27 - Fri 2 Apr 2021 LESSON 3637Buddha-Sasana-“The fostering of Discipline”Veganuary 2021-ALL APRIL DUCK FOOLS -அனைத்து ஏப்ரல் வாத்து முட்டாள்கள்
Bevakoof Jhoothe Psychopaths (BJ(P) Ltd) own mothers’ flesh eaters,
slaves, stooges, boot lickers, chamchas, chelas of world class slaves
just 0.1% foreigners kicked out from Bene Israel, Tibet, Eastern Europe,
Western Germany, South Russia, Eastern Europe, Holand anti-national,
traitors chitpavan brahmins of Rowdy Swayam Sevaks (RSS) who are
intolerant, violent, militant, number one terrorists ofthe world, ever
shooting, mob lynching, lunatic, mentally retarded full of hatred,
anger, jealousy, delusioned stupids are tampering the fraud EVMs just to
serve the 99.9% All Aboriginal Awarened Societies (sarvajan Samaj).
They are ALL APRIL DUCK FOOLS as Mad murderer of democratic insttutions (Modi) & Omit Shah have already ommited all their opponents before the election result as they tamper the fraud EVMs only to serve the 99.9% All Aboriginal Awarened Societies (sarvajan Samaj).
Monastic
discipline is probably the most archaic element of Buddhism. While
scriptures vary throughout the Buddhist world, particularly with the
proliferation of the later Mahayana Sutras, the regulations of the
Vinaya are nearly a constant throughout Buddhist Asia.45 The discipline
is preserved by those who maintain the discipline and who ordain nuns
and monks who will maintain the discipline. As long as the discipline is
maintained there will be arahants in the world, as well as the lesser
Noble Ones. As long as there are Noble Ones in the world the Dharma also
will not go too far astray.
Imagine
by way of illustration that the Buddhist Sangha as a whole decided that
from now on the support of a monk will depend on his popularity among
the laity, perhaps in terms of how many students he attracts, how many
people read his books or listen to his Dharma talks, how well he avoids
that most disquieting of words, “renunciation.” Such a change would
compromise the comfort of the Sangha, because it would put its essential
functions under outside less-than-adept influence. It would also
compromise the restraint of effluents, because it would force the monk
into the self-centered and perhaps competitive behavior of actively
seeking approval of others as a matter of livelihood.
Imagine
additionally that members of the Sangha were self-qualified simply by
hanging up their shingle, “Venerable Bo Bo,” with no commitment to the
renunciate life. This would compromise the excellence of the community.
It is easy to imagine how Buddhism would dissolve in a quick flash of
unprecedented popularity. Influence over casual seekers would grow for a
short time, but fewer and fewer people would be inspired or guided into
deep practice and study of the Dharma in the long term. The fostering
of discipline is critical to the resilience of the Sasana.
The
discipline of the scientific community is perhaps its most archaic
element. Interestingly it is not preserved in a uniform document and not
so deliberately studied as the Buddhist Vinaya is. Yet working
scientists and university administrators have an implicit common sense
of what discipline entails and how to regulate it, and are very
sensitive to any assault on its integrity as a community. These various
elements of scientific discipline are for the most part very old,
implicitly understood by working scientists, and show every sign of
enduring into the future.
Imagine,
for instance, that the scientific community as a whole decided that,
from now on, salary and the ability to publish or fund research will
depend entirely on the popularity of the researcher or his research,
perhaps measured in terms of how many students he attracts or how many
people read his results, with special credit for writing a best-selling
book. This would compromise the comfort of the scientific community,
because it would put its critical functions under less-than-adept,
outside influence: popular opinion. It would also compromise the
restraint of mistaken notions, because it would eliminate the guidance
of peer review in favor of a much less expert process of review. It
would represent a race to the bottom.
Imagine
additionally that researchers are self-qualified, simply by hanging up
their shingles, “Professor Bob, BA.” This would compromise the
excellence of the community. It is easy to see how serious science would
dissolve in a short flash of unprecedented popularity. Scientific
understanding would also be compromised when unqualified researchers
publish results with little feedback from perhaps better qualified
members of the scientific community, and when they ignore important
aspects of research in favor of what sells. In the end science would be
largely discredited. Luckily this scenario is unlikely to play itself
out fully, because scientists have a sense of the discipline their
community requires.
Don’t know much about Earth Day? Prep for any Earth Day quiz with these fun facts and bits of trivia.
April 22 is Earth Day, a day where humans everywhere take a minute to be grateful for this planet and the amazing natural resources we’ve benefited from thus far. It’s also a day where we do our best to make sure future generations can continue to enjoy those resources. Maybe you’ll unplug the TV, take a bike to work, plant a tree, make more of an effort recycling.
However you choose to honor it, Earth Day is a great way to jumpstart a lifetime of taking better care of our planet. While you’re celebrating Earth Day (or making plans for the eco-conscious day), take a minute to read our favorite Earth Day facts.
Earth Day facts
1
Earth Day was inspired by Vietnam war protesters.
It was started in 1970 by Wisconsin Senator Gaylord Nelson, after he noticed people protesting the Vietnam War, but not putting any pressure on government about the damage being done to the planet via contaminants like oil spills, pesticides, and deadly smog.
2
The date was chosen to appeal to college students.
April 22 was chosen intentionally by Senator Nelson and grad student Denis Hayes (who went on to internationalize Earth Day and start the Earth Day Network, among other foundations). They strategically selected April 22 in order to attract more college students, who were known for being politically active during that era of protest. The date fell between spring break and final exams.
3
This American holiday had a strong start.
20 million Americans celebrated the first Earth Day in 1970. It has since grown, and has been celebrated in more than 192 countries by over one billion civic-minded supporters.
4
Other countries know it as “International Mother Earth Day.”
That’s the name it was given by the United Nations in 2009. Here in the states, we still call it plain old Earth Day.
5
The Earth Day movement drove the creation of the EPA.
The Environmental Protection Agency (EPA) was approved by President Richard Nixon in 1970 as a result of the Earth Day movement. Legislation on clean air, clean water, toxic substances, and endangered species were passed, too.
6
Everyone can participate in Earth Day.
People of all ages can march, plant trees, clean up their communities, and reduce waste in their own homes (or even try zero waste) with smart Earth Day tips. Proactive corporations and governments often use Earth Day to announce sustainability measures and pledges to support the environment.
7
Earth Day is not the same as Equinox Day.
Equinox Day, which also celebrates the idea of caring for the planet, is held on the first day of spring, March 20. In 2020, Equinox Day occurred on March 19, the earliest arrival of spring in more than a century—in 2021, spring begins as usual on March 20.
8
Earth Day has its own theme song.
The Earth Day Anthem was written in 2013 by Indian poet Abhay Kumar, and has since been recorded in all official UN languages.
9
This global movement has inspired real change.
On Earth Day 2011, 28 million trees were planted in Afghanistan for a “Plant Trees Not Bombs” campaign. In 2012, more than 100,000 people in China rode their bikes in order to reduce CO2 emissions and highlight the amount of pollution created by cars.
10
Each year, the Earth Day theme changes.
In 1990, the spotlight was on global mobilization of environmental issues with a strong focus on recycling. In 2000 it was about global warming and clean energy. 2010 marked the world’s largest environmental service project—A Billion Acts of Green—as well as a 250,000 person climate change rally in Washington, D.C. The theme for Earth Day 2021 is Restore Our Earth, which is intended to be a reminder that while we want to protect our planet, we all also need a healthy Earth to support our lives, health, and survival.
tl;dw: Veganuary 2021 is coming up. This is a public service announcement to show people how easy it is, and why you should go vegan. Veganism is clearly good for the environment, your health, but most importantly the animals. NPC Vegan explains to you in a very simple way, and shows how to do vegan activism correctly.
Show this to everyone you can to try and convert them to veganism. But also show this to vegans so that they can reaffirm why they’re vegan.
Most importantly show this to ex vegans and anti vegans, to show what abusive carnists they are.
This is the most important official vegan documentary you will ever need to watch.
A very special thanks to VegCeps for voicing NPC Vegan:
This is a satirical channel. Edits are for comedic effect. For the full context, please always check the original videos. My thoughts are based solely on personal opinion.
TL;DR: edited to change the meaning of the content.
April
Fools’ Day is believed to have begun in 1582, upon France’s shift from
the Julian calendar to the Gregorian calendar.Those who were slow to
pick up the change of dates were referred to as April fools and became
the butt of jokes especially in India To day.
EVMs: Mayawati has a point, many countries have banned them since they can rig elections.
They have been a part of India’s election process for the last 15 years.
Mayawati
4 times CM of UP who gave best governance by distributing the wealth
proportionately among the Sarvajan Sama i.e., All Aboriginal Awakened
Societies alleged that the Electronic Voting Machines (EVMs) were
managed in favour of the BJP just because Mayawati became eligible to be
the PM of Prabuddha Bharat hence called for a paper ballot election, a
demand also backed by Samajwadi Party chief Akhilesh Yadav.
“The
reports I got have raised the suspicion that the voting machines have
been managed… It appears that voting machines have not registered votes
cast in favour of other parties, or all the votes have been polled for
the BJP. Even Muslim votes have gone to the BJP,” she said.
Bevakoof Jhoothe Psychopaths (BJ(P) Ltd) own mothers’ flesh eaters,
slaves, stooges, boot lickers, chamchas, chelas of world class slaves
just 0.1% foreigners kicked out from Bene Israel, Tibet, Eastern Europe,
Western Germany, South Russia, Eastern Europe, Holand anti-national,
traitors chitpavan brahmins of Rowdy Swayam Sevaks (RSS) who are
intolerant, violent, militant, number one terrorists ofthe world, ever
shooting, mob lynching, lunatic, mentally retarded full of hatred,
anger, jealousy, delusioned stupids are tampering the fraud EVMs just to
serve the 99.9% All Aboriginal Awarened Societies (sarvajan Samaj).
They are ALL APRIL DUCK FOOLS
Asked
about Mayawati’s allegation, Akhilesh Yadav said, “If a question has
been raised on the EVMs, the government should probe. I will also look
at it on my level.”
Even Durai murugan and C Rajendran of DMK including the RSS wanted Ballot Papers instead of EVM when they were in opposition
The
social media, on the other hand, is always full of jokes and rumours
whenever an election is held in India that any button pressed on the
EVMs ensures the vote goes to the BJP (orwhoever is in power).
But the fact that EVMs can be easily tampered with is no rocket science.
They
have been a part of India’s election process for the last 15years.
There is enough evidence to suggest EVMs are also unsafe and unreliable.
WHAT ARE THE THREATS?
1. EVMs can easily be hacked.
2. The complete profile of a voter can be accessed through EVMs.
3. EVMs can be used to manage the results of an election.
4. The EVMs can easily be tampered by an election official.
5. Even the election software of an EVM can be changed.
That
EVMs can be hacked is a threat that has been given not only in India,
but in many other countries, which is why a number of them have banned
the voting machines.
1. Netherlands banned it for lack of transparency.
2. Ireland, after three years of research worth 51 million pounds, decided to junk EVMs.
3. Germany declared EVMs unconstitutional and banned it.
4. Italy also dropped e-voting since its results could be easily managed.
5. In the United States, California and many other states banned EVMs if they did not have a paper trail.
6. According to a CIA security expert, Venezuela, Macedonia and Ukraine stopped using EVMs after massive rigging was found.
7. England and France have never used EVMs.
Senior
BJP leader Subramanian Swamy, along with a professor from Massachusetts
Institute of Technology, had also once said that the EVMs could be
easily tampered with and their results manipulated. Which is why
Mayawati has questioned their use in Uttar Pradesh and other states this
year.
ALL APRIL DUCK FOOLS -அனைத்து ஏப்ரல் வாத்து முட்டாள்கள்
UP
Election Results 2017: Mayawati, No 3, Alleges Rigging. BJP Says ‘Take A
Chill Pill’ As the BJP won a landslide victory in Uttar Pradesh, former
Chief Minister Mayawati blamed it on largescale rigging and threatened
to complain to the Election…
ndtv.com Dr
Subramanian Swamy exposes fault in Electronic Voting Machine (EVM)
(हिंदी) UP Election Results 2017: Mayawati No 3, Alleges Rigging.
As
the BJP headed for a landslide victory in Uttar Pradesh, former Chief
Minister Mayawati blamed it on large scale rigging and threatened to
complain to the Election Commission and go to court and hold an
agitation till the matter was remedied.
“Mad murderer of
democratic institutions (Modi) and Omit Shah, if they are really honest,
they should get this election countermanded and revert to the system of
ballot papers,”Ms Mayawati said. “This issue is so major now that to be
silent about it is to strangle democracy.” They are really honest to
chitpavan brahmins of Rowdy Swayam Sevaks (RSS) as they are slaves of
the slaves serving their masters 99.9% All Awakened Aboriginal Societies
the Sarvajan Samaj.
People don’t believe in EVMs, said Ms
Mayawati, who has a huge voter base among the state’s SC/STs. “Muslims
want to know… they say ‘We haven’t voted for the BJP, so where is the
question of non-BJP voters being transferred to them,” said Mayawati,
who had fielded a large number of Muslim candidates.
“The BJP
has murdered democracy,” she added. In Punjab — where the BJP is
trailing Congress - “they would also have done the same thing but they
got scared”. “If the Election Commission doesn’t listen, I will go to
court, do ‘andolan’ (agitation),” she added.
Accusing the BJP
of rigging even the recently completed civic elections in Maharashtra,
she said “Complaints of faulty EVMs had come through there as well”.
While the BJP had not won an outright victory in the Mumbai civic
elections, under the aggressive leadership of Chief Minister Devendra
Fadnavis, it had closed the gap with four-time winner Shiv Sena, coming
to the position of a close second.
Maha Civic Polls Show EVMs May Be ‘Easily Vulnerable Machines’ A storm of complaints across Maharashtra raise serious doubts about how fool-proof EVMs really are. www.thequint.com
Murderer of democratic institutions (Modi) and Bevakoo Jhoothe Psychopath chief are all CHOR GURU & CHANDAL SHISYA.
Ms Mayawati’s BSP won 80% seats in the recently concluded UP Panchayat
elections. Now after the dreaded DEMONetisation of Murderer of
democratic institutions (Modi), BSP would have won all the seats to
comeback in the state and to implement Sarvajan Hitay Saravjan Sukhay
i.e., for welfare, happiness and peace for all societies.But only in 20
constituencies the EVMs were replaced in UP Assembly election.
She has got full support of Sarvajan Samaj including SC/STs/OBCs/Minorities and the Upper castes.
Because Modi distorted the EVM in 2014 Lok Sabha elections he gobbled the Master Key.
Since
Mayawati gave the best governance as CM of UP, she became eligible to be
the next PM. This was not tolerated by the congress. So they tampered
the EVMs in favour of SP in 2012.
Now the whole world is aware of the fact that the EVMs could be tampered , distorted and rigged.
Sharad Yadav, stirred a controversy of electoral vote. “Ballot paper ke
bare mein samjhane ki zarurat hai…i.e., there must be an awakening on
the use of Ballot paper instead of EVMs until they are entire replaced.
“We have reached a stage where people are demanding hundred per cent
deployment of paper audit trail machine. Our plan is that by 2019, the
whole country will be covered by paper audit trail machines. The budget
for this has been committed now,” Zaidi said while addressing an
international seminar today.
“The
Commission, with certain additional resources, can undertake the
exercise of (holding) simultaneous elections in future. But there are
two pre-conditions.
“One, there should be an amendment in the Constitution through a process
of political consensus and we will need some additional resources in
terms of EVMs (electronic voting machines), etc,” Zaidi said.
Instead of waiting till 2019 the CEC must conduct elections with paper ballots system.
It has been proved any doubt that the EVMs could be tampered.
http://indianexpress.com/…/up-panchayat-polls-bsp-back-to-…/ In the 2014 Lok Sabha elections Ms
Mayawati’s BSP lost all the seats in UP because of these EVMs. But after
some months BSP won with thumping majority with paper ballot system.
the Ex CJI sathasivam had committed a grave error of judgement by
ordering that the EVMs will be replaced in a phased manner as suggested
by the ex CEC Sampath because of the cost of Rs 1600 crores involved in
the entire replacement of the EVMs. Only in 8 out of 543 seats were
replaced in 2014 Lok Sabha elections which helped the Murderer of
democratic institutions (Modi) to gobble the Master Key.
After that all state elections are using the very same EVMs that helped the BJP or Congress and their allies getting selected.
In UP elections only in 20 constituencies the EVMs are being replaced.
The CJI
and CEC must order for paper ballot system till entire EVMs were
replaced. And also order for dissolving the Central and state
governments selected by these EVMs and go for fresh elections with paper
ballot system.
The next general elections are due in 2019.
The paper
audit trail machine or Voter Verified Paper Audit Trail (VVPAT) was
first introduced by the Commission in 2013 in order to enhance
transparency in the polls process and increase electorate’s confidence that their vote goes without error to their desired candidate.
Once the vote is polled, the VVPAT linked EVM immediately takes a
printout and it is preserved for later use to tally in case there is a
dispute in the final result.
Zaidi,
who was speaking on the topic ‘Leveraging Technology for Transparent and
Credible Elections’,stressed that secrecy of voters will be zealously
preserved.
For e-postal ballot, Zaidi said a “safe technology” has been developed and it is being “validated and tested currently….”
Zaidi
said the EC has always marched along with technology despite challenges
coming its way like “controversies and opposition raised by political
parties and activists” while introducing EVMs as replacement
of the paper ballot system.
He said despite these results, the
EVMs “continued to be attacked by activists in various media and
judicial fora on account of alleged lack of transparency”.
“According to these activists, a voter does not get any physical evidence whether his voting has gone to the intended candidate.
This in turn has led to introduction of paper audit trail machines after an order of Supreme Court in 2013,” he said.
The CEC said VVPAT machines hence acted to resolve the queries and clarifications sought by people in this regard.
He added that “not a single” dispute has been reported from the country
vis-a-vis VVPAT usage in polls and the EC has deployed more than 20,000
such paper audit trail machines till now.
While moving forward in this direction, the CEC said the most important thing to be kept in mind was the security of the data.
When the BJP was in opposition even the RSS favoured Paper Ballots but
after it came to power they prefer EVMs and gave tickets to RSS cadres
in support of its hindutva rashtra.
Bevakoof
Jhoothe Psychopaths continue to harass the voters because they are not
bothered about theirvotes as long as the EVMs are there to select them.
