Modi, a native Gujarati, commands in Hindi.

The English language, in the hands of English-speaking liberal elite, became a powerful source of discrimination against people who could not speak English and led to deprivation of opportunities for them. At its best, the English-speaking liberal elite was a benign alien force for them; at its worst, a hostile coloniser of thought and mind.

After the collapse of the Constitutional power network, this English-speaking liberal elite has no emotional and cultural connection with the social milieu where Modi is worshiped, even though he has hardly done anything to change those power relations. Modi has simply changed the packaging. Goods come from the same factories. Modi has just changed the labels to Hindi and has swayed the people — just like how he borrowed talis from Italy, added his thali and crowd-sourced a blockbuster.

The liberal story was a good story and is still worth pursuing. But let us not have illusions of the universality or truth of its values. It is one more story competing in the arena with many others. It is hard work ahead, especially for the liberal elite who may have to give up their privileges (or get co-opted), shed the baggage of English language. A good start can be made by making a resolve: “Thou shall never declare the ordinary mass of people infants, howsoever uncomfortable they may be for you.” Because if we look deeper, then we will find many reasons for the way they behave, opening new ways of engagement.

Patanjali Ayurved pledged its entire shareholding in Ruchi Soya Industries to SBICAP Trustee for the Rs 4,000 crore loan, according to a filing on the exchanges.

https://www.daijiworld.com/news/newsDisplay.aspx?newsID=701663

 The others in this category include: Kudos Chemie, Punjab (Rs.2,326 crore), Baba Ramdev and …

BUSINESS

RBI writes off over Rs 68K cr. loans, Choksi among 50 top wilful defaulters: RTI
   Mon, Apr 27 2020 06:22:59 PM

Mumbai,
Apr 27 (IANS): The Reserve Bank of India (RBI) has admitted to writing off a staggering amount of Rs 68,607-crores due from 50 Top Wilful Defaulters, including absconding diamantaire Mehul Choksi, according to a reply under RTI.

Prominent RTI activist Saket Gokhale had filed an RTI query seeking details of the 50 Top Wilful Defaulters and their current loans status till February 16.

“I filed this RTI because Finance Minister Nirmala Sitharaman and Minister of State for Finance Anurag Thakur, but they had refused to reply to this starred question asked in parliament by Congress MP Rahul Gandhi, in the last budget session, on Feb 16, 2020,” Gokhale told IANS.

Disclosing what the government didn’t, the RBI’s Central Public Information Officer Abhay Kumar provided the replies on Saturday (April 24), with several startling revelations in the ‘diamond-studded list’, said Gokhale.

The RBI said that this amount (Rs 68,607-crore) comprising outstanding and the amounts technically/prudentially Written Off, till September 30, 2019.

“The apex bank also declined to provide the relevant information on overseas borrowers citing a Supreme Court judgement of December 16, 2015,” Gokhale told IANS.

Topping the list is Choksi’s scam-hit company, Gitanjali Gems Limited which owed Rs.5,492 crore, besides other group companies, Gili India Ltd. and Nakshatra Brands Ltd. which had taken loans of Rs 1,447 crore and Rs 1,109 crore, respectively.

Choksi is currently a citizen of Antigua & Barbados Isles, while his nephew and another absconder diamond trader Nirav Modi is in London.

The second in the list is REI Agro Ltd., with an amount of Rs 4,314 crores, and its directors Sandip Jhujhunwala and Sanjay Jhunjhunwala who are already under the scanner of the
Enforcement Directorate (ED) since over a year.

The next on the list in the Rs 4,000-crore bracket is absconding diamantaire Jatin Mehta’s Winsome Diamonds & Jewellery owing Rs 4,076 crore and which is being probed by the Central Bureau of Investigation for various bank frands.

In the Rs 2,000-crore category, there is the Kanpur-based
writing instruments giant, Rotomac Global Pvt. Ltd., part of the famed
Kothari group, which owed Rs 2,850 crore.

The others in this category include: Kudos Chemie, Punjab (Rs.2,326 crore), Baba Ramdev and Balkrishna’s group company Ruchi Soya Industries Ltd., Indore (Rs.2,212 crore), and Zoom Developers Pvt. Ltd., Gwalior (Rs.2,012 crore).