And also
the Congress, SP, BJP and all their allies are vultures of a feather
that flock together feeding on the bodies of Sarvajan Samaj voters.
BJP is
using Religion for votes without any action being taken. RSS a non
political party says reservation should be removed which is against our
Modern Constitution. Again no action is being taken. EVMs were
tampered in favour of Murderer of democratic institutions (Modi)
This article is also available in: Deutsch: Keine E-Wahlen in Deutschland
Macedonian: Нема е-гласање во Германија
The
German Federal Constitutional Court decided on 3 March 2009 that
electronic voting used for the last 10 years, including for the 2005
general elections, was unconstitutional and therefore not to be used for the next elections in September 2009.
The court ruled that the use of the electronic machines contradicts the public nature of elections and the equipment used in 2005 had some shortcomings. However, as there has been no evidence of errors in the past, the results of the previous elections remain valid.
The use
of e-voting was challenged by political scientist Joachim Wiesner and
his son, physicist Ulrich Wiesner who complained that the system was not
transparent because the voter could not check what actually happened to
his vote, being actually asked to blindly trust the technology. The
voting machines which are manufactured by the Dutch firm Nedap, do not
print out receipts. In the plaintiffs’ opinion, the results could be
manipulated.
A
petition signed by over 45 000 people in 2005, trying to ban e-voting,
had been rejected by the German Government. Now, the court ruled that
the Federal Voting Machines Ordinance having introduced e-voting was
unconstitutional because it did not “ensure that only such voting
machines are permitted and used which meet the constitutional
requirements of the principle of the public nature of elections.”
Also the
court considered that, differently from the traditional voting system
where manipulations and frauds are much more difficult involving a high
degree of effort and a high risk of detection, “programming errors in
the software or deliberate electoral fraud committed by manipulating the
software of electronic voting machines can be recognised only with
difficulty.” Also, in the court’s opinion, the electors should be able
to verify how their vote is recorded without having to possess detailed
computer knowledge. “If the election result is determined through
computer-controlled processing of the votes stored in an electronic
memory, it is not sufficient if merely the result of the calculation
process carried out in the voting machine can be taken note of by means
of a summarising printout or an electronic display.”
A
campaign against electronic voting has been initiated by EDRi member
Chaos Computer Club together with the Dutch foundation Wij vertrouwen
stemcomputers niet (We don’t trust voting computers) because of the risk
of electronic errors and the potential for abuse.
After a
group of hackers had succeeded in tampering with similar machines in the
Netherlands in 2006, the Dutch Government imposed a moratorium on the
use of electronic voting machines and Ireland also has banned electronic
voting.
German Court Rules E-Voting Unconstitutional (3.03.2009)
‹ IRMA tries to block websitesupEP wants a better balance between Internet security and privacy rights ›
Since Congress started distorting EVM in its favour and
then SP to defeat BSP, It has to be watched as to whose benefit
distorting, rigging and tampering will take place. Now the whole world is aware of the fact that the EVM could be distorted.
खबरदार चुनाव जीतने के लिए भाजपा EVM से छेड़छाड़ कर सकती है | BJP may distort EMV to win election
Just
1% intolerant, violent, militant, shooting, lynching, lunatic, mentally
retarded, terrorist, horrorist cannibal chitpawan brahmin of Rakshasa
Swayam Sevaks (RSS) Jagaran had projected 300 seats for Bahuth Jiyadha
Psychopaths (BJP) and was booked for action.
When the BJP was in opposition the RSS favoured paper ballots. Now
since BJP is in power the want these EVMs to keep tampering in their
favour.
RSS favours paper ballots, EVMs subjected to public scrutinyNew Delhi | Saturday, Aug 28 2010 IST
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about
it, the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling
leading the country to switch over to the EVMs and all these problems
were relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations
were taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,’’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,’’ the editorial said.– (UNI) — 28DI28.xml
Now will the BJP Say ‘Take A Chill Pill’ with its lawmaker Babul Supriyo
allege the RSS. that it has become “inconsequential” and for whose
farewell it is ? Smriti Irani, too, can take a swipe at RSS, saying it
was a case of “sour grapes” when BJP was in opposition.
Now the CEC and CJI must order for dissolution of Central and State
governments selected by these EVMs and go for fresh polls with paper
ballots till the entire EVMs are replaced as we have reached a stage
where people are demanding hundred per cent deployment of paper audit
trail machine. And as the plan is that by 2019, the whole country will
be covered by paper audit trail machines. The budget for this has been
committed now as said by Zaidi.
26 -Thu 1 Apr 2021 LESSON 3637Buddha-Sasana- “The arousing of faith in the faithless”“The increase of the faithful” “The establishment of the true Dhamma”
“The arousing of faith in the faithless”“The increase of the faithful”
Where
there are Noble Ones, trust will be inspired, for they display
first-handthe peace and happiness, wisdom and compassion that result
from completeimmersion in the Buddhist life. The Noble Ones are close at
hand, they teach,they inspire with their deportment, their good works
and their knowledge.They inspire self-reflection concerning one’s own
life, and tend to meltsamsaric tendencies. They are adepts, consulted as
authorities to which folkBuddhists will defer when Dharmic questions
arise. They thereby constrainpopular speculative views of Dharma with a
firm anchor in the practice andunderstanding of the Noble Ones.
Although
most people do not have first-hand access to scientists, the volumeand
continuous production of results gives science much of its reputation
andinfluence in the world, most particularly in the production of
technology,including the wonderful gadgets that now fill our homes, cars
and pockets,along with popular published outreach in the media.
Scientists are popularlyregarded as the experts to whom others defer,
thereby countering popularspeculative views of science with the solid
anchor of scientific research,inhibiting the former from devolving into
pure fantasy.
“The establishment of the true Dhamma”
Buddhism
has been noted as the first world religion. It has proved remarkablein
its resilience, especially considering that no other religion has been
able topenetrate foreign cultures without military conquest as naturally
as Buddhism.This has been possible because the integrity of the
authentic Dharma ispreserved in an excellent community that enjoys
insularity, is strong in itspractice, is sustained by the laity and is
actively involved in its own training.Something as refined as Buddhism
might otherwise easily degrade intosuperstition, pop psychology or
religious intolerance, even in its native culture,but the anchor of the
Sangha is difficult to budge. This theme will bedeveloped further in
Chapters Six and Seven.
The integrity of scientific results is similarly preserved in an excellent
community
that enjoys insularity, engages strong collaborative research, iswell
supported and is actively involved in its own education. Something
asrefined as Science might otherwise easily degrade into the
superstition, magicor wild speculation from which it arose in the first
place, but it doesn’t, eventhough the oddest notions about the domain of
science are rampant outside ofthe firmly planted scientific community.
Ven. Dhammavuddho 30 - The true Dhamma
dhammatube
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The joy & truth in discovering the original teaching of the Buddha.
Buddha-Sasana-“The restraint of effluents related to the present life”“The prevention of effluents … to the next life”
These
two aims, alone among the ten, refer to the results of actual
practicetoward Awakening. Effluents are unwholesome tendencies and
views, thetaints from which the human character is purified on the Path.
The Sanghafunctions in this regard by securing for itself the life most
conducive toupholding Buddhist principles, a life so barren of any
opportunity for personaladvantage that a self can scarcely find root,
except in the mind. Into its steadflow the wisdom and compassion that,
liberated from the tyranny of personalneediness, burst here and there
into various stages of Awakening. In this waythe Sangha, as long as it
follows the discipline scrupulously, producesrelatively effectively
Noble Ones from among its ranks.
Monastics are allowed by their vows to do almost nothing for themselves.
They
are permitted no livelihood, nor trade, and are isolated from
theconventional exchange economy. Their material needs are offered
entirely bythe laity. Monastics are proscribed, except in exceptional
circumstances, fromasking for anything, that is, they do not beg, but
only offer the opportunity togive. On alms rounds they are not to prefer
one house (the wealthy one, or thehome of the French chef) over
another. They are not even allowed to endearthemselves through charm and
wit to families with the intent of garneringbetter or greater
offerings, nor are they allowed to show off any specialpsychic powers
nor talk about attainments to gain in reputation. They can
buildthemselves a dwelling or sew robes for themselves, but if they do
so thesemust be limited in size and quality. They also curtail frivolous
speech, showsand entertainments and self-beautification, they observe
limits on what theycan own or store, and they do not eat after noon. Of
course curtailing sexualactivity is foundational to monasticism,
obviating the most reliable and well-worn route to entanglement in
Samsara.
On the other
hand there are almost no restrictions on what a monastic can dofor
others: on teaching, pastoral care, good works, advice, even physical
labor,as long as it is not compensated. Interestingly, the restrictions
on themonastics’ aid to others for the most part apply to traditional
priestly functions,such as predicting the future, healing or appealing
to the mercy of deities. TheBuddha created an order of renunciates, role
models and teachers, not ofpriests.
Virtually
all of the progress one (lay or monastic) is likely to make on
theBuddhist Path will be directly correlated with what is given up,
physicallyand/or mentally: the physical trappings of life, relations and
obligations likedebt and car ownership, behaviors like partying
flirtatiously or imbibingliberally, needy emotions of lust, greed, envy,
pride, avarice, aversive emotionsof anger, hatred, fear, jealousy,
denial and confusion, the distortion of self-view and having to be
somebody. The Buddhist Path entails a long process ofdisentanglement
strand by strand from soap-operatic existence, ofrenunciation. The power
of the monastic life is in setting high standards ofphysical
renunciation and offering virtually no channel for the
practicalexpression of the afflictive mental factors that refuse to let
go and generallyassault, for a time, even the most dedicated monastic
heart. Within themonastic container, meditation and study quickly
develop ripe and plump fruit.
The
analogous discipline of science develops a different kind of quality in
itspractitioners: talent for research. It implements policies that
provide very highstandards for assessing its quality, for publicizing
results and for allocatingresearch funding and employment where future
results prove most promising.Through continuous discourse at
conferences, in published journals and in informal contexts, research
results are continually refined and reevaluatedcooperatively within the
community to improve their quality. Peer review, andstandards for hiring
professors, granting tenure, awarding research grants, etc.also provide
other forms of constraint and encouragement.
ACRD_110 Ajahn Sucitto - “Training of Respect & Restraint”
Losel Boon Hong Chuah
9.36K subscribers
Ven.
Ajahn Sucitto, the abbot of Cittaviveka, Chithurst Buddhist Monastery,
was born in London, and ordained in Thailand in March 1976.
1978, Tan Ajahn moved to Britain and took up training under Luang Por Sumedho at the Hampstead Buddhist Vihara.
Daily Buddhist Theravada Pali Chanting by VenVajiradhamma Thera
Dhammalink
5.9K subscribers
Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma.
One of the best Pali Buddhist Chanting. It is a very peaceful, tranquil, pleasant and harmonious chanting.
This
Chanting has helped many people to become peace, calm and tranquil,
build mindfulness while listening and/or chant attentively, re-gain
confidence from fear and uncertainty, bring happiness and positive
energy for those who are in sick and those in their last moment in this
very life (as hearing is thought to be the last sense to go in the dying
process). May you get the benefits of this chanting too.
This
compilation consists of Recollection of Buddha (Buddhanusati or
Itipiso), Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.
This
compilation is made possible by Venerable Samanera Dhammasiri getting
the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit was done in 2015. Thanks and Sadhu to all who have assisted
and given me the opportunity to do this compilation especially my
family. May the merits accrue from this compilation share with all. With
Metta, Tissa Ng.
Daily Buddhist Theravada Pali Chanting by VenVajiradhamma Thera
Birth Centenary of Venerable Dr. Acarya Buddharakkhita
Proposed programme to be conducted at
Mahabodhi Mysore
1. Release of Souvenir book of Bada Bhanteji
2. Release of Sarvamitra magazine
3. Release of ‘Carla Home Times’
4. Reprinting and releasing - LIFE OF THE BUDDHA
5. Dhammapada memorising competition
6. One day residential meditation retreat once a month in Classical Kannada
7. Life of the Buddha story telling competition
8. Webinar on the life story of Bada Bhanteji and his services - by Mettaloka ex-students
9. Panel discussion on - ‘Growth of Buddhism in Karnataka’ - with monks, professors and public
10. Meditation retreat for professors and lecturers in Mysore University
11. Meditation retreat for Police department in Mysore
12. Meditation camp for children
13. Pabbajja course for children during Buddha Jayanti
14. Dana service at Beggars’ Rehabilitation Home every full moon day
15. Hospital dana service PK TB & Chest diseases Hospital (PK Sanitorium)
16. Completion of Book ‘AT THE LOTUS FEET OF THE BUDDHA’ and quiz competition for children
17. Plantation of fruit bearing trees in collaboration with the Forest Department, Aranya Bhavan, Mysore
18. Meditation training for homeless people at Jyothinagar, Mysore
19. Special meditation for teachers on the second Saturday of every month
20. Distribution of ‘Life of the Buddha’ book to 400 children including Online
21.Moral Education (introducing ‘Life of Buddha’ in schoolsunder regular time table)
22. Dhamm talks and meditation programmes at orphanage
23. Animal welfare programmes
24. Leadership training programme ( To build good leaders for Mahbodhi to carry out Bada Bhanteji’s vision.
25. Expansion of humanitarian services (Old age home in Mysore)
26. Diksha programme in Mysore
27. Pilgrimage o Buddhist holy places (children and staff)
28. Renovation of Ven.Acarya Buddharakkhita Auditorium
29. Renovation of kitchen and pantry setup donated in the name of Bada Bhanteji on his birth anniversary by Mr. Pala and Ms. Jutta
30. New carpets for the Dhamma Hall sponsored by Nagsen Dhoke and family donated in the name of Bada Bhanteji
31. Setting up of new liberary - Ven. Acarya Buddharakkhita Library
32. Introducing celebration of annual Thanks Giving Day in our calender (Thanks giving to Bada Bhanteji, venerable monks, donors, sponsors, parents and staff)
BSP To Contest Assembly Polls In Bengal, Kerala, Puducherry, Tamil Nadu Alone: Mayawati
The former Uttar Pradesh chief minister said her party has had a bitter experience of aligning with other parties in the past.
She also stated that her party will go alone in the UP assembly elections next year.
Lucknow
(Uttar Pradesh): Bahujan Samaj Party supremo Mayawati on Monday
asserted that her party will contest the assembly elections in West
Bengal, Tamil Nadu, Kerala, and Puducherry on its own, saying the BSP
has had a bitter experience of aligning with other parties in the past.
She also stated that her party will go alone in the UP assembly elections next year.
“We
are working internally on the elections. We do not reveal our strategy.
The BSP will contest on all the 403 assembly seats in UP and will
perform well. The performance of the party will be good in the panchayat
elections in Uttar Pradesh,” she told reporters at an event to pay
tributes to BSP founder Kanshi Ram on his 87th birth anniversary.
The former Uttar Pradesh chief minister said her party has had a bitter experience of aligning with other parties in the past.
“The
experience of our party forging an alliance with others has not been
good. Our party leaders, workers, and voters are highly disciplined.
This is not the case with other parties of the country. In an alliance,
our votes are transferred to the other party, but the votes of the other
party are not transferred to us,” she said.
“This has been a very bad and bitter experience. In the future also, we will not forge any alliance with any party,” she added.
Assembly Elections 2021: BSP to contest Bengal, Tamil Nadu, Kerala …
15-Mar-2021 — Bahujan Samaj Party supremo Mayawati on Monday asserted that her party will contest the assembly elections in …
BSP to contest assembly polls in Bengal, Tamil Nadu, Kerala and …
15-Mar-2021 — Bahujan Samaj Party would contest the assembly elections in West Bengal, Tamil Nadu, Kerala and Puducherry on …
BSP will contest Bengal, Tamil Nadu, Kerala & Puducherry polls on its …
16-Mar-2021
— The BSP chief also said that her party will fight alone in the UP
polls next year, recalling they had a bitter experience …
BSP To Contest Assembly Polls In Bengal, Kerala, Puducherry, Tamil …
15-Mar-2021 — Bahujan Samaj Party supremo Mayawati on Monday asserted that her party will contest the assembly elections in …
‘பாமக’
வின் வெறியாட்டத்தை மறக்க முடியா… மன்னிக்க முடியுமா… சனாதன ‘பாமக’
விற்கு சாவுமணி அடிப்போம். பாமக விற்கு துணைபோன சனாதன - “BJP, Congress,
DMK, ADMK” விற்கும் பாடம் புகட்டுவோம். எங்கள் ஓட்டில் பிஜேபி ஆட்சி, நடக்காது இனி நடக்காது. எங்கள் ஓட்டில் காங்கிரஸ் ஆட்சி, நடக்காது இனி நடக்காது. எங்கள் ஓட்டில் அதிமுக ஆட்சி, நடக்காது இனி நடக்காது. எங்கள் ஓட்டில் திமுக ஆட்சி, நடக்காது இனி நடக்காது. நடந்தே தீரும். நடந்தே தீரும் எங்கள் ஓட்டில் மக்கள் ஆட்சி,சமத்துவ ஆட்சி, நடந்தே தீரும் நடந்தே தீரும். சமூக நீதியின் அடையாளமான சின்னத்திற்கு வாக்களிப்பீர்..
Whereas we find the sublime in the Dhamma, we find in the Buddha’sinstitutional teachings nuts and bolts pragmatism. The Sangha (in this chaptertaken to mean, unless otherwise specified, the monastic order) is an institution.The fundamental purpose of this institution is to produce Noble Ones, saints,the finest in admirable friends, now and in the years to come. Its foundingcharter provides the optimal training conditions for the practice that producesNoble Ones, it also sustains a wholesome and inspiring influence on thebroader Buddhist community, and, as we will see, it ensures the futureauthenticity of the Sasana.
The Sangha has striking parallels with science as an institution, the disciplinedcommunity of scientists organized largely within universities and researchinstitutions. Each, the monastic community and the scientific community, is acomplex system responsible for many things: for training its members, forauthorizing its teachers, for maintaining the integrity of its tradition againstmany misguided and popular notions, for upholding pure standards wherebyits results can be assessed, for encouraging the growth, prosperity andlongevity of its functions, for rewarding patience where results are notimmediately forthcoming, for maintaining harmony among its members, fornurturing a positive perception in the public eye. Just as scientific discipline isintrinsic to the practice and perpetuation of science, and science as we know itwould collapse without it, Vinaya is intrinsic to the practice and perpetuationof the Buddha-Sasana, and Buddhism in all its depth would collapse without it.Both institutions are conservative, exhibiting relatively little change over thecenturies, even while their products can be highly innovative. From theseparallels I will draw helpful analogies to better understand the function of theSangha in terms of the (presumably, for most readers) more familiar scientificinstitution. It is not often enough stated that the founding of the Sangha was a truly monu-
mental achievement. Although there were ascetics in India before the Buddha,“… among all of the bodies of renouncers it was only the Buddhists who in-vented monastic life,”37 that is, who provided an organized institution capableof sustaining its teachings. Consider this observation:
The Buddhist Sangha is likely the world’s oldest human organizationin continual existence on the planet.38
What is more, the Sangha is still entirely recognizable in terms of attire, life-style, practice and function after 100 generations. It was there as greatempires, the Roman, Mongolian, Arab, Lithuanian, Mayan and British, aroseand grew. It was still there as each of those empires collapsed. From India itextended its civilizing reach to Ceylon and Southeast Asia and into Indonesia,into Central Asia where it followed the Silk Road eastward into China andEast Asia and westward as far as the Mediterranean. In modern times it hasbegun to board airplanes and to sprinkle down on North America, Europe,Australia, South America and even Africa. Buddhism has never penetratednew lands nor established itself without the Sangha.
Yet in spite of its robustness the Sangha is delicate. Without any centralizedauthority or substantial hierarchy, its governance is based on the consensus oflocal communities (sanghas) of monks and nuns, its regulations are enforcedthrough an honor system and its support is completely entrusted to the good-will of others. The Buddha could have set up a hierarchy, with something likePope and bishops and a range of severe punishments for transgressingauthority, but he did not. Who would have thought it would last? This amazinginstitution is the product of one genius, who cobbled it together from diverseelements at hand which were observed among the ascetics of his time, clearlyarticulated for it a mission and a charter and released it into the world. And thisgenius is the very same person who revealed the Dharma, among the mostsophisticated and skillfully expounded products of the human mind, and thevery same person who attained complete Awakening without a teacher to lightthe way, the threefold genius we call the Buddha.
Novice monks learning Prayer || Buddhist monks
Sangha Raja
2.5K subscribers
NAMO BUDDHAYA,
Hearty Welcome to our Dhamma service youtube channel.
Sangha Raja is purely dealing with Buddha dhamma in which we share the idea of peace, love, moral life, meditation and many more that it’s purely based on Buddha’s teachings. Sangha Raja is running and taking cared by Ven Sangha Tilaka Bhikkhu with the thought of sharing the message of lord Buddha for the happiness and welfare of this battle-field world.
About this video…
Some newly ordained as Buddhist monks learning ten precepts and prayers.
Taking care of our parents is the greatest blessings in life.
If you have any queries or want to know on any topics regarding Buddha’s teaching please let us know. comment bellow.
NAMO
BUDDHAYA,Hearty Welcome to our Dhamma service youtube channel.Sangha
Raja is purely dealing with Buddha dhamma in which we share the idea of
peace, love…
The Functions of the Discipline
The Buddha most consistently called the body of his teachings not “Dharma,”
not “Sasana,” and certainly not “Buddhism,” but rather “Dharma-Vinaya,” the
doctrine and discipline. On his deathbed the Buddha refused to appoint a
successor, saying to the surrounding monks,
“… what I have taught and explained to you as Dharma and discipline
will, at my passing, be your teacher,”39
The Vinaya is fundamentally about community and about the monastic life
style, the life in accord with the Dharma and thereby the most direct path to
higher attainments. The Vinaya is addressed indeed to monks and nuns, but
throughout it emphasizes the responsibility of the Sangha to the lay
community, and the expectation of support of the Sangha by the lay
community. The Buddha’s teachings on community provide the mechanism
through which the light of the Buddha’s teachings burns brightly, through
which it spreads to attract new adherents and through which it retains its
integrity as it is passed on to new generations.
Here is the Buddha‘s mission statement for the Sangha in ten points:40
The excellence of the Sangha,
The comfort of the Sangha,
The curbing of the impudent,
The comfort of well-behaved monastics,
The restraint of effluents related to the present life,
The prevention of effluents related to the next life,
The arousing of faith in the faithless,
The increase of the faithful,
The establishment of the true Dharma,and
The fostering of Discipline.
Let’s try to understand the functions of monastic discipline point by point in
terms of this mission statement, and to recognize, as a means of further
elucidation, their close counterparts in the discipline of science.
The Sangha must be excellent because it sustains something quitesophisticated and precious, the Dharma, the teachings of the Buddha. The nunsand monks are the designated full-time caretakers of the Dharma. The Vinayaensures the conditions for deep practice and study and for harmony within theSangha. Excellence of the Sangha entails that its membership is exclusive. This is acritical point. Although membership is an opportunity offered in principle toall, its members become exclusive through their vows, through the willingness to take on very simple lives of renunciation, a lifestyle fully in accord withDharma but beyond the consideration of most people. Initially to become amember is quite easy, but sustained membership requires enormous trust in theDharma, recognition of the disadvantages of samsaric life and oodles ofpersonal discipline. In most cases it entails rigorous training in Dharma,meditation and Vinaya. Concentrated in this life among the renunciates, theDharma burns most brightly.41 By way of analogy the scientific community must be excellent because itsustains something sophisticated and productive of rapid progress inunderstanding the nature of our universe. Science concentrates people ofexceptional training into a persistent, stimulating and highly cooperative, if notalways harmonious, community. Excellence also entails that its membership beexclusive, in this case ensured through years of intense education, evaluationand training, culminating in apprenticeship under a senior research scientist toacquire the competence to conduct independent research. “The comfort of the Sangha” The Sangha appears to have been planned as the ideal society writ small. Theexcellence of the Sangha makes that feasible. Internally the Sangha asenvisioned by the Buddha observes no class distinctions, provides anexemplary level of gender equality,42 is regulated in a way to avoid conflictsand maintain harmony, observes procedures to negotiate disagreements shouldthese arise, is democratic and only minimally hierarchical. At the same time, the Sangha is embedded in, and dependent on, a greatersociety, whose values may be often contrary but with which it must harmonize.Accordingly it takes care to conform, or at least provide the perception ofconforming to the expectations of the wider society and certainly its standardsof etiquette. It is worth noting that many, perhaps most, rules observed byBuddhist monks and nuns early on were recommended or inspired by laypeople discontented in one way or another with the behavior of somemonastics.43 Some regulations seem to be symbolic and I suspect purely forpublic perception, that is, not necessarily reflective of the values of the ideal society (for instance, laypeople pay respects to monastics but not vice versa).The uniform appearance of the Buddhist Sangha serves to distinguish themfrom ascetics of other traditions who may observe other standards, and fromthe laity, who have a distinct role. As an ascetic renunciate community, monks and nuns depend completely onmaterial support from the lay community. This affords them the leisure ofpractice, study and good works. Remarkably the Buddha not only makesreceipt of this support mandatory (monastics cannot, for instance, grow theirown food or live off their own resources) but then redoubles this dependenceby limiting the monastic’s right to retain offerings, especially of food, forwhich ownership expires at noon on the day it is offered.44 Monastics are notallowed to engage in exchange, such as Dharma talks for food or blessings formoney. This provides a high degree of insularity from the concerns andinfluences of the outside world, including from the need for livelihood,ensuring among other things that the Dharma will not become a commercialproduct, tweaked for popular appeal. It also means that monastics can engagepatiently in long-term practice toward profound but long-term attainmentwithout the pressure to produce identifiable results.
The scientific community analogously receives material support, throughprofessorships, research grants, etc, from the broader society, both to sustainits (much higher) living standards and to offset the costs of researchequipment, publication, travel and so forth that its functions entail. Thispermits its members engage in nearly full-time research, training and teaching,fulfilling the functions of the community. The assumption of academicfreedom and the institution of tenure gives the scientific community a highdegree of insularity from the prevailing concerns of the outside world,unbiased by politics, religion, superstition, other popular notions, practicalapplications or benefits or profitability. It also means scientists can engagepatiently in long-term research with no pressure to produce identifiable results.
https://youtu.be/MTupfPRGUxY Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies
Emperor Ashoka - Truth Love Beauty Search domain en.satyam-shivam-sundaram.org/articles/ashokaen.satyam-shivam-sundaram.org/articles/ashoka Ashoka
has ordered to build good roads throughout the country to boost trade
and to develop craftsmanship. For the good of travelers, he also ordered
to plant trees on both sides of any road. Wells were dug, sheds and
inns were built. Free medical care was distributed for both humans and
animals.
2nd PUC History Question Bank Chapter 4 Ancient Period … Search domain
https://www.kseebsolutions.com/2nd-puc-history… https://youtu.be/Rmt0gFJJkLc Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies https://youtu.be/SK-_b2d8OHA Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies https://youtu.be/J_s4G8QPVt0 Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies https://youtu.be/ap6gG5kZXFo Ashoka
the great purpose for planting fruit bearing trees throughout the
country to overcome hunger with animated pictures and videos and movies
Jai
Bhim sir. Mythology says that Yadav Krishna was eloped with Kshatria
Rukmini. But Pejawa Sri, pontiff of Udupi Krishna Temple, laments
against the craze of Brahmin girls for the Shudra & Atishudra boys.
He is worried about the audacity of their girls deserting a great
culture!
Jai Bhim sir. In fact, it is we, the Shudra-Atishudras,
should worry about our educated boys going after bleachec Brahmin girls.
This foolishness of our boys is causing great loss to our girls,
innocent parents & our community at large. We wish the pontiff a big
success in restricting his girls.
Jai Bhim sir. Our Finance
Minister Mrs. Nimala Sitaraman said “We are selling the banks because we
want to be in business & I can’t run it efficiently”. Perhaps, she
is the first FM to honestly admit her inefficiency. Now it is for the
people to elect an efficient government with efficient FM.
Jai
Bhim sir. It is disheartening that the India’s economic planners have so
far ignored the thoughts of Babasaheb in the field of economics. But
the time has come to study the importance & relevance of his unique
economic thoughts to lift the country from the persisting allround
crisis.
Jai Bhim sir. Farmers’ leader Rajesh Tikait says, “We
can win only if Jai Ram & Jai Bhim come together”. All the movements
in India began involving ‘Jai Bhim’ society & achieved great
success. But they all failed moserably at end as they ignored the caste
question of ‘Jai Bhim’ society.
Jai Bhim sir. We have seen the
rise & fall of many movements that of communists, socialists,
Gandhians, etc. But none could bring the desired change in the society
as they are all led by the brahminical leaders who are against the
change. Unless Brahminism is destroyed, change is impossible.
Jai
Bhim sir. “The saints in India have never campaigned against caste.
They did not preach that all men were equal. They preached that all men
were equal in the eyes of God - a very innocuous proposition that was
not difficult to preach or dangerous to believe” Babasaheb Ambedkar.
Jai
Bhim sir. “Prof.Foster said, ‘hypothesis was the salt of science;
without hypothesis there is no possibility of fruitful investigation’.
But it is equally true that where the desire to prove a particular
hypothesis is dominant, hypothesis becomes the poison of science”
Babasaheb Ambedkar.
Only
the politicians who are in stupor state of mind go on for begging votes
while the 99.9% All Aboriginal Awakened Societies are now aware that
the Mad murderer of democratic institutions (Modi) of BJ(P)Ltd (Bevakoof
Jhoothe Psychopaths) own mother’s flesh eaters, slaves of slaves,
stooges, boot lickers, Chamchas, chelas why are going to gobble the
master key by tampering the fraud EVMs/VVPAT s remotely controlled by
just 0.1% foreigners kicked out from Bene Israel, Tibet, Africa, Eastern
Europe, Western Germany, South Russia, Western Europe, Hungary
chitpavan brahmins of RSS (Rowdy Swayam Sevaks) who are anti national
traitors, intolerant, violent, militant, number one terrorists of the
world, ever shooting, mob lunching, lunatic, mentally retarded, full of
hatred, anger, jealousy, delusions stupids. Only Ballot Papers can
defeat them and force them to quit Prabuddha Bharat for the welfare,
happiness and peace for all societies as enshrined in our marvellous
modern Constitution.
When
the Buddha returned to visit his princely home after his alms- financed
Awakening, he continued his rounds in the streets of Kapilavastu much
to the distress of his aristocratic father. The alms round was, for the
Buddha, a key feature of the monastic life. Even when food was close at
hand, the alms round was not to be disregarded. For the Buddha the alms
round was not simply a way to feed the monks and nuns: it had a social
role to play in realigning the values of both monastic and lay.
A
monastic is like a house pet: helpless on his own, absolutely and
vulnerably dependent on the kind hand that feeds him, but at the same
time of therapeutic value to that same hand (not to mention cute as a
kitten in his fluffy robes and with his bald head). Like a house pet, a
monastic lives a simple life, needs and possesses little: He does not
have a motorboat on the lake, nor a puppy he is working to put through
college. He is a deliberate renunciate with a lifestyle that leaves
almost no channels for the pursuit of sensual pleasures, the
accumulation of stuff, the quest for personal advantage, nor the
intractable issues that accompany these. The effect is that he settles,
if the mind remains steady, into a state of quiet contentment, a fertile
field of practice indeed.
Accepting
the generosity of the lay graciously, having no resources at all of
one’s own that are not donated, puts the monastic in an uncommon frame
of reference, but does the same for the lay donor as well. Remarkably,
every time the monastic accepts something, the lay donor receives a
gift. This is paradoxical to the Western observer, but if you look
again, you cannot mistake the sugar plums dancing in the donor’s eyes.
Every time the lay person accepts a teaching or benefits from a social
or pastoral service, the monastic receives a gift. The relationship is
unlike what one finds in conventional human affairs. This is an economy
of gifts,36 one that provides much of the context of the most
fundamental Buddhist value and practice, that of dāna, Pali for
generosity.
The Buddha
imagined a harmonious Buddhist community of laity and monastics and he
brought this community to light by organizing the Monastic Sangha. His
idea seems to have been that the presence of the Monastic Sangha would
shape the entire community, the laity taking on its roles entirely
voluntarily, in particular without formal obligations enforced by some
kind of command structure or threats of excommunication.
BCI- The Buddhist Community of India
Awaken Calls - जागो और जगाओ
1.22K subscribers
This
movie contain a Dream of Young team named - BCI : The Buddhist
Community of India- We want to spread Lord Buddha Message to all the
world and want to create a world without Untouchability………..
Celebrating
Birth Centenary of Venerable Dr. Acharya Buddharakkhita is remembered
who quoted thus:There are religions those who believe in the souls of
human beings but not other beings so that any harm could be done on
them. Here we have 1st rate asthma (souls), 2nd, 3rd, 4th rate souls and
people without any soul, so that all sorts of atrocities could be
committed on them. But Buddha never believed in any soul. He said all
are equal. Therefore, we are all Buddhists.
BCI- The Buddhist Community of India
Awaken Calls - जागो और जगाओ
This movie contain a Dream of Young team named - BCI :The Buddhist
Community of India-We want to spread Lord Buddha Message to all the
world and want to create a world without Untouchability
BCI- The Buddhist Community of India
This
movie contain a Dream of Young team named - BCI : The Buddhist
Community of India- We want to spread Lord Buddha Message to all the
world and want to cr…
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Proposed programmes to be conducted by
Maha Bodhi Society, Bengaluru
1. Hundred articles to be written in various magazines about Bada Bhanteji
2. Scholarships for poor students
3. Temporary Pabbajja courses in different parts of Prabuddha Bharat
4. Animals’ welfare programme
5. Sanghadana offering in various monasteries in different parts of Prabuddha Bharat
6. Distribution of hundred Buddha statues
7.Plantation of fruit bearing trees and awareness programmes about hunger and environment
8. Ghamma books to be distributed on a large scale including online
9. Dhamma outreach programme at least in 100 schools and colleges and other instutions including online.
10. Dhamma talks in different Classical Languages (online)
11.Distribution of Tarpaulin to poor people during rainy season
12. Alms-round programme at Gandhinagar, Bengaluruand other areas in Bengaluru
13. Dhammayatra to various villages and towns.
14. Bodhiyatra to Buddhist holy places
15. Renovation of viharas existing in remote areas
16. Starting Ambulance services
17. Renovation of at least hundred homes for the needy
18. Renovation of Bada Bhanteji museum at MBS Bengaluru
19. Life story museum of Bada Bhanteji in every Mahabodhi centres
20. International Buddhist Conference to develop Buddha Sasana which will include participation of monks from Prabuddha Bharat and abroad
21.Free Medical camps
22. Sangha Dana in Buddhist holy places on special occassions like full moon days
23.Meditation retreats for both monks and lay devotees
24. Spreading awareness about BADA BHANTE
25. Postal stamp to be made in Bada Bhanteji’s name by Central Government
26. A souvenir dedicated to Bada Bhanteji
27. Seminars in Universities and Colleges including at least 100 lectures as Acharya Buddharakkhita Dhamma Talk Series
28. To build a Buddha’s atatue and put up a portrait of Bada Bhanteji at Mahabodhi Burns hospital
29. Installation of Bada Bhanteji’s portrait at NIMHANS Campus, Sakalvara
30. Interfaith religious conference
31. To translate the ‘Sayings of Bada Bhante’ book in different languages including online
32. At least one volume of Pali Tipitaka to be translated and published in different Classical languages in Prabuddha Bharat under Tipitaka Grantamala Project including online
33. Reprinting Bada Bhanteji’s books which are out of stock including online
34. To start Mahabodhi Prakriti Vihara in Kethohali near Bengaluru
35. To accept Ashoka Dhammaduta Buddha Vihara in KGF and develop and run
36. To renovate Sevakshetra building and rename it as ACARYA BUDDHARAKKHITA BHAVAN
37. TO START TRUELIFE MAHABODHI HOSPITALS IN BENGALURU DURING THIS YEAR AS DEDICATION TO BADA BHANTEJI
38. A 100 KANNADA DHAMMA LECTURES IN DIFFERENT PARTS OF KARNATAKA IN THE NAME OF BADA BHANTEJI
39. HONOURING OF AT LEAST HUNDRED OLD DEVOTEES WHO HAD RENDERED SERVICES IN THE EARLIER DAYS OF MAHABODHI
40. TO ORGANISE TIPITAKA CHANTING
41. BUDDHIST SITES TOUR IN KARNATAKA
42. To send Bhikkus for Dhammaduta to different parts of Prabuddha Bharat
43. To institute annual awards in the name of Bada Bhanteji for monks and lay people who render selfless service to Buddha Sasana
44. A Calender and greeting card dedicated to Bada Bhanteji
45. Civara dana to atleast 100 Bhikkus
46. Eye operation for the poor
47. To start PhD, MA and BA programmes under Mahabodhi Research Center
48. Visit to jails for giving Dhamma talks
49. To write a small book for school students about the life of Bada Bhanteji
50. Health check-up programmes in schools
51. To name small circle in front of Mahabodhi in Bengaluru as Ven. Acarya Buddharakkhita Circle
52. Chanting for pregnant women at hospitals
53. Samyak Dristi Buddha Vihar to be dedicated in the name of Bada Bhanteji in UP, Saranath-To be built by Ven.Kusaladhammo
54. Design of a website dedicated to Bada Bhanteji - www.buddharakkhita.com
55. Audio cassetes containing Bada Bhanteji’s talks to be obtained specially from USA and also here locally and all to be digitised
56. This year Bhikku Upasampada in Mahabodhi to be dedicated to Bada Bhanteji
57. A 100 portrait of Bada Bhanteji to be distributed in different insitutions in Prabuddha Bharat
58. Honouring of Covid warriors
59. To distribute 100 Bodhi saplings
60. Pilgrimage to Odisha
61. Pali language speaking workshop
Proposed programmes to be conducted by
Mahabodhi Dhammaduta Vihara
1. Plantation of fruit bearing trees, awareness program about hunger an environment in the name of Bada bhanteji
2. Meditation retreat for both monks and lay devotees
3. Awareness about meditation amongst the Lay community
4. One day meditation course in every month
Justice Varadharajan, a Constitutional Expert explained the difference between House and a Home
Dr
Sathyavani Muthu,ed the DMK’s protests against Kula Kalvi Thittam in
1954 and got arrested for the same. She gained popularity both within
and outside the party in the 1950s and she was made propaganda secretary
in 1958. (A Raja currently holds this position). In 1957, she
successfully contested state elections for the first time as an
independent candidate from Perambur constituency. While meeting with
international leaders like Pope Paul and Queen Elizabeth, she brought up
issues of caste and patriarchy.