There are 18 companies in the Rs.1K-segment with some prominent names like Harish R. Mehta’s Ahmedabad-based Forever Precious Jewellery & Diamonds Pvt. Ltd. (Rs.,1962 crore), and absconder liquor baron Vijay Mallya’s defunct Kingfisher Airlines Ltd. (Rs 1,943 crore).

Another 25 companies fall in the sub-1K-crore category with outstandings ranging from Rs 605 crore to Rs 984 crore, either individually or as group companies.

Six among the 50 Top Wilful Defaulters are connected with the glittering diamond and/or gold jewellery industries.

“A majority of them have defaulted prominent nationalist banks over the past several years and many of them are either absconding or facing action by various probe agencies and some are under litigation,” Gokhale said.

No industry is sacrosanct as the top 50 willful defaulters
are spread across various sectors of the economy including IT,
infrastructure, power, gold-diamond jewellery, pharma, etc.

“wilful defaulters, bad loans and write-offs”

Reserve Bank of India released a list of 50 wilful defaulters accused of cheating banks whose loans were written off.

Between 2009-10 and 2013-14, scheduled commercial banks had written off Rs 1,45,226.00 crore.

https://m.businesstoday.in/story/bjp-govt-waived-rs-68607-crore-of-bank-loan-defaulters-alleges-congress/1/402270.html

https://ahmedabadmirror.indiatimes.com/news/business/rbi-writes-off-over-rs-68k-crore-loans-mehul-choksi-among-50-top-wilful-defaulters-rti/articleshow/75408573.cms

https://news.abplive.com/news/banks-write-off-over-rs-68000-crore-loans-choksi-mallya-among-50-top-wilful-defaulters-1207859

https://www.moneycontrol.com/news/business/economy/rbi-writes-off-loans-worth-rs-68000cr-wilful-defaulters-include-mallya-choksi-5197751.html

101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,


will hold them back?”




The Awakened One with Awareness replied, “Any such river can be halted


with the dam of mindfulness. This is why he called mindfulness the flood


stopper. With wisdom you can close the flood gates.”









Undertake
work while staying indoors, have to do our work and we have to take
care of the society. Sleep and get up early morning. Follow the curfew
then the work of All Aboriginal Awakened Societies can be done. Train
the parents to teach their children to wash their clothes, take bath and
iron their clothes.
We
can practice concentration  in different postures of the body with our
family members in smaller groups of five-seven within families.

We
have to remember Voice of All Aboriginal Awakened Societies in spirit.
Educate them in English and own mother tongue and also all the 116
classical languages of the world using https://translate.google.com.




Awakened One with Awareness teachings on




When the Awakened One with Awareness was asked






“Chaos is inherent in all compounded things. Strive on with diligence.”


“To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.”

“I never see what has been done; I only see what remains to be done.”

“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”


“It
is better to conquer yourself than to win a thousand battles. Then the
victory is yours. It cannot be taken from you, not by angels or by
demons, heaven or hell.”


“It is better to travel well than to arrive.”


“Peace comes from within. Do not seek it without.”


“The only real failure in life is not to be true to the best one knows.”


“There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.”


“Thousands
of candles can be lighted from a single candle, and the life of the
candle will not be shortened. Happiness never decreases by being
shared.”


“We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”


“What we think, we become.“


Thoughts and ideas go further through action.

“A jug fills drop by drop.”


“An idea that is developed and put into action is more important than an idea that exists only as an idea.”

“Hatred does not cease through hatred at any time. Hatred ceases through compassion.
This is an unalterable law.”


“Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.”


“Holding on to anger is
like grasping a hot coal with the intent of throwing it at someone else;
you are the one who gets burned.”


“In a controversy the
instant we feel anger we have already ceased striving for the truth, and
have begun striving for ourselves.”


“Teach
this triple truth to all: A generous mind, kind speech, and a life of
service and compassion are the things which renew humanity.”


“To understand everything is to forgive everything.”


“You will not be punished for your anger, you will be punished by your anger.”

Health

A healthy mind and body empower us for life.

“Every human being is the author of his own health or disease.”


“Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.”

“The secret of health for both mind and body is not to mourn for the
past, worry about the future, or anticipate troubles, but to live in
the present moment wisely and earnestly.”

“To enjoy good health, to bring true happiness to one’s family, to
bring peace to all, one must first discipline and control one’s own
mind. If a man can control his mind he can find the way to Awakenment
with Awareness and all wisdom and virtue will naturally come to him.”