As
a part of M Karunanidhi’s cabinet in 1974, she worked towards
establishing a law college named after Ambedkar, following up on a
long-standing demand of the SC/ST community. The government mockingly
cited lack of funds and asked the SC/STs to raise half the amount. This
did not deter Dr Muthu, and she proceeded to do just that. Her speech at
an SC/ST association meeting against the Family Planning Scheme got her
removed from the cabinet. It is said that her phone and water
connection, security was withdrawn immediately after the controversial
speech where she claimed the government scheme were targetting the poor
and marginalised.
DMK has been frequently accused of being non-committed to their own
vocal anti-caste cause. The party has been dominated by upper-caste
non-Brahmins. Former Chief Minister of Tamil Nadu, M. Karunanidhi was
the President of the party during Dr Muthu’s time. According to retired
Professor of Tamil at Manonmaniam Sundaranar University, Tho
Paramasivan, “Karunanidhi is wholly responsible for caste issues in this
state.” Dr Muthu quit the DMK citing prejudicial behaviour by M
Karunanidhi and went on to form her own party in 1974.
She
left averring that the DMK had not been serious in supporting the cause
of the SC/STs, and in particular, claimed that Karunanidhi had been
prejudiced against SC/STs. Even within the DMK, there had been
discrimination against SC/ST members of the party despite its avowed
opposition to caste. Government officials had shown themselves to be
persistently obstructive in the implementation of SC/ST welfare
measures. Commenting on Sathyavani Muthu’s revolt, a 1974 Times of India
report opined that Muthu’s exit would not cost the DMK much as the
SC/ST community was never a significant factor for the party.
We’ll
form a new party, sit on the opposition benches, and fight for the
rights of the scheduled castes. We will not let them be exploited and
humiliated endlessly.”
Dr
Muthu did not depart alone; she took with her several other DMK
legislators and promptly set up a new party, the Thazhthapattor Munnetra
Kazhagam or Progressive Federation of the Oppressed. “The time has
come,” she declared, “to form a new party to fight for the rights of the
SC/STs. After Dr Ambedkhar, nobody has taken up the cudgels in real
earnest. …. We’ll form a new party, sit on the opposition benches, and
fight for the rights of the scheduled castes. We will not let them be
exploited and humiliated endlessly.”
When
the Kizhvenmani massacre took place in December of 1968, she rushed to
the village to support the victims. She arranged for the village to be
adopted by the government and built houses and a school.
After
almost 6 decades in politics, Dr Sathyavani Muthu stayed true to her
Self-Respect principles despite the movement taking several forms and
was called the Determined Self Respect Warrior by Periyar. For all her
commendable work, there is little to no information available about her
within mainstream media circles, especially beyond Tamil Nadu.
Sathyavani Muthu Nagar is a residential neighbourhood named after her in
Chennai.
To
learn more about her, she penned her struggles in a book titled My
Agitation which was first released in 1982 by The Justice Press in
Madras. Bhavani Ilavenil also wrote about the struggles of Sathyavani
Muthu and released a book in 2018. The book is titled “Thaltapatta
Makkaluku Kalingnar M. Karunanidhi Seydha Dhroham – Sathyavani Muthu
Varalar” (How Karunanidhi betrayed SC/STs – Dr.Sathyavani Muthu’s
Struggles).
The
recent remarks of Dravida Munnetra Kazhagam (DMK) MP RS Bharathi that
SC/STs got appointed to High Courts only due to the alms (picchai) given
by his party. This was in the context of A Varadarajan getting
appointed a High Court judge in 1974, when the DMK was in power in Tamil
Nadu which is not true. Supreme Court Justice had written to the post
because he was well versed with the Constitution fathered by Dr B R
Ambedkar, unlike Bharati who thinks that DMK wrote the Constitution as
he became a lawyer with the help of DMK and not after studying the
Constitution.
SC/ST
Scholars are of the view that prior to their community getting
categorised as scheduled castes intellectuals from the group debated and
discussed with the British in equal terms.
In
1891, Pandit Iyothee Thass founded the “Dravida Mahajana Sabha”, much
before Periyar started using the word ‘Dravidian’. Also, Thass and
Reverend John Rathinam, founder of “Dravida Kazhagam” started a magazine
called “Dravida Pandian.”
Pallikonda
Krishnasamy, a Scheduled Caste leader contested an election in 1940,
under the “rising sun” symbol. The symbol was acquired by the DMK,
officially, in 1958. However in 1957, DMK patron M Karunanidhi,
contested under the very same symbol and entered the assembly for the
first ever time from Kulithalai constituency.
Pointing
to the sequence of events, Stalin Rajangam, a researcher based in
Madurai, said that it is the SC/STs who have to claim that the DMK got a
lease of life because of the SC/STs. He said, “If we consider history
and the background, it is the SC/STs who should be making such remarks
against the DMK and not vice versa.”
According
to him, understanding the difference between SC/ST politics and
Dravidian politics is important to interpret such unfounded remarks.
“SC/ST
politics is played at the national level, whereas Dravidian politics is
limited just to Tamil Nadu. When issues concerning reservations arise,
the SC/STs from Tamil Nadu too get included. So DMK’s statement on
SC/STs becoming judges is logically wrong. SC/STs are not their prime
concern, if they get along well with them and Bharathi’s remark has only
reflected that” he said.
It
was because of MC Raja, a Scheduled Caste icon’s effort, the government
authorised the use of the words ‘Adi Dravidar’ in official records.
Later, Dravidian parties normalised the usage, even in private
conversations added the research scholar.
Right from 1916, when the Justice Party was born, fight against Brahmanism was the prime agenda of the Dravidian movements.
Case of Justice Varadarajan
Debunking
the theory that it was DMK which spearheaded the social justice
movement, Gowthama Sanna alleged that the DMK hijacked the right won by
the SC/STs.
“Before
reservations were introduced, the then Madras Presidency passed an
order providing caste-based reservation in government jobs and colleges.
In 1951, a Brahmin named Champakam Dorairajan filed a case against it
in the Madras High Court and the Court struck down the GO. The Supreme
Court too upheld the High Court’s judgement. Thereafter SC/STs began to
protest. The then Union Law Minister Ambedkar criticised the Madras High
Court Judge Rajamannar for striking down the reservation order. As that
was the first instance of a sitting law minister publicly criticising a
sitting judge, it provoked a debate in Parliament which led to the
first amendment in our Constitution. That amendment protected socially
weaker sections from social injustice. That move clearly showed that it
was Ambedkar who ensured the incorporation of SC/ST rights in the
Constitution. Periyar fought for the rights of backward classes and not
for that of SC/STs”
This being a fact, the DMK’s claim of appointing Varadarajan as a High Court judge is untrue.
Tracing
the appointment of A Varadharajan to the High Court, he said that
Varadarajan became an advocate in 1944 ahead of the DMK’s birth in 1949.
In 1967, when the DMK assumed office for the first time, he was already
a district judge and by 1973 he was made an additional judge in the
Madras High Court
Since
he was the senior-most coupled with the fact that the High Court didn’t
have a Scheduled Caste judge, he was tipped to become a permanent
judge, added and alleged that the DMK government sat on the
recommendation of the Chief Justice appointing Varadarajan as a
permanent judge. After a delay of six months, Karunanidhi, the then
chief minister had no choice but to forward the recommendation that
resulted in Varadarajan’s appointment. Six years later, he was promoted
to the Supreme Court. “
This
being the case, it is surprising to hear that the DMK played a role or
gave alms (Pichai) to a Scheduled Caste judge to move up the hierarchy?”
However
the servants and slaves of 99.9% All Aboriginal Awakened Societies
(Sarvajan Samaj) Masters will be served by tampering the fraud EVM/VVPAT
by the Mad murderer of democratic institutions (Modi) remotely
controlled by foreigners kicked out from Bene Israel, Tibet, Africa,
Eastern Europe, Western Germany, South Russia, Western Europe, Holand
chitpavan brahmins of Rowdy Swayam Sevaks (RSS), who are intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lynching, lunatic, mentally retarded practicing hatred, anger,
jealousy, delusion, stupidity till they are forced to quit Prabuddha
Bharat people who are calm, quiet, alert, attentive having equanimity
mind with a clear understand that everything is changing.
ஒரு அரசியலமைப்பு நிபுணர் நீதிபதி வனதராஜன் இல்லற்கும் வீட்டிற்கும் வேறுபாடு விளக்கினார்
டாக்டர்
சத்யவானி முத்தூ, தி.மு.க.
1954 மற்றும் அதே கைது. அவர் உள்ளே புகழ் பெற்றார்
1950 களில் கட்சிக்கு வெளியேயும், அவர் பிரச்சார செயலாளராகவும் இருந்தார்
1958 ஆம் ஆண்டில் (ஒரு ராஜா தற்போது இந்த நிலைப்பாட்டை வைத்திருக்கிறார்). 1957 இல்,
ஒரு முதல் முறையாக மாநிலத் தேர்தல்களை வெற்றிகரமாக போட்டியிட்டது
பெரம்பூர் தொகுதியில் இருந்து சுயாதீனமான வேட்பாளர். சந்திப்பு போது
போப் பால் மற்றும் ராணி எலிசபெத் போன்ற சர்வதேச தலைவர்கள், அவர் வளர்ந்தார்
சாதி மற்றும் ஆணாதிக்கத்தின் சிக்கல்கள்.
உடன்
1974 ஆம் ஆண்டில் கருணாநிதி அமைச்சரவை ஒரு பகுதியாக, அவர் பணிபுரிந்தார்
அம்பேத்கருக்கு பெயரிடப்பட்ட ஒரு சட்டக் கல்லூரியை நிறுவுதல், பின்வருமாறு தொடர்ந்து
SC / ST சமூகத்தின் நீண்டகால கோரிக்கை. அரசாங்கம் கேலிக்குரியது
நிதி இல்லாததால், SC / STS ஐ அரை அளவை உயர்த்தும்படி கேட்டது. இதற்கிடையில்
டாக்டர் முத்துவைத் தடுக்கவில்லை, அவள் அதை செய்யத் தொடர்ந்தாள். அவரது பேச்சு மணிக்கு
குடும்ப திட்டமிடல் திட்டத்திற்கு எதிராக ஒரு SC / செயின்ட் சங்க கூட்டம் அவளுக்கு கிடைத்தது
அமைச்சரவை இருந்து நீக்கப்பட்டது. அது அவரது தொலைபேசி மற்றும் தண்ணீர் என்று கூறப்படுகிறது
இணைப்பு, சர்ச்சைக்குரிய பின்னர் பாதுகாப்பு உடனடியாக திரும்பப் பெற்றது
அரசாங்கத் திட்டம் ஏழைகளை இலக்காகக் கொண்டதாகக் கூறினார்
மற்றும் ஓரங்கட்டப்பட்ட.
DMK அடிக்கடி தங்கள் சொந்த கடமைப்பட்டதாக இருப்பதாக குற்றம் சாட்டப்பட்டுள்ளது
குரல் எதிர்ப்பு சாதி காரணம். கட்சி மேல்-சாதிக்கு ஆதிக்கம் செலுத்துகிறது
அல்லாத பிராமணர்கள். தமிழ்நாட்டின் முன்னாள் முதலமைச்சர் எம். கருணாநிதி ஆவார்
டாக்டர் முத்து காலத்தில் கட்சியின் ஜனாதிபதி. ஓய்வு பெற்றபடி
மனொன்மணமுன்னிய சுந்தரநார் பல்கலைக்கழகத்தில் தமிழ் பேராசிரியர், தோவ்
“கருணாநிதி இந்த சாதி பிரச்சினைகளுக்கு முற்றிலும் பொறுப்பானவர்
நிலை.” டி.எம்.கே.
கருணாநிதி 1974 ல் தனது சொந்த கட்சியை உருவாக்கினார்.
அவள்
DMK காரணத்தை ஆதரிப்பதில் டி.வி.கே.
SC / STS, குறிப்பாக, கருணாநிதி என்று கூறினார்
SC / STS க்கு எதிராக பாரபட்சமாக இருந்தது. DMK க்குள் கூட, அங்கு இருந்தது
கட்சியின் எஸ்.சி. / செயின்ட் உறுப்பினர்களுக்கு எதிரான பாகுபாடு காட்டியது
சாதிக்கு எதிர்ப்பு. அரசாங்க அதிகாரிகள் தங்களை காட்டியுள்ளனர்
SC / ST நலன்புரி செயல்படுத்துவதில் தொடர்ந்து தடுக்கிறது
நடவடிக்கைகள். சத்யவானி முத்துயின் கிளர்ச்சி பற்றிய கருத்து, 1974 முறை இந்தியா
Muthu இன் வெளியேறும் DMK க்கு செலவாகாது என்று அறிக்கை கூறியது
SC / ST சமூகம் கட்சிக்கு ஒரு குறிப்பிடத்தக்க காரணியாக இருந்தது.
நாம் வேண்டும்
ஒரு புதிய கட்சியை உருவாக்குங்கள், எதிர்க்கட்சி பெஞ்சில் உட்கார்ந்து, போராட வேண்டும்
திட்டமிடப்பட்ட சாதிகளின் உரிமைகள். நாம் அவர்களை சுரண்டப்பட மாட்டோம்
முடிவில்லாமல் இழிந்தது. ”
டாக்டர்
முத்து தனியாக செல்லவில்லை; அவள் பல டி.எம்.கே.
சட்டமன்ற உறுப்பினர்கள் மற்றும் உடனடியாக ஒரு புதிய கட்சி அமைக்க, thazhthapattor munnetra
கஜகாம் அல்லது ஒடுக்கப்பட்ட முற்போக்கான கூட்டமைப்பு. “நேரம் உள்ளது
வாருங்கள், “என்று அவர் அறிவித்தார்,” உரிமைக்காக போராட ஒரு புதிய கட்சியை உருவாக்கினார்
SC / STS. டாக்டர் அம்பேத்கார் பிறகு, யாரும் உண்மையான cudgels எடுத்து இல்லை
ஆர்வமாக. …. நாம் ஒரு புதிய கட்சியை உருவாக்குவோம், எதிர்க்கட்சி பென்சில் உட்கார்ந்து, மற்றும்
திட்டமிடப்பட்ட சாதியினரின் உரிமைகளுக்காக போராட வேண்டும். நாம் அவர்களை அனுமதிக்க மாட்டோம்
முடிவில்லாமல் சுரண்டப்பட்டு இழிந்தது. ”
எப்பொழுது
1968 டிசம்பரில் Kizhvenmani படுகொலை நடந்தது, அவர் விரைந்தார்
பாதிக்கப்பட்டவர்களுக்கு ஆதரவளிக்க கிராமம். கிராமத்திற்கு அவர் ஏற்பாடு செய்தார்
அரசாங்கம் மற்றும் கட்டப்பட்ட வீடுகள் மற்றும் ஒரு பள்ளி மூலம் ஏற்றுக்கொள்ளப்பட்டது.
பின்
அரசியலில் கிட்டத்தட்ட 6 தசாப்தங்களாக, டாக்டர் சத்யவானி முத்தூ அவளுக்கு உண்மையாக இருந்தார்
சுய மரியாதை கொள்கைகளை பல வடிவங்கள் எடுத்து இருந்த போதிலும்
பெரியார் மூலம் உறுதியான சுய மரியாதை போர்வீரன் என்று அழைக்கப்பட்டது. எல்லாவற்றிற்கும்
பாராட்டத்தக்க வேலை, அவளைப் பற்றி எந்த தகவலும் கிடைக்கவில்லை
முக்கிய ஊடக வட்டங்களில், குறிப்பாக தமிழ்நாட்டிற்கு அப்பால்.
சத்யவானி முத்து நகர் அவளுக்கு பெயரிடப்பட்ட ஒரு குடியிருப்பு அக்கம் ஆகும்
சென்னை.
க்கு
அவளைப் பற்றி மேலும் அறிய, என் பட்டியலிடப்பட்ட ஒரு புத்தகத்தில் அவள் போராட்டங்களை எழுதினார்
1982 ஆம் ஆண்டில் நியாயம் பத்திரிகையால் வெளியிடப்படும் கிளர்ச்சி
சென்னை. சத்யவானியின் போராட்டங்களைப் பற்றி பவானி Ilavenil எழுதினார்
முத்து மற்றும் 2018 இல் ஒரு புத்தகத்தை வெளியிட்டது. புத்தகம் “தல்தபட்டா என்ற தலைப்பில் உள்ளது
Makkaluku Kalingnar எம். கருணாநிதி சீதா த்ரோஹம் - சத்யவானி முத்து
Varalar “(கருணாநிதி SC / STS காட்டிக் கொடுத்தார் - டாக்டர் .sathathanaani muthu தான்
போராட்டங்கள்). https://thefederal.com/…/did-tn-dalits-piggyBacke-on../
என்று
Dravida Munnetra Kazhagam (DMK) MP RS Bharath சமீபத்திய கருத்துக்கள் என்று
SC / STS அப்ஸ் (பிக்சாய்) காரணமாக உயர் நீதிமன்றங்களுக்கு நியமிக்கப்பட்டார்
அவரது கட்சி மூலம். இது ஒரு வரதராஜன் வரவிருக்கும் சூழலில் இருந்தது
1974 ஆம் ஆண்டில் ஒரு உயர் நீதிமன்ற நீதிபதியை நியமித்தது, டி.வி.கே.
Nadu உண்மை இல்லை. உச்ச நீதிமன்ற நீதிபதி பதவிக்கு எழுதியிருந்தார்
ஏனெனில் அவர் டாக்டர் பி ஆர் தந்தை தந்தை கொண்ட அரசியலமைப்புடன் நன்கு அறிந்திருந்தார்
பாரதி போலல்லாமல், தி.மு.க. அரசியலமைப்பை எழுதியதாக நினைக்கும் பாரதி போலல்லாமல்
அவர் டி.எம்.கே. உதவியுடன் ஒரு வழக்கறிஞராகவும், படித்த பிறகு அல்ல
அரசியலமைப்பு.
எஸ்.சி. / செயின்ட்
அறிஞர்கள் தங்கள் சமூகத்திற்கு முன்னதாகவே கருதுகின்றனர்
குழுவில் இருந்து திட்டமிடப்பட்ட சாதிகள் புத்திஜீவிகளாக வகைப்படுத்தப்பட்டது
பிரிட்டனுடன் சமமான வகையில் விவாதிக்கப்பட்டது.
உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது, மிகவும்
PE க்கு முன் உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது, மிகவும்
Periyar வார்த்தை ‘திராவிட’ வார்த்தை பயன்படுத்தி தொடங்கியது. மேலும், தி டாஸ் மற்றும்
“திராவிட கஜகாம்” நிறுவனர் ரெவர்டு ஜான் ரதினம் ஒரு பத்திரிகை தொடங்கியது
என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா
கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில் போட்டியிட்டார்,
“உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக, 1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க.
அதே சின்னத்தின் கீழ் போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது
Kulithalai தொகுதியில் இருந்து முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு ஆராய்ச்சியாளர்
மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS என்று கூறினார்
SC / STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார், “நாங்கள் வரலாற்றை கருத்தில் கொண்டால்
மற்றும் பின்னணி, இது SC / STS போன்ற கருத்துக்கள் செய்ய வேண்டும்
தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது
திராவிட அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC / செயின்ட்
அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில் டிராவிடியன் அரசியலில் உள்ளது
தமிழ்நாட்டிற்கு மட்டுமே வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான பிரச்சினைகள் எழும் போது,
தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே தி.மு.க.
SC / STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின் பிரதானமாக இல்லை
கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த அங்கீகாரம் பெற்றது.
பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக பயன்படுத்துகின்றன
உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு
இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறது
SC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை கடந்து சென்றார்
அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான இட ஒதுக்கீட்டை வழங்குதல்.
1951 ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற பெயரில் ஒரு பிராமணர் ஒரு வழக்கு தாக்கல் செய்தார்
சென்னை உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில் சென்றார். உச்சம்
நீதிமன்றம் கூட உயர் நீதிமன்ற தீர்ப்பை உறுதிப்படுத்தியது. பின்னர் SC / STS தொடங்கியது
எதிர்ப்பு. பின்னர் தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர் மெட்ராஸ் உயர் விமர்சித்தார்
நீதிமன்ற நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு உத்தரவைத் தாக்கும். அதை போல
ஒரு உட்கார்ந்திருந்த சட்ட மந்திரி முதல் உதாரணமாக ஒரு குற்றவாளியாக இருந்தார்
நீதிபதி நீதிபதி, பாராளுமன்றத்தில் ஒரு விவாதத்தை தூண்டிவிட்டார், இது வழிவகுத்தது
எங்கள் அரசியலமைப்பில் முதல் திருத்தம். அந்த திருத்தம் சமூகமாக பாதுகாக்கப்படுகிறது
சமூக அநீதியில் இருந்து பலவீனமான பிரிவுகள். அந்த நடவடிக்கை தெளிவாக காட்டியது
எஸ்.சி. / செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார்
அரசியலமைப்பு. பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார்
SC / STS க்கு ”
இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக வரதராஜனை நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல்
உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார்
1944 ஆம் ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு வழக்கறிஞராக ஆனார்.
1967 ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது, அவர் ஏற்கனவே இருந்தார்
ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர் ஒரு கூடுதல் நீதிபதியாக இருந்தார்
மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார்
ஒரு திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார்
நீதிபதி, சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக கூறப்படுகிறது
முக்கிய நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல்
நிரந்தர நீதிபதி. ஆறு மாத காலத்திற்குப் பிறகு கருணாநிதி, பின்னர்
முதலமைச்சர் பரிந்துரைத்தவரை முன்னெடுப்பதற்கு வேறு வழியில்லை
வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு ஆண்டுகளுக்கு பின்னர், அவர் ஊக்குவித்தார்
உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக இருக்கிறது
alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர் வரிசைக்கு செல்ல? “
எஸ்.சி.
/ செயின்ட்
அறிஞர்கள் தங்கள் சமூகத்திற்கு முன்னதாகவே கருதுகின்றனர்
குழுவில் இருந்து திட்டமிடப்பட்ட சாதிகள் புத்திஜீவிகளாக
வகைப்படுத்தப்பட்டது
பிரிட்டனுடன் சமமான வகையில் விவாதிக்கப்பட்டது.
உள்ள
1891, Pandit iyothee thass “Dravida Mahajana Sabha” நிறுவப்பட்டது,
மிகவும்
Periyar வார்த்தை ‘திராவிட’ வார்த்தை பயன்படுத்தி தொடங்கியது. மேலும், தி
டாஸ் மற்றும்
“திராவிட கஜகாம்” நிறுவனர் ரெவர்டு ஜான் ரதினம் ஒரு பத்திரிகை தொடங்கியது
என்று அழைக்கப்படும் “திராவிட பாண்டியன்.”
பல்லிகொண்டா
கிருஷ்ணசாமி, ஒரு திட்டமிடப்பட்ட சாதி தலைவர் 1940 ல் தேர்தலில்
போட்டியிட்டார்,
“உயரும் சூரியன்” சின்னத்தின் கீழ். அந்த சின்னம் தி.மு.க.
அதிகாரப்பூர்வமாக, 1958 ஆம் ஆண்டில் 1957 ஆம் ஆண்டில், தி.மு.க.
அதே சின்னத்தின் கீழ் போட்டியிட்டு, சட்டமன்றத்தில் நுழைந்தது
Kulithalai தொகுதியில் இருந்து முதல் நேரம்.
சுட்டிக்காட்டி
நிகழ்வுகள் வரிசைக்கு, ஸ்டாலின் ராஜாங்கம், அடிப்படையிலான ஒரு
ஆராய்ச்சியாளர்
மதுரை, டி.எம்.கே. ஒரு கிடைத்தது என்று கூறும் SC / STS என்று கூறினார்
SC / STS காரணமாக வாழ்க்கையின் குத்தகை. அவர் கூறினார், “நாங்கள் வரலாற்றை
கருத்தில் கொண்டால்
மற்றும் பின்னணி, இது SC / STS போன்ற கருத்துக்கள் செய்ய வேண்டும்
தி.மு.க. மற்றும் அதற்கு எதிராக மாறாக அல்ல. ”
படி
அவரை, SC / ST அரசியலுக்கும் வித்தியாசத்தை புரிந்துகொள்வது
திராவிட அரசியலை இத்தகைய ஆதாரமற்ற கருத்துக்களை விளக்குவது முக்கியம்.
“SC / செயின்ட்
அரசியலில் தேசிய மட்டத்தில் நடித்துள்ளார், அதேசமயத்தில் டிராவிடியன்
அரசியலில் உள்ளது
தமிழ்நாட்டிற்கு மட்டுமே வரையறுக்கப்பட்டுள்ளது. இட ஒதுக்கீடு தொடர்பான
பிரச்சினைகள் எழும் போது,
தமிழ்நாட்டிலிருந்து SC / STS கூட சேர்க்கப்பட்டுள்ளது. எனவே தி.மு.க.
SC / STS நீதிபதிகள் தர்க்கரீதியாக தவறு. SC / STS அவர்களின் பிரதானமாக
இல்லை
கவலை, அவர்கள் நன்றாக சேர்ந்து மற்றும் பாரதியின் கருத்து மட்டுமே
என்று அவர் கூறினார் “அவர் கூறினார்.
அது
ஏனெனில் MC ராஜா, ஒரு திட்டமிடப்பட்ட சாதி சின்னத்தின் முயற்சி, அரசாங்கம்
அதிகாரப்பூர்வ பதிவுகளில் ‘ஆதி திராவிடர்’ என்ற வார்த்தைகளை பயன்படுத்த
அங்கீகாரம் பெற்றது.
பின்னர், திராவிடக் கட்சிகள் பயன்பாட்டை சாதாரணமாக பயன்படுத்துகின்றன
உரையாடல்கள் ஆராய்ச்சி அறிஞரைச் சேர்த்தது.
1916-ல் இருந்து, நீதி கட்சி பிறந்த போது, பிராமணியம் எதிராக போராட
திராவிட இயக்கங்களின் பிரதான நிகழ்ச்சிநிரல் ஆகும்.
நீதிபதி வரதராஜன் வழக்கு
Dealunking.
அது சமூக நீதியை முன்னெடுத்த DMK என்று கோட்பாடு
இயக்கம், Gowthama Sanna DMK சரியான வெற்றி பெற்றது என்று கூறப்படுகிறது
SC / STS.
“முன்
இட ஒதுக்கீடு அறிமுகப்படுத்தப்பட்டது, பின்னர் மெட்ராஸ் ஜனாதிபதி ஒரு முறை
கடந்து சென்றார்
அரசாங்க வேலைகள் மற்றும் கல்லூரிகளில் சாதி அடிப்படையிலான இட ஒதுக்கீட்டை
வழங்குதல்.
1951 ஆம் ஆண்டில், ஷாம்பகாம் டோரையஜன் என்ற பெயரில் ஒரு பிராமணர் ஒரு
வழக்கு தாக்கல் செய்தார்
சென்னை உயர்நீதிமன்றத்தில் மற்றும் நீதிமன்றத்தில் சென்றார். உச்சம்
நீதிமன்றம் கூட உயர் நீதிமன்ற தீர்ப்பை உறுதிப்படுத்தியது. பின்னர் SC /
STS தொடங்கியது
எதிர்ப்பு. பின்னர் தொழிற்சங்க சட்டம் அமைச்சர் அம்பேத்கர் மெட்ராஸ் உயர்
விமர்சித்தார்
நீதிமன்ற நீதிபதி ராஜமன்னர் இட ஒதுக்கீடு உத்தரவைத் தாக்கும். அதை போல
ஒரு உட்கார்ந்திருந்த சட்ட மந்திரி முதல் உதாரணமாக ஒரு குற்றவாளியாக
இருந்தார்
நீதிபதி நீதிபதி, பாராளுமன்றத்தில் ஒரு விவாதத்தை தூண்டிவிட்டார், இது
வழிவகுத்தது
எங்கள் அரசியலமைப்பில் முதல் திருத்தம். அந்த திருத்தம் சமூகமாக
பாதுகாக்கப்படுகிறது
சமூக அநீதியில் இருந்து பலவீனமான பிரிவுகள். அந்த நடவடிக்கை தெளிவாக
காட்டியது
எஸ்.சி. / செயின்ட் உரிமைகளை உள்ளடக்கிய அம்பேத்கர் ஆவார்
அரசியலமைப்பு. பின்தங்கிய வகுப்புகளின் உரிமைகளுக்கு பெரியார் போராடினார்
SC / STS க்கு ”
இது ஒரு உண்மையாக இருப்பது, ஒரு உயர் நீதிமன்ற நீதிபதியாக வரதராஜனை
நியமிப்பதற்கான தி.மு.க.வின் கூற்று பொய்மைப்படுத்துகிறது.
தடமறிதல்
உயர் நீதிமன்றத்திற்கு ஒரு வரதராஜன் நியமனம் என்று அவர் கூறினார்
1944 ஆம் ஆண்டில் தி.மு.க. பிற்பகுதியில் 1944 ஆம் ஆண்டில் வரதராஜன் ஒரு
வழக்கறிஞராக ஆனார்.
1967 ஆம் ஆண்டில், தி.மு.க. முதல் முறையாக அலுவலகத்தை எடுத்துக் கொண்டபோது,
அவர் ஏற்கனவே இருந்தார்
ஒரு மாவட்ட நீதிபதி மற்றும் 1973 வாக்கில் அவர் ஒரு கூடுதல் நீதிபதியாக
இருந்தார்
மெட்ராஸ் உயர் நீதிமன்றம்
இருந்து
உயர்நீதிமன்றம் இல்லை என்ற உண்மையுடனான மூத்த-மிகவும் இணைந்திருந்தார்
ஒரு திட்டமிட்ட சாதி நீதிபதி, அவர் ஒரு நிரந்தர ஆக நனைத்தார்
நீதிபதி, சேர்ந்தார் மற்றும் தி.மு.க. அரசாங்கம் அமர்ந்துள்ளதாக
கூறப்படுகிறது
முக்கிய நீதிபதியின் பரிந்துரை வரதராஜனை நியமித்தல்
நிரந்தர நீதிபதி. ஆறு மாத காலத்திற்குப் பிறகு கருணாநிதி, பின்னர்
முதலமைச்சர் பரிந்துரைத்தவரை முன்னெடுப்பதற்கு வேறு வழியில்லை
வாரதராஜன் நியமனம் ஏற்பட்டது. ஆறு ஆண்டுகளுக்கு பின்னர், அவர்
ஊக்குவித்தார்
உச்ச நீதிமன்றம். ”
இதற்கிடையில்
இந்த வழக்கில், டி.எம்.கே ஒரு பங்கு வகித்ததாக கேட்க ஆச்சரியமாக இருக்கிறது
alms (pichai) ஒரு திட்டமிட்ட சாதி நீதிபதிக்கு பின்னர் வரிசைக்கு செல்ல? ”
எவ்வாறாயினும், 99.9% ஊழியர்களும் அடிமைகளும் ஆழ்ந்த விழிப்புணர்வு
சங்கங்கள் (சரவஜன் சமாஜ்) மாஸ்டர்ஸ் மோசடி EVM / VVPat ஜனநாயகக் கட்சியின்
நிறுவனங்களின் பைத்தியம் கொலைகாரல் (மோடியை) திபெத், திபெத்,
ஆபிரிக்காவிலிருந்து வெளியேற்றப்பட்ட வெளிநாட்டினரால் கட்டுப்படுத்தப்படும்
, கிழக்கு ஐரோப்பா, மேற்கு ஜேர்மனி, தெற்கு ரஷ்யா, மேற்கு ஐரோப்பா,
ஹாலாண்ட் சித்தவான் பிராமணர்கள், ரோட்டி ஸ்வயம், வன்முறை, போர்க்குணமிக்க,
உலகின் ஒரு பயங்கரவாதிகள், எப்போதாவது படப்பிடிப்பு, கும்பல் லிங்சிங்,
பைத்தியம், மனநிலை பாதிக்கப்பட்ட பயிற்சி வெறுப்பு, கோபம், பொறாமை, மாயை,
மாயை, முட்டாள்தனமான, அமைதியான, எச்சரிக்கை மக்களை அமைதிப்படுத்த வேண்டிய
கட்டாயத்தில் இருக்கும் வரை முட்டாள்தனம், அமைதியான, எச்சரிக்கை,
எல்லாவற்றையும் மாறிக்கொண்டிருக்கும் ஒரு தெளிவான புரிந்துணர்வைக்
கொண்டிருக்கின்றன.
முதல்வர் குறித்து பேசியது என்ன? – ஆ.ராசா பரபரப்பு விளக்கம்!
சென்னை
(28 மார்ச் 2021): ‘ஸ்டாலினையும், இ.பி.எஸ்.,சையும் குழந்தைகளாக
உருவகப்படுத்தி, நான் பேசியதை வேண்டுமென்றே சிலர் விரசமாக சித்தரித்து
பரப்பி வருகின்றனர். என்று முன்னாள் மத்திய அமைச்சர் ஆ.ராசா விளக்கம்
அளித்துள்ளார்.
பெரம்பலூரில் பத்தரிக்கையாளர்கள் மத்தியில் கூறியதாவது:
“ஸ்டாலின், கட்சியில் படிப்படியாக
வளர்ந்து, தலைவராக வந்தார். அதனால் அவர் பரிணாம வளர்ச்சி பெற்ற முழுமையான
குழந்தை என்று சொன்னேன்.ஆனால், இ.பி.எஸ்., நேர்வழியில், மக்கள் தீர்ப்பால்
முதல்வராக வரவில்லை. வேறு விதமாக, சசிகலாவின் காலைத்தொட்டு, குறுக்கு
வழியில் வந்தார்
அதனால் அவரை அப்படி வர்ணித்தேன்.
அதைப்போய் நான் ஏதோ முதல்வரை அவதுாறாக பேசி விட்டேன், என்று
சித்தரிக்கப்படுகிறது. ஒரு கட்சியில் பெரிய பதவியில் இருப்பவன் நான்.
மத்திய அமைச்சராக இருந்தவன். முதல்வரை அவதுாறாக பேசவோ அவர் புகழுக்கு
களங்கம் விளைவிக்கவோ எந்த எண்ணமும் கிடையாது.
ஒரு குழந்தை ஆரோக்கியமானது, இன்னொரு
குழந்தை ஆரோக்கியமற்றது என்ற பொருளில் பேசினேன். ஆகவே, அந்த செய்தியை,
யாரும் நம்ப வேண்டாம்.தேர்தல் ஆணையத்தில், அ.தி.மு.க., புகார் கொடுத்தால்,
சட்டப்படி சந்திப்பேன்.” என்று ராசா தெரிவித்தார்.
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22 -28-3-2021 LESSON 3634 Buddha-Sasana-Refuge in the Sangha 2021 DHAMMAPADA FESTIVAL
The Birth Anniversary of Most Venerable Dr. Acharya Buddharakkhita (Abhidhaja Aggamaha Saddhammajotika)
Namo Buddhaya Dear Dhamma Friends,
🌷
We,
the President, monks, and members of the Mahabodhi Organizations
cordially invite you with family and friends to participate in the
DHAMMAPADA FESTIVAL
The Birth Anniversary of Most Ven. Acharya Buddharakkhita.
The Founder President of Maha Bodhi Society, Bengaluru, and its sister organizations.
Yearlong Cntenary Celebration
from Full Moon Day of March, 2021 to Full Moon Day of March, 2022
We
will be launching a yearlong Centenary Birthday celebration of our
beloved teacher late Bada Bhanteji with various Dhamma programs in
2021-2022.
We invite you to the program on 26th, 27th, and 28th March 2021, this weekend.
Enclosed please find the invitation to the program.
For more details contact- Call/Whatsapp 9731635108, info@mahabodhi.info
❤️
www.buddharakkhita.com
With metta and gratitudeTeam Mahabodhi, Bengaluru
https://mahabodhi.info/the-founder/
THE FOUNDER
Late Venerable Dr. Acharya Buddharakkhita, founded the Maha Bodhi Society in Bangalore in 1956
Venerable
Acharya Buddharakkhita, founder-President of Maha Bodhi Society,
Bangalore and its sister organizations was born in the eastern state of
Manipur in India. He was born on March 12, 1922, Phalguna Purnima day,
in Imphal.
He was a bright student graduated from the Institute
of Engineering Technology, Calcutta (Kolkata) in Automobile Engineering.
He joined Government of India Defense Ordinance. The job took him to
Malaysia, Singapore and various other places during the Second World
War. He saw the destruction of life and property and misery that the war
brought in the lives of people, which led him to turn towards
spirituality. He resigned his job and left his home in search of truth
and freedom. For some years he traveled through the length and breadth
of India and studied Indian religions in various institutions.
In 1949 he
took ordination as a Buddhist monk under the most Venerable Chandamani
Mahathera, Abbot of Maha Parinibbana Vihara, Kushinara, U.P. He then
studied Vinaya, Sutta, Abhidhamma and Pali in Sri Lanka and Burma and
practiced meditation under the most eminent master like Mahasi Sayadaw.
He was a member of the editorial board of the Chattha Sangayana – the
Sixth Buddhist Synod held in Rangoon, which brought out a complete
edition of the Pali canon.
He taught Buddhology at the Nalanda
Pali Postgraduate Institute, Bihar. In order to spread the teachings of
the Buddha in his own quite way he resigned the job. A great offering
came his way in 1956, when a piece of land was donated to him by Maha
Upasika Mrs. Bianca Moonasinghe, a niece of Ven. Anagarika Dhammapala.
This land was earlier granted by Shri Nalvadi Krishnaraj Wodeyar, the
Maharaja of Mysore way back in 1939-40, for the purpose of building a
Buddhist center in Bangalore.
Thus the Maha Bodhi Society,
Bangalore was founded in 1956. Since then he has been active in
conducting weekly discourses on Buddhism, writing articles and books,
creating awareness among the people of Karnataka and India about
Buddhism. He extended his activities to other countries of the world to
disseminate the noble teachings of the Buddha.
His compassion
prompted him to undertake many projects to alleviate suffering of
people, like building medical centers, monastic institutes, residential
schools in different parts of India for the displaced and poor children.
From
his early days he was running Mahabodhi Sangharama – a bhikkhu training
center. Many eminent monks got trained under him. In 2001 seeing the
urgent need of training good monks in India, he started MAHABODHI
MONASTIC INSTITUTE, BANGALORE, on the auspicious day of 2545th Buddha
Jayanti Celebrations. Today the institute has the strength of 350 monks
from different parts of India who are getting monastic training in
Bengaluru and other campuses.
FOLLOWING ARE THE DETAILS OF OUR FOUNDER:
Name:
Venerable Dr. Acharya Buddharakkhita
Monastery:
Maha Bodhi Society, 14, Kalidasa Road, Gandhinagar, Bengaluru – 560009, India
Date of Birth
Holi Phalguna Purnima 1922 (12-03-1922)
Date of Place
Imphal, Manipur, India
Parents’ Name
Father – Late Sri Vishnupada Bandopadhyaya Mother - Late Smt. Sailavaladevi Bandopadhyaya
Life of Renunciation
Undertook formal renunciation life on 15-8-1947
ORDINATION AS Buddhist monk (12-05-1949)
Ordination as Buddhist Monk took place
on the Vesakha full moon day of 1949 (12-05-1949) at Kushinagar under
the Most Venerable Chandamani Mahathera. Went to Sri Lanka for studies
and got higher Bhikkhu ordination at Sri Maha Vihara, Nureliya, Sri
Lanka in Udarata Amarapura Nikaya.
BUDDHIST STUDIES IN CEYLON, 1948-51, Teachers:
1- Venerable Nyanatiloka Maha Thera (Pali and Sutta Acharya), 2- Venerable Widurupola Piyatissa Maha Nayaka thera (Vinaya Acharya) 3- Venerable Rerukane Chandavimala Maha Nayaka thera (Abhiddhamma and Vinaya Acharya)
Joined the Chatthasangayana Editorial Board of the Union Buddha Sasana Council as Pativisodhaka, assistant editor
1954-56, Lectures:
Taught Abhidhamma at Nalanda Post
Graduate Institute at Nalanda, Bihar. He also helped in editing the Nava
Nalanda Tipitaka project. He taught at World University California
since 1980 to 1998. He taught at Fo Kuang Shan University in Taiwan in
1992 for a semester. He has been giving regular talks at Maha Bodhi
Society, Bangalore every Sunday since 1956. He also taught at Cambridge
and Oxford universities, in Japan, Singapore, Sri Lanka, Burma.
Titles
1- Conferred “ACHARYA” title by Udarata Amarapura Nikaya, Sri Lanka in 1951.
2-
Ven. Acharya Buddharakkhita is like a shining pole star in the Dhamma
horizon, having contributed in abundance in the spiritual field.
Recognizing his lifetime dedicated service to the Buddha Sasana the
Government of Myanmar has conferred on him the highest title of the
country “Abhidhaja Aggamaha Saddhamma Jotika” and honored him. Several
titles and honors have come to him which he says are nothing but humble
flowers at the lotus feet of the Buddha.
3- On the special date of
11-11-11, full moon day, the Tumkur University honored him with Doctor
of Literature for his contributions to Buddhist literature and lifetime
selfless service.
4- On 13-5-2012 the Mahachulalongkornrajavidyalaya University, Bangkok, Thailand, honoured him with Doctor of Pali Language.
LIST OF ACTIVITIES STARTED AND BLESSED BY THE VEN. ACHARYA BUDDHARAKKHITA
Venerable
Acharya Buddharakkhita has been a dynamic Buddhist missionary. He
started two kinds of activities motivated by wisdom and compassion –
Spiritual Practice and Human welfare.
Maha Bodhi Society, Bengaluru was Founded
Founded Maha Bodhi Society, Bengaluru, India. Established the Holy Bodhi tree and shrine. This Bodhi tree is a sapling of the original Holy Maha Bodhi Tree at Bodhagaya.
Founded Mahabodhi Maitri Mandala
Founded Mahabodhi
Maitri Mandala as sister organization, devoted to humanitarian service
in the field of medical and educational work. Under this organization
services to the poor students by giving them free education, hostel
facilities are conducted. Many camps for leprosy patients, eye donation
for blind people, cancer patients services were conducted. Medical
centers, limbs donations, hospitals and being run.
Started monthly magazine SWAYAM SAHAYA
Started monthly
magazine SWAYAM SAHAYA which carried articles on application of Dhamma
in daily life situations and social welfare with spiritual basis.
Started the Sakalavara, Anekal program
Founded a model
rural Hospital at Sakalavara, Anekal taluk for training medical personal
for rural service. Meditation was also taught in this hospital as a
therapeutic technique.
Started Mahabodhi Residential School
Started Mahabodhi Residential School for boys at Bengaluru.
Built the Mahabodhi Burns and Casualty Centre
Built the Mahabodhi
Burns and Casualty Centre at the Victoria Government Hospital,
Bengaluru and Burns wards at various district hospitals, such as Mysore,
Hassan, Mandya, Tumkur etc.
The Buddha Vachana Trust started
The Buddha Vachana Trust, a publishing section of the Maha Bodhi Society was established.
Established Tipitaka Printing Press
Established Tipitaka Printing Press and training school for printing technology.
Mahabodhi Maitri Medical Mission
Mahabodhi Maitri Medical Mission, which run holistic medical center.
Established Mahabodhi Artificial Limb Centre
Established Mahabodhi Artificial Limb Centre
Established Arogya Foundation (India)
Established Arogya
Foundation (India) and Arogya Hospital medical center dedicated to total
health with multidisciplinary, holistic approach.
Established Sevakshetra building
Established Sevakshetra building.
Started monthly Buddhist magazine DHAMMA
Started monthly Buddhist magazine DHAMMA
Established the Institute of Pali Studies and Buddhalogy in Mysore
Established the Institute of Pali Studies and Buddhalogy in Mysore
Visited USA and taught Buddhism and Buddhist meditation
Visited USA and
taught Buddhism and Buddhist meditation in various educational
institutions. Established a Meditation Centre at Big Bear, California,
USA.
Established the Mahabodhi Vishva Maitri Stupa
Established the
Mahabodhi Vishva Maitri Stupa. This is the first stupa built in India
after the lapse of about 800 years during which Buddhism declined.
Initiated TIPITAKA GRANTHAMALA PROJECT
Initiated TIPITAKA GRANTHAMALA PROJECT – to publish the entire Tipitaka in Kannada language.
Taught at Fo Kuan Shan University in Taiwan
Taught at Fo Kuan Shan University in Taiwan
Built Mahabodhi Loka Shanti Buddha Vihara
Built Mahabodhi Loka Shanti Buddha Vihara, Bengaluru – It is a replica of Mahabodhi temple in Buddhagaya
Mahabodhi Community Centre
Mahabodhi Community Centre- A hall used for community services and functions.
Deutsch
Buddhistische Humanitaere Verienigung (DBHV), Germany – an organization
which runs regular meditation and dhamma study programs and supports the
activities of the MBS
Mahabodhi School, and Mahabodhi Carla Students Home Mysore
Mahabodhi School,
and Mahabodhi Carla Students Home Mysore – A new building was built to
run a modern school based on moral education.
Established Mahabodhi Monastic Institute, Bengaluru
Established
Mahabodhi Monastic Institute, Bengaluru – the monastic center with
facilities for intensive dhamma studies and practice. At present it has
120 monks under training in Bengaluru and 200 in other centers of MMI.
Mahabodhi Metta Foundation, Switzerland
Blessed the Mahabodhi Metta Foundation, Switzerland which supports the spiritual and social welfare activities of MBS.
Mahabodhi Nalanda Hostel for Monks at Bengaluru
Mahabodhi Nalanda Hostel for Monks at Bengaluru – To accommodate 150 monks a beautiful hostel building was built.
Maha Bodhi Society Branch in Arunachal
Maha Bodhi Society Branch in Arunachal Pradesh Mahabodhi School and Mahabodhi Hostel, Diyun.
Association Mahabodhi Karuna, France
Association Mahabodhi Karuna, France – It was started to conduct meditation programs and to support educational activities.
Mahabodhi Buddhist Center, Lindenfels, Germany
Mahabodhi Buddhist
Center, Lindenfels, Germany was started to conduct dhamma study and
meditation teaching. Regular programs are conducted in this center
Mahabodhi Mettaloka Youth Center, Mysore
Mahabodhi Mettaloka
Youth Center, Mysore – A hostel for boys who have completed high
school. At present there are 30 boys staying in this hostel and another
20 in different colleges.
Mahabodhi Karuna Belgium
Mahabodhi Karuna Belgium – was started to conduct dhamma teaching programs and to support educational activities of Mahabodhi.
Mahabodhi Metta Charitable Fund, USA
Mahabodhi Metta Charitable Fund, USA – to support the humanitarian activities of Mahabodhi
Mahabodhi Academy for Pali & Buddhist Studies
Mahabodhi Academy
for Pali & Buddhist Studies (Correspondence Course), which conducted
two year Diploma in Buddhist Studies course. The Government of India
granted funds for this Academy building in memory of 2550 year of Lord
Buddha’s Mahaparinibbana.
Mahabodhi Rita Girls Home, Diyun
Mahabodhi Rita
Girls Home, Diyun, Arunachal Pradesh – A new hostel for girls was
started. At present 175 poor girls live in this hostel who are provided
with all the needs free of cost by Mahabodhi.
Survey of Buddhist Communities in India
Survey of Buddhist Communities in India – To understand the situation of the Buddhist community in India.
Mahabodhi Maitri Mandala, Tawang Branch
Mahabodhi Maitri
Mandala, Tawang Branch was started. The center runs an old age home,
girl’s hostel, Boys hostel, Monastery, Stupa, social service activities
Establishment of Deomali Branch, Arunachal Branch
Establishment of Deomali Branch, Arunachal Branch
Mahabodhi Dhammaduta Vihara, Meditation Center
Mahabodhi Dhammaduta Vihara –a Center for Moral and Spiritual Education, Alur, Bengaluru construction started
Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism
Establishment of Bhagavan Buddha University of Pali and Theravada Buddhism
Establishment of Satipatthana Bhavana Kutir
Establishment of Satipatthana Bhavana Kutir for running meditation retreats for monks.
Establishment of Mahabodhi Karuna Medical Center
Establishment of Mahabodhi Karuna Medical Center
Passed away peacefully at the age of 92
Passed away peacefully at the age of 92 leaving a legacy of Dhamma for his monastic and lay followers.
BUDDHA DASA- A humbles servant at the lotus feet of Lord Buddha
The Sangha of the Blessed One’s disciples is practicing the good way,practicing the straight way, practicing the true way, practicing theproper way; that is, the four pairs of persons, the eight types ofindividuals – this Sangha of the Blessed One’s disciples is worthy ofgifts, worthy of hospitality, worthy of offerings, worthy of reverentialsalutation, the unsurpassed field of merit for the world.33
Living, breathing role models are found in every religious tradition, but inBuddhism these become primary objects of veneration and trust. This makesperfect sense since living breathing persons have the most immediate influenceon our lives and are most likely to have brought us to Refuge in the TripleGem in the first place. Unfortunately sometimes we accord this privilegenaïvely to ruffians and scoundrels rather than to admirable friends. For theBuddha, the Noble Sangha is most worthy.
The phrase in the verse above, “the four pairs of persons, the eight types ofindividuals,” refers to the four stages of Awakening, beginning with StreamEntry, and subdividing each of these by “path” and “fruit.” These are theattainments that define the “Noble Sangha” or “Noble Ones.” Since thebenchmark goal of Buddhism is set at the singular attainment of Awakening,its role models have to be quite exceptional in their attainment of full or partial Awakening.
The subsequent lines refer to the practice of giving alms and veneration tomonks and nuns, the Monastic Sangha. The idea is that the Sangha brings greatbenefit to the world but that their attainment and presence are enabled by thosewho sustain them and thereby share in bringing benefit to the world, oftencompared to sowing a fertile field. The generosity of alms is thereby theprimary means of expressing veneration to the Third Gem. Both practices,veneration itself and generosity as specific expressions, are important elementsin cultivating wholesome mental factors for the actor, which is what meritreally is.
I’ve written a bit about the relationship of the Noble and Monastic Sanghas, thesoil and the roots, in the last chapter, and will examine this in even more detailin the next chapter. Suffice it to say here that there is quite typically anambiguity between the two. Recall that the former are individuals of greatattainment, the Noble Ones, and the latter the members of the monastic order,who individually may or may not be so noble. Generally when we extol thevirtues of the Sangha, as in the contemplation above we speak of the NobleOnes, yet the most common formula for first taking Refuge in the earlydiscourses usually in the Buddha’s presence, explicitly refers to the MonasticSangha. This gets confusing but the confusion seems to be deliberate, and isapt. If we think of the Monastic Sangha as a school that trains people tobecome Noble Ones we realize that offering alms to the Monastic Sangha is anecessary function for ensuring that there are Noble Ones in the world in anygreat number. Therefore it is support of the Monastic Sangha that ensures thatthe Noble Sangha will thrive. Analogously, it is support of higher educationthat ensures that scholarship will thrive.
Moreover, the monks and nuns play an important ritual role as objects ofveneration for it is they who are readily recognized as a Sangha through their(especially now, atrociously) distinctive attire. As such the Monastic Sanghanot only substantially includes the Noble Sangha, but nuns and monkscollectively or individually symbolize it, even if it is often in the way a pieceof plaster sitting on an altar might symbolize the Buddha. Monks and nuns areparticularly opportune ritual objects since they live and breathe, accept almsand actually eat them, and have a good shot at spiritual attainment, all unlikeBuddha statues.
In fact, the Vinaya requires that monks and nuns not offer teachings if theiraudience is disrespectful of them.34 It helps if the practice of giving alms is
thought of as the practice of giving not to a particular Noble One or aparticular nun or monk, but to the Sangha as a whole, undifferentiated, onbehalf of which a particular nun or monk receives the alms. Accordingly theBuddha said,
“..an offering made to the Sangha is incalculable, immeasurable. AndI say that in no way is a gift to a person individually ever morefruitful than an offering made to the Sangha.”35
Although the Buddha included himself in the Sangha it is remarkable that the“person individually” referred to was specifically himself in the context of thediscourse, the most Noble One of the Noble Ones. For the Buddha the Refugein the Sangha was huge.
Buddhism without Refuge?
The tyke born of a devout Buddhist family is likely to live his life centered inthe Sasana; he lives in the roots and leaves, not initially in the stem. The littleseedling will be brought into the presence of Buddha altars, and of monks,nuns and Noble Ones, and will have been taught the forms of veneration. Hewill have learned to recite the Refuges. He will have begun to absorb a fewDharmic aphorisms and will have learned to recite five Precepts. Withgrowing conviction, he will become increasingly involved in the communitylife, developing merit in taking care of the temple and the needs of themonastics, in chanting with gusto. He will someday become aware of the stemand may consider broadening his world to include the Path upward, perhaps toordain. A full encounter with samvega would likely bring him to that bolddecision quickly. Regardless, he will be inclined to support generously theaspirations of those who do make that choice, for he will understand thecivilizing force of the Noble Ones.
Living in a devout Buddhist community seems in itself capable of inducingremarkable results. I see this in many Asian Buddhists I’ve known. I also see itamong the devout of other religious traditions with similar forms of religiousexpression, which one way or another seem to produce some people of someattainment, even without a Noble Eightfold Path or anything resembling it. Ithas a remarkable capacity for generating confidence, zest and many
wholesome mental factors in its adherents, and can produce centered, selfless,composed, kind and insightful people. One can thrive in the grass on the basisof the practice of veneration alone.
The Path Without Sasana
A totally different profile would be someone who has not grown up with afoundation in the Buddha-Sasana, a common profile in the West. He might bereluctant to commit to the Refuges or Precepts, has not lived in a Buddhistcommunity, knows nothing about Noble Ones, does not know what functionnuns and monks could possibly serve or why they don’t go out to get jobs. Hemight have begun by reading about Buddhism, inspired perhaps by a vaguesense that Buddhism is a good thing, maybe having seen the Dalai Lama onTV or inspired by Buddhism’s reputation as “peaceful,” or by readingSiddhartha by Hermann Hesse.
In any case he has been moved to take up Buddhist practice, particularlymeditation, much as he had been moved to take up working out in a gym theyear before. Just as the gym membership had made his body stronger, he hopesthat joining a “sangha” will make his mind stronger. He likes the idea ofAwakening and might even expect to awaken if he meditates ardently for acouple of years, but has no perspective beyond improving this one short life.
This chap lives in the world of the stem. Without deep veneration norinvolvement in a Buddhist community he is nourished only by theexperience of practice itself. He has no sense of where this nourishment comes from nor responsibility for preserving it for future generations. He isunaware of the Sasana, the living flower. Accordingly he gazes down upon thegrass with disdain, little comprehending the roots and soil and the spiritualgrowth that is happening down there. I know this profile well: It used to bemine. His practice is likely to be precarious for a time, but he might eventuallygain some strength if he manages to grow deep roots. He is spiritual but notreligious. The astute reader will notice the absence of the blossom ofAwakening in this illustration. Full Awakening is individually such a rareaccomplishment under the best conditions, it is hardly conceivable that it isever attained without the nourishment provided by the Triple Gem.
Khandro Rinpoche: Refuge in the Sangha
Dharma Time
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Khandro Rinpoche is a Tibetan Buddhist teacher from the Mindrolling lineage, having received traditional Tibetan meditation training as well as a Western education. Her teachers include many of the 20th century’s great masters such as her father, Mindrolling Trichen Rinpoche, Dilgo Khyentse Rinpoche, the Sixteenth Karmapa and Tulku Urgyen Rinpoche.
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Khandro
Rinpoche is a Tibetan Buddhist teacher from the Mindrolling lineage,
having received traditional Tibetan meditation training as well as a
Western edu…
Dr
Sathyavani Muthu,ed the DMK’s protests against Kula Kalvi Thittam in
1954 and got arrested for the same. She gained popularity both within
and outside the party in the 1950s and she was made propaganda secretary
in 1958. (A Raja currently holds this position). In 1957, she
successfully contested state elections for the first time as an
independent candidate from Perambur constituency. While meeting with
international leaders like Pope Paul and Queen Elizabeth, she brought up
issues of caste and patriarchy.
As
a part of M Karunanidhi’s cabinet in 1974, she worked towards
establishing a law college named after Ambedkar, following up on a
long-standing demand of the SC/ST community. The government mockingly
cited lack of funds and asked the SC/STs to raise half the amount. This
did not deter Dr Muthu, and she proceeded to do just that. Her speech at
an SC/ST association meeting against the Family Planning Scheme got her
removed from the cabinet. It is said that her phone and water
connection, security was withdrawn immediately after the controversial
speech where she claimed the government scheme were targetting the poor
and marginalised.
DMK has been frequently accused of being non-committed to their own
vocal anti-caste cause. The party has been dominated by upper-caste
non-Brahmins. Former Chief Minister of Tamil Nadu, M. Karunanidhi was
the President of the party during Dr Muthu’s time. According to retired
Professor of Tamil at Manonmaniam Sundaranar University, Tho
Paramasivan, “Karunanidhi is wholly responsible for caste issues in this
state.” Dr Muthu quit the DMK citing prejudicial behaviour by M
Karunanidhi and went on to form her own party in 1974.
She
left averring that the DMK had not been serious in supporting the cause
of the SC/STs, and in particular, claimed that Karunanidhi had been
prejudiced against SC/STs. Even within the DMK, there had been
discrimination against SC/ST members of the party despite its avowed
opposition to caste. Government officials had shown themselves to be
persistently obstructive in the implementation of SC/ST welfare
measures. Commenting on Sathyavani Muthu’s revolt, a 1974 Times of India
report opined that Muthu’s exit would not cost the DMK much as the
SC/ST community was never a significant factor for the party.
We’ll
form a new party, sit on the opposition benches, and fight for the
rights of the scheduled castes. We will not let them be exploited and
humiliated endlessly.”
Dr
Muthu did not depart alone; she took with her several other DMK
legislators and promptly set up a new party, the Thazhthapattor Munnetra
Kazhagam or Progressive Federation of the Oppressed. “The time has
come,” she declared, “to form a new party to fight for the rights of the
SC/STs. After Dr Ambedkhar, nobody has taken up the cudgels in real
earnest. …. We’ll form a new party, sit on the opposition benches, and
fight for the rights of the scheduled castes. We will not let them be
exploited and humiliated endlessly.”
When
the Kizhvenmani massacre took place in December of 1968, she rushed to
the village to support the victims. She arranged for the village to be
adopted by the government and built houses and a school.
After
almost 6 decades in politics, Dr Sathyavani Muthu stayed true to her
Self-Respect principles despite the movement taking several forms and
was called the Determined Self Respect Warrior by Periyar. For all her
commendable work, there is little to no information available about her
within mainstream media circles, especially beyond Tamil Nadu.
Sathyavani Muthu Nagar is a residential neighbourhood named after her in
Chennai.
To
learn more about her, she penned her struggles in a book titled My
Agitation which was first released in 1982 by The Justice Press in
Madras. Bhavani Ilavenil also wrote about the struggles of Sathyavani
Muthu and released a book in 2018. The book is titled “Thaltapatta
Makkaluku Kalingnar M. Karunanidhi Seydha Dhroham – Sathyavani Muthu
Varalar” (How Karunanidhi betrayed SC/STs – Dr.Sathyavani Muthu’s
Struggles).
The
recent remarks of Dravida Munnetra Kazhagam (DMK) MP RS Bharathi that
SC/STs got appointed to High Courts only due to the alms (picchai) given
by his party. This was in the context of A Varadarajan getting
appointed a High Court judge in 1974, when the DMK was in power in Tamil
Nadu which is not true. Supreme Court Justice had written to the post
because he was well versed with the Constitution fathered by Dr B R
Ambedkar, unlike Bharati who thinks that DMK wrote the Constitution as
he became a lawyer with the help of DMK and not after studying the
Constitution.
SC/ST
Scholars are of the view that prior to their community getting
categorised as scheduled castes intellectuals from the group debated and
discussed with the British in equal terms.
In
1891, Pandit Iyothee Thass founded the “Dravida Mahajana Sabha”, much
before Periyar started using the word ‘Dravidian’. Also, Thass and
Reverend John Rathinam, founder of “Dravida Kazhagam” started a magazine
called “Dravida Pandian.”
Pallikonda
Krishnasamy, a Scheduled Caste leader contested an election in 1940,
under the “rising sun” symbol. The symbol was acquired by the DMK,
officially, in 1958. However in 1957, DMK patron M Karunanidhi,
contested under the very same symbol and entered the assembly for the
first ever time from Kulithalai constituency.
Pointing
to the sequence of events, Stalin Rajangam, a researcher based in
Madurai, said that it is the SC/STs who have to claim that the DMK got a
lease of life because of the SC/STs. He said, “If we consider history
and the background, it is the SC/STs who should be making such remarks
against the DMK and not vice versa.”
According
to him, understanding the difference between SC/ST politics and
Dravidian politics is important to interpret such unfounded remarks.
“SC/ST
politics is played at the national level, whereas Dravidian politics is
limited just to Tamil Nadu. When issues concerning reservations arise,
the SC/STs from Tamil Nadu too get included. So DMK’s statement on
SC/STs becoming judges is logically wrong. SC/STs are not their prime
concern, if they get along well with them and Bharathi’s remark has only
reflected that” he said.
It
was because of MC Raja, a Scheduled Caste icon’s effort, the government
authorised the use of the words ‘Adi Dravidar’ in official records.
Later, Dravidian parties normalised the usage, even in private
conversations added the research scholar.
Right from 1916, when the Justice Party was born, fight against Brahmanism was the prime agenda of the Dravidian movements.
Case of Justice Varadarajan
Debunking
the theory that it was DMK which spearheaded the social justice
movement, Gowthama Sanna alleged that the DMK hijacked the right won by
the SC/STs.
“Before
reservations were introduced, the then Madras Presidency passed an
order providing caste-based reservation in government jobs and colleges.
In 1951, a Brahmin named Champakam Dorairajan filed a case against it
in the Madras High Court and the Court struck down the GO. The Supreme
Court too upheld the High Court’s judgement. Thereafter SC/STs began to
protest. The then Union Law Minister Ambedkar criticised the Madras High
Court Judge Rajamannar for striking down the reservation order. As that
was the first instance of a sitting law minister publicly criticising a
sitting judge, it provoked a debate in Parliament which led to the
first amendment in our Constitution. That amendment protected socially
weaker sections from social injustice. That move clearly showed that it
was Ambedkar who ensured the incorporation of SC/ST rights in the
Constitution. Periyar fought for the rights of backward classes and not
for that of SC/STs”
This being a fact, the DMK’s claim of appointing Varadarajan as a High Court judge is untrue.
Tracing
the appointment of A Varadharajan to the High Court, he said that
Varadarajan became an advocate in 1944 ahead of the DMK’s birth in 1949.
In 1967, when the DMK assumed office for the first time, he was already
a district judge and by 1973 he was made an additional judge in the
Madras High Court
Since
he was the senior-most coupled with the fact that the High Court didn’t
have a Scheduled Caste judge, he was tipped to become a permanent
judge, added and alleged that the DMK government sat on the
recommendation of the Chief Justice appointing Varadarajan as a
permanent judge. After a delay of six months, Karunanidhi, the then
chief minister had no choice but to forward the recommendation that
resulted in Varadarajan’s appointment. Six years later, he was promoted
to the Supreme Court. “
This
being the case, it is surprising to hear that the DMK played a role or
gave alms (Pichai) to a Scheduled Caste judge to move up the hierarchy?”
The
Dhamma is well expounded by the Blessed One, directly visible,
immediate, inviting one to come and see, applicable, to be personally
experienced by the wise. Well expounded is the teaching of the
Buddha,The Buddha spoke as follows about seeking an object of honor and
respect:29
“It
would be for the sake of fulfilling an unfulfilled aggregate of virtue
that I would honor, respect and dwell in dependence on another ascetic
or brahmin.”
He
then repeated his sentence with each of “concentration,” “wisdom,”
“liberation” and “knowledge and vision of liberation” replacing
“virtue.” In the absence of an ascetic or brahmin more worthy then
himself he then concluded with regard to his own practice:
“Let me then honor, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.”
Most
religions have some form of doctrine or belief system, generally
providing a metaphysics, an account of the origin of the world, of
mankind or of a particular tribe, or of whatnot. The Dharma stands out
in its enormous sophistication and its emphasis on the mind rather than
on external forces. It deals with the human dilemma, existential crisis,
anguish, suffering and dissatisfaction, delusion, harmfulness,
meaninglessness and the rest, as human problems with human causes that
arise in human minds, and as problems that require human solutions. The
Dhamma provides a program whereby the mind is tuned, honed, sharpened,
tempered, straightened, turned and distilled into an instrument of
virtue, serenity and wisdom. The Dhamma itself is among the greatest
products of the human mind, as skillfully articulated by the Buddha. It
is on the basis of trust in the Triple Gem that we begin to study,
practice, develop and gain insight through the teachings of the Buddha.
As the Buddha states, “… when someone going for refuge to the Buddha,
Dhamma and Sangha sees, with right insight, the four Noble Truths:
suffering, the arising of suffering, the overcoming of suffering and the
Eightfold Path leading to the ending of suffering, then this is the
secure refuge; this is the supreme refuge. By going to such a refuge one
is released from all suffering.
The
Dhamma also stands out in its empirical quality, “come and see,” in
Pali, ehipassiko. The Dharma points almost entirely to what can be
verified in our direct experience, or instructs us in ways to move the
mind into certain experiences. Many in the West are inspired to trust in
the Dharma in the first place upon learning of this refreshing
see-for-yourself quality of the Dhamma.
Some
caution is, however, in order, lest one think this entails that we
should trust our own experience above all. In fact, for the Buddha the
typical “uninstructed worldling” is astonishingly deluded and the Dharma
quite “against the stream” from his perspective. We get hopelessly
confused in trying to see, much less interpret, our own experience. For
this reason the Buddha, in the famous Kālāma Sutta, warns us not to
base one’s understanding on one’s own thinking:
“Come
Kālāmas, do not go by … logical reasoning, by inferential
reasoning, by reasoned cogitation, by the acceptance of a view after
pondering it, …”
In
fact, when the Buddha says “Come” he is shouting down to us flatlanders
from the mountaintop. To arrive at his vantage point we need to
scramble up hills, struggle through brambles and ford rivers. When the
Buddha says “See” we need to focus our eyes intently in the right
direction to barely make out what the Buddha sees with great clarity of
vision. In order to be willing to do all of this we have to establish
from the beginning great trust that the Buddha knew what he was talking
about. This is Refuge. What else would induce us to make the difficult
climb up the mountain? Investigation and personal verification are
necessary parts of following the Dhammic Path but they take time and
effort before we can say, “I have come and now I see.” Until then trust
is essential. “Come” is trust, and “see” is verification.
For
instance, the Buddha taught that craving is the origin of suffering
(the Second Noble Truth). At first this may seem, at least to some, an
abstract proposition which we must ponder and try our darnedest to match
up with observation. The most likely early outcome is to dismiss this
proposition as simply mistaken. It seems pretty clear to us, for
instance, that buying that snazzy shirt we so want, would make us
exceedingly dashing and that that would lead to improved prospects for
romance and other forms of social and perhaps even business success.
Therefore, we conclude, craving clearly leads not to suffering but to
happiness. However, Refuge entails instead that we decide to trust the
Buddha before our own premature cogitation about our own experiences.
Eventually through years of examination, on and off the cushion, we
might discover that the Second Noble Truth is not an abstraction at all;
it is something that bites us on the nose over and over all day every
day. We begin to notice that as soon as craving comes up the suffering
is right behind it. As soon as we have to have that shirt there is
stress and anxiety, unmistakenly. We might discover we had been living
in a world of incessant suffering, a world aflame, all along but not
noticing it.
In
brief, without Refuge in the Dhamma we would never have scrambled to
the mountaintop. We’ve already taken refuge implicitly, but in many
faulty, non- Buddhist ideas and habits taught to us from a young age, or
absorbed through too much TV, and we are bound to cling to those until
we take Refuge in the Dharma, naively misperceiving them for products of
our own “free” thinking. As the contemplation at the beginning of this
subchapter states, it is the wise who realize for themselves. The
Japanese Zen master Shohaku Okumura in a similar vein once said of Zen
meditation, “It takes a lot of faith to do zazen. Otherwise nobody would
do something so stupid.”
Ajahn Brahm - Vesak Day Session 1: Explaining the Refuge and Dhamma Talk
BSV Dhamma Talks
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Veneration
is a principal Sasana practice and always has been. It finds bodily and
verbal expression in a variety of conventional idioms and is
particularly associated in Buddhism with the Triple Refuge. It bears
similarities to worship, for instance in Abrahamic faiths, and is
thereby easily dismissed by the “spiritual but not religious” or strict
Path followers. It is for this reason I wish to stress here its
importance as a principal Buddhist practice. It belongs to what might be
called the “devotional” aspect of human behavior, deliberately evoking
an emotional quality of mind, and manifests, as we will see, in
sometimes wildly embellished forms in later traditions. Nonetheless,
veneration is rather simple in early Buddhism, with no metaphysical or
supernatural import.
Veneration
in some form or another is almost as natural in human behavior as
smiling or frowning. It will spring forth of itself one way or another
in most areas of human discourse, and so to try to strip it away is only
to create something sterile, like trying to strip away hugging from
procreation. This is not to say we are smart about whom we venerate any
more than we are smart about whom we hug. Consider that the most common
objects of veneration in our culture are celebrities, such as bad actors
and robber barons, or consumer goods, such as iPods and
whiter-than-white laundry detergent. We attribute to our celebrities
fantastic wealth, sparkling charm and voluptuous sexuality, much as the
people of Buddha’s India attributed divinity to the great ascetics,
brahmins
and cows, and we attribute to our recent purchases the capacity to
conjure up wondrous advantages. Veneration comes naturally, but, like
trust, can be either discerning or stupid.
The
practice of veneration works closely with Refuge to open the heart to
the influence of worthy teachers and teachings. One cannot learn from
someone one does not first hold in high regard. When we show proper
forms of respect to the elderly, school teachers, professors, piano
teachers and good cooks, we take seriously what they have to impart and
so open our minds to learn more quickly from them. Similarly we become,
for good or bad, subject to their authority. In the military explicit
forms of veneration, such as salutes and titles of respect, are used
effectively to imprint structures of command. A potential downside is
that veneration is sometimes similarly used or abused for social control
– for instance, requisite veneration of superior officers, judges or
the police – but again the watchword, as it always is in Buddhism, is
discernment.
Veneration
is a direct causal factor in attaining certain wholesome qualities of
mind that we try to develop in Buddhism in any case, including peace and
humility. The deference to another that veneration generally entails,
serves immediately to deflate the ego, to knock it out of its accustomed
privileged position in the universe. In fact this seems to me a basic
function of the worship of God in most religions. With the development
of humility, the craving to be somebody and to distinguish oneself as
that somebody, relaxes into a greater sense of ease. As the Buddha
states with respect to a particular practice of veneration,
“When
a noble disciple recollects the Tathāgata, on that occasion his mind
is not obsessed by lust, hatred, or delusion; on that occasion his mind
is simply straight. He has departed from greed, freed himself from it,
emerged from it. … some beings here are purified in such a way.”26
This
passage is repeated in this sutta with each of “Dhamma,” “Sangha,” “his
[own] virtuous behavior” and “his [own] generosity” replacing
“Tathāgata.”
Each
culture has its own expressions of veneration, such as the military
salute in ours, address through “sir” or “madam,” or putting an apple on
the teacher’s desk. Evidence of the importance accorded to physical and
verbal forms of veneration in Buddhism is found in the observation that
Buddhism has carried many of its originally culturally-conditioned
forms from India to every land in which Buddhism has taken root,
regardless of how dissimilar the culture. Most significant of these is
the bow, anjali in Sanskrit, a quite ubiquitous expression of respect or
greeting in its land of origin, produced by bringing the palms together
before the chest or face, sometimes combined with a complete
prostration. Japanese Zen master Suzuki Roshi, shortly after arriving in
San Francisco, was alarmed at the resistance his American students
displayed toward these bows, particularly toward the three full
prostrations, one for each of the three Refuges, that he asked of them
in the early morning. He accordingly adapted this practice to the West:
He required of his American students nine full prostrations, a custom
that has now endured for nearly half a century among his disciples.
Bowing
is a form ritual conduct, as is shaking hands or wearing a tux to a
formal dinner party. Robert Sharf writes, “Ritual habituation inscribes
the self with a set of perceptual orientations, affective dispositions,
automatic responses that are precognitive.” It begins by enacting these
as if in play within an implicit frame of reference that one does not
have to believe in or acquiesce to any more than one believes in the
grammar of one’s mother tongue. To bow to the Buddha is to enact
veneration for the Buddha, to enact veneration of the Buddha is to feel
veneration for the Buddha, to feel veneration for the Buddha is to put
aside one’s preconceptions and open one’s heart to the teachings of the
Buddha. To do this is to align with the Buddha’s Path.27
In
short, veneration when brought together with discernment is a powerful
support for trust in what we seek on the Buddhist Path. Although its
expressions are culturally determined, its indispensable function in
Buddhist life and practice has been a bedrock of Buddhism throughout the
life and times of the Sasana. It also lends to Buddhism its most
devotional part, and is the focal point of sometimes extensive
embellishment in the later traditions, as we will see. Whether this
embellishment has been always helpful or even healthy will be a theme in
this book.
Sutta Chanting of Specific Verses of Tripitaka
Tathagat TV
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#SUTTA
(Pali), generally translated as “protection” or “safeguard,” refers to
the Buddhist practice of reciting certain verses and scriptures in order
to ward off misfortune or danger, as well as to the specific verses and
discourses recited as paritta texts. The practice of #Reciting or listening to the paritta suttas began very early in the history of Buddhism
Another
type of Paritta relies on the virtue of the individual who is ascribed
as reciting the paritta in the Canon, rather than making reference to
the virtues of the Buddha.
#SUTTA (Pali), generally translated as “protection” or “safeguard,” ref
PILs for review of software used in EVMs, VVPA; SC seek poll panel’s …
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— A bench comprising Chief Justice Ranjan Gogoi and Justice Sanjiv
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Electronic Voting in the Netherlands - CORE
a
vote was cast by an eligible voter, or produced by software malfunction
or ma- … actively promoted the use of electronic voting machines in
elections. … 3 Source: www.parlement.com,
an excellent site on Dutch politics (in Dutch only, … dom, free from
influence. … Java code written specifically for the online voting
system.
E-VOTING AND PRESENTY MUSTER USING RASPBERRY PI … - ijireeice
Abstract: The basis of this project is to create an Electronic Voting Machine that will help
Security Analysis of India’s Electronic Voting Machines
04-Oct-2010
— Figure 1: Indian EVMs consist of a ballot unit used by voters (left)
and a control unit operated by poll workers. (right) joined by a 5- …
Electronic Voting Machine - General Q/A - Election Commission of India
03-Apr-2018
— This will enable the voter to cast his vote by pressing the blue
button on the Balloting Unit against the candidate and symbol of his …
Missing: source | Must include: source
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Thinking to be in meditation in different postures.
We
consider here the Yoga Suttas of Patanjali, a classical text and
revered in Hinduism, dated at approx. 200 BC and compared its semantics
and vocabulary to Buddhist canonical texts.
In
summary, this comparison is quite obvious that the author of Yoga Sutta
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.
Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutta a Hindu practitioner with no
other previous reference parameter practical and philosophical.
We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.
The
proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice. But this would be pure speculation, because there is so far no
studies or historical finding that supports this understanding.
It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of
Prabuddha Bharat), that these technical terms as well as descriptions of
practice of jhana / dhyana (meditative absorptions) have it built into
common knowledge at the point of no longer sounding particularly
Buddhists. Something similar to what happens today with the adoption of
the ideas of “Nibbana” and “Kamma” in Western culture, in Christian
countries.
In
particular, if the Yoga Sutta is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.
For
a first analysis, an overview. Look at the “Ashtanga Yoga” or the
“Eightfold Path of Yoga” (sic) we are certainly inclined to think the
definition of the central Buddha of the Noble Eightfold Path.
Then compare these two “paths to reach the samadhi.”
First what is in the Yoga Sutta of Patanjali:
1. Yama, on the field conduct, morality or virtue
2. Niyama, self-purification and study
3. Asana, proper posture
4. Pranayama, breath control
5. Pratyahara, the removal of the five senses
6. Dharana, concentration or apprehension of the object meditative
7. Samadhi, meditative absorption
And
down the list of steps recommended by the Buddha when asked about the
gradual development through his teachings. This list is found in many
suttas of the volumes of speeches and Mean Length Long, as in other
parts of the Canon:
1. Sila, moral conduct or virtue, and Santosa, contentment
2. Samvara, containment or removal of the senses
3. Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.
4. Anapanasati, mindfulness of breathing
5.
Overcoming Obstacles or five nivarana (sensual desire,
ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)
6. Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.
7. Jhana, levels of meditative absorption
8. Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti
Of
course we’re not the first to notice similarities such as the list
above. A handful of other authors have noted some more and others less
obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutta
in which we read:
“Karel
Werner writes that” the system of Patanjali is unthinkable without
Buddhism. As far as terminology goes aa long in the Yoga Sutta that
reminds us of formulations of the Buddhist Pali Canon and even more
Abhidhamma Sarvastivada Sautrantika and school. “Robert Thurman writes
that Patanjali was influenced by the success of the Buddhist monastic
system to formulate its own matrix for the version of thought he
considered orthodox (…) The division between Eight States (Sanskrit
Ashtanga) Yoga is reminiscent of the Noble Eightfold Path of Buddha, and
the inclusion of brahmavihara (Yoga Sutta 1:33) also shows the
influence of Buddhism in parts of the Suttas. “
Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.
Does
all the above tells us that the Yoga Sutta is a comment Hindu / Brahmin
or at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?
If
this is the case, definitely warrants a closer look at. Certainly, this
is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.
Thus,
if the Yoga Sutta is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation? Could this be of some help in triangular or point of which
was the direction of former Buddhist meditation?
The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.
What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices. This would show us how and in what particular
point, was considered to be the “essence” of meditation (in addition to
being philosophical discussion of its purpose) in order to be considered
universally true, then that can be “merged” into other forms of
practice religious.
Under
this view, the Yoga Sutta is actually quite revealing. Consider a few
passages that copies may shed light on this idea. Passages like the
following really seems a direct copy and paste the Buddha-Dhamma. Some
of them even make much sense in a context of religious doctrine
theological-in-search-of-the-soul-creationist , but it fits absolutely
in the philosophy of liberation through concentration and wisdom.
However, they were considered “truth” and “accepted” so that the author
Hindu / Brahman had no other choice but to incorporate them into their
theistic philosophy, reminding us Western Christians today that due to
the common acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.
Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:
“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress.
Destroy these afflictions [e] You will realize Samadhi. “
[Free translation of the original quote from Wikipedia]
What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!). That is, according to the
text of Patanjali, the “Samadhi of Conduct” would be conceptually the
same as the Buddhist Liberation.
Consider the terms used:
Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.
Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).
This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application. In the
suttas “ASMI-Mana” is a deeply rooted psychological tendency that only a
Arahant (Iluminsfo) won [see post “The scent of am” blog Theravadin].
And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment. The term
“Nives” denotes a dwelling, a house - a simile brought by the Buddha to
show how our consciousness moves “inside” of the contact experience of
the senses and settles as if living in a house (see Sutta Nipata,
Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This usage is
decreased very particular psychological context in Hindu / Brahmin to
denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding or
just by Patanjali Yoga Sutra later commentators, who have lost sight of
these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?
And
sometimes something awakening about the “sati” Buddhist can also be
found. We have another pearl of a Buddhist point of view, which can be
considered truly revealing: the use of the word “Dharana” in the text of
Patanjali.
This
is one area in which our contemporary knowledge of Buddhism can benefit
from insights. The term “Dharana”, which literally means short and “I
can hold, carry, keep (in mind)” is a good description of the task faced
in Buddhist contemplative practice, regardless of what tradition /
schoolconsidered.
In
meditation we also need to maintain our meditation object firmly in
focus in mind, without losing it. This central feature of the task
undertaken when trying to cultivate meditative concentration, relates as
an equivalent to the literal meaning of the Buddhist term “sati” (which
means reminder / recall) and what is general and now translated simply
as “mindfulness” - a translation that often aboard with questions.
And
the reason is as follows, in summary: To maintain the object of
meditation in mind you need to remember it. Remember here that means you
have to hold, keep in mind, your object of concentration. This is
exactly what makes the faculty of memory, usually being pushed away by
the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.
If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.
As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).
This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutta, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”
In this case
the Yoga Sutra throws much light on the original meaning as understood
in the early centuries of Buddhist practice and can help us reach a more
precise understanding of what “samma sati, right mindfulness,
originally meant or pointed. (In Theravadin blog post is a rather plain
and that shows how sati yoniso manasikara are coming in practical terms,
check this link ).
On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.” The Pali term is sampajaññā - which literally means
“next-consideration”, eg, be well aware of when performing an action,
then a “clear understanding” of what it does - but this activity is a
result of sati, as having the mind fixed on an object leads to a refined
consciousness that arises when during the next and keep the mind of an
object, creating a clear understanding of the few sensory impressions
that may enter. According to this concept, mindfulness would be a result
of sati and not the practice of sati in itself!
But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits. You can not keep an object from the standpoint of mind without
which would create or develop mindfulness in mind - but
(unfortunately!) you may be aware of all your actions that you work
without the right concentration - as when eat an ice cream, in seeking
the sensual pleasure, an example of improper care. This being the fact
that unfortunately idealize the interpretations of some Westerners who
want to say “Buddhist”.
There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.
Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).
You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity. Thus, one
will find the term vipassanā but the idea of sati in the Yoga Sutra,
Buddhist texts mention as the first term clearly having samādhi as just
the beginning of the journey to insight and access - for example
aniccanupassana .
Finish
here the parenthesis. Suffice to say that any particular reference to
the Buddhist philosophy citing anicca antta or point to the goal of
Nibbana, a philosophical proposition to which the system of Yoga
certainly does not refer.
In
essence the school of Yoga can be placed below the postures
eternalists. So, while it definitely does need to produce sati-samadhi,
definitely does not need to understand is samadhi anicca, dukkha and
anatta - that does not sound very compatible with the worldview of a
eternalistic. Before this, all spiritual approach arise due to the
attempt to interpret Samadhi Yoga Sutra as marriage or at least as close
as you can get from a “God”, a “Lord.” Something that sounds quite
natural in the end to a theist - such as an Evangelical Christian would
never interpret the reduction of its focus on mental object unique
sensual ecstasy and consequently a mere effect of a psychological
technique, but he would label it “the divine sign of God touching him.
“
It is for this reason that, according to the Buddha Dhamma, in fact in
most situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.
Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.
The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east. So one can imagine that the
situation in India was similar to that when the Yoga Sutta was written
addressing the Buddhist philosophy of that era.
The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant. This had largely been done or even conscious, as
most New Age authors present not even reflect the content of their texts
but about the message you want to spend.
Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli. Similar to
what has been done this Sutra ( Theravadin available on the blog, in
English on this link ), the exercise helps us see how the same text
would sound the Pāli language, opening then find parallels in ancient
Buddhist texts, the suttas.
However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration. As you read this you can not discern the notion, especially
since the position of a meditator concentration of whoever has written
or inspired by this text, at some point personally experienced jhana and
samadhi and wanted to convey his experience making use a rich language
Buddhist meditation on the same interpretation being directed to an
audience Brahman / proto-Hindu India 200 BC.
Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:
Buddhism yoga
Karishma Devi
7 subscribers
#buddhism # yoga # peace of mind # mind set # beauty # the world peace.⭑_______________#buddhism _________________
___________
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Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ | | 1 | |
And now a statement about the European Union (Yoga)
[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).
yogo-citta-vatta nirodho | | 2 | |
The Union (Yogo) is the extinction of the movement of the mind
[2]
in this passage denotes vatta turbulence, swirl, activity - literally
wandering, circling, confused. In this context broadly means “meditation
is (…) a stop to the busy mind,” which is very active and its activity
suggests a walk in circles. Probably the most direct (and correct)
translation.
Tada ditthi (muni) svarūpe’avaṭṭhānaṃ | | 3 | |
(Only) then he who sees is allowed (to be) in (his) true nature.
[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process. Here was however used the term Pāli ditthi
so as to maintain the link with the term semantic ditthi. The alternate
translation is then: “So lets see who (or have the opportunity -
avaṭṭhāna) of being in their true and natural.”
Sarup-vatta itaritaraṃ | | 4 | |
(Otherwise) at other times we become (equal) to this activity (of mind).
Challenges
vatta Panza kilesa akilesā ca ca | | 5 | |
Activities (Mental) are five, some non-contaminating other contaminants
Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.
iii) Vikappa, Thought Intentional / Keen
Saddam-ñāṇānupattī vatthu-Sunna vikappo | | 9 | |
Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).
[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.
iv) Nidda, Sleep / Numbness
abhava-paccay’-ārammaṇā vatta Nidda | | 10 |
Mental activity in the absence of mental objects is called Sleep / Torpor.
v) Sati, the Memory / Mindfulness
Anubhuti-visayāsammosā sati | | 11 | |
Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.
Abhyasa-virāgehi Tesam nirodho | | 12 | |
The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)
[12]
We have here the words turn and nirodha in the same sentence! It can
not be more Buddhist canon than this! Interestingly, however, is the
current use and non-metaphysical terms of this stretch. They are applied
in a simple process of meditation, in particular the process of
concentration meditation. This can not go unnoticed and goes directly in
line with readings jhanic cultivation practices in Buddhism.
The Training
tatra-tiṭṭha yatano abhyasi | | 13 |
The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)
Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]
[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment
Detachment
is the mastery (VASI-kara) of perception, the dropping of the seat
(vitaṇhā) by the following (anu-savika, lit.’s Subsequent flow)
experience a prey to view.
parama-tam Puris akkhātā guṇa-vitaṇhaṃ | | 16 | |
This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.
[16]
Here we turned a Brahman, is this approach that allows the soul to win
the seat / attachment, Tanh. And this short sentence has much to offer!
At that moment in history, Patanjali was so convinced of the Buddhist
goal of “opening up the attachment, the seat stop,” which boils down to
vitaṇhā term he uses. However, it does not give up without a soul which
its theistic philosophy simply collapses and nothing in the text would
make it distinguishable from a treatise on the Buddha Dhamma. Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this
seat/ attachment. Interesting.
This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.
[17]
Here we describe an almost identical description of the first jhana
used time and again by the Buddha in Pali texts ( see this example ).
Indeed, we have a very beautiful description of the first jhana as a
form of sampajaññatā (fully aware of what is happening), after the plan
of the form (the theme of our meditation is a mental form) and a
combined happiness at the thought we are trying to grasp what itself
could be described as the pure experience of “I am” (Asmita - the term
is being used more loosely in place as would suttas).
However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.
Interesting also is the connection that is being done now with
sampajaññatā: Think of everything we have said before about sati. If
sati is simply the seizure of an object (the paṭṭhāna of sati, so to
speak), so it’s interesting to see how sampajaññā this case, is
identified with the state of the first jhana. Could this mean that when
the Buddha mentions these two texts in Pali, which implicitly means
samatha-vipassana?
This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana. Could it be then that the term “sampajaññatā” was seen as the
first result of a concentrated mind?
In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to
keep the object is under constant danger during the siege of sense.
This
flower gives himself (based on these qualities)of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)
[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers.
He
also mentions how crucial factors when striving for enlightenment under
the Bodhi tree. Later, during his years of teaching, he gave the name
of “powers” (bullet) and explained that, if perfected, would lead to
enlightenment.
Tibba-saṃvegānām āsanno | | 21 | |
(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).
The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.
[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line translation of the Yoga Sutra by
Geshe Michael Roach . The principle can be interpreted so as to skeptics
recalling the first sutta MN seemed more logical to assume Issar was
first used to designate “the Lord” (ie your God).
But
with a little more research found that the term Issar Theragatha us are
used to designate the “master”. Interesting is also the word in Pali
āsayih replaced simple wish / desire - “Asa.” But “almost” sounds like
“Asava” that would fit even better in the context of kamma and vipaka
Asava.But the idea is very specific (”that which flows within you,
taking it) and may or may not be what was meant in this passage.
tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |
It is this that lies the seed of omniscience unmatched.
sa pubbesam api guru kālen’ānavacchedanā | | 26 | |
This Master from the beginning never abandoned him or abandon
[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)
tassa vācako Panavia | | 27 | |
His Word is the breath and the clamor of living
[27]
On the panavah term, which can be interpreted as “om” in Hindu
literature. It all depends if we read verses 24-27 as involving “Issar”
to mean “God” or simply refer to consider meditation master of
meditation you learn. If you do a search in the Tipitaka, you see that
when the Buddha used the term was to refer to teachers (see for example
Theragatha)
taj-tad-japp attha-bhavana | | 28 | |
Praying in unison with this, this is the goal of meditation
touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |
So if the mind itself and carries it away all obstacles / hazards:
Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.
citta-vikkhepā