“To keep the body in good health is a duty … otherwise we shall not be able to keep our mind strong and clear.”


“Without health life is not life; it is only a state of languor and suffering an image of death.”

Life and Living

Life is a journey and wisdom is the North Star.

“He
who experiences the unity of life sees his own Self in all beings, and
all beings in his own Self, and looks on everything with an impartial
eye.”


“Just as a candle cannot burn without fire, men cannot live without a spiritual life.”


“Just as treasures are
uncovered from the earth, so virtue appears from good deeds, and wisdom
appears from a pure and peaceful mind. To walk safely through the maze
of human life, one needs the light of wisdom and the guidance of
virtue.”


“Life is suffering.”

“The foot feels the foot when it feels the ground with bare foot.”

“There has to be evil so that good can prove its purity above it.”


“To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance.”


“When you realize how perfect everything is you will tilt your head back and laugh at the sky.”


“You cannot travel the path until you have become the path itself.”


“Your work is to discover your work and then with all your mind to give yourself to it.”

Compassion,Connection, and Unity

We have an impact, and we’re worth it.

“All
things appear and disappear because of the concurrence of causes and
conditions. Nothing ever exists entirely alone; everything is in
relation to everything else.”


“Ambition is like compassion, impatient both of delays and rivals.”


“Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.”


“You
can search throughout the entire universe for someone who is more
deserving of your compassion and affection than you are yourself, and
that person is not to be found anywhere. You yourself, as much as
anybody in the entire universe deserve your love and affection.”

 Mind, Thought, and Thinking

Our thoughts shape us, and the world around us.

“All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?”


“An
insincere and evil friend is more to be feared than a wild beast; a
wild beast may wound your body, but an evil friend will wound your
mind.”

“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it, unless it agrees with your own reason and your
own common sense.”


“He is able who thinks he is able.”

“It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”

“The mind is everything. What you think you become.”

“Those who are free of resentful thoughts surely find peace.”


“We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”




Personal Development

Master yourself.

“Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.”


“The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.”


“To conquer oneself is a greater task than conquering others.”


“Virtue is persecuted more by the wicked than it is loved by the good.”


“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”

Self-Reliance

Don’t let yourself down.

“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”


“Work out your own salvation. Do not depend on others.”

Speech

Choose your words carefully.

“A
dog is not considered a good dog because he is a good barker. A man is
not considered a good man because he is a good talker.”


“Better than a thousand hollow words, is one word that brings peace.”

“The tongue like a sharp knife … Kills without drawing blood.”

“The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.”


“Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”

Truth

It’s all around us.

“In
the sky, there is no distinction of east and west; people create
distinctions out of their own minds and then believe them to be true.”

“There are only two mistakes one can make along the road to truth; not going all the way, and not starting.”


“Three things cannot be long hidden: the sun, the moon, and the truth.”






in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),


05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-C
orsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,


86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur
110) Classical Uzbek-Klassik o’z
111) Classical Vietnamese-Tiếng Việ

112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,

114) Classical Yiddish- קלאסישע ייִדיש

115) Classical Yoruba-Yoruba Yoruba,

116) Classical Zulu-I-Classical Zulu






Dove-02-june.gif (38556 bytes)



http://www.orgsites.com/oh/awakenedone/


Awakeness Practices


All
84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000
Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the
Buddha taught a large number of practices that lead to Awakeness. This
web page attempts to catalogue those found in the Pali Suttas (DN, MN,
SN, AN, Ud & Sn 1). There are 3 sections:


The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided  into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.

ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas  of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama presentation


from

Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University
in
116 CLASSICAL LANGUAGES

Please Visit: http://sarvajan.ambedkar.org

https://www.youtube.com/watch?v=PPydLZ0cavc

for
Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among the
Buddha’s many devoted followers around the time of the death of their
beloved teacher.

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/


Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart



an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan




of


Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things)  - the art of Giving, taking and Living   to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on

Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
Movement (TPSTEEM). Struggle hard to see that all fraud EVMs are
replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.

Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.

When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 116 languages are translated by https://translate.google.com


Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com,kushinaranibbana@gmail.com

jchandrasekharan@yahoo.com


jchandra1942@icloud.com

sarvajanow@yahoo.co.in

jcs4ever@outlook.com

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.


Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal




Image result for Jagatheesan Former Chairman Bench Court, Bangalore




All Aboriginal Awakened Media Prabandhak
image.png








Peace and joy for all



comments (0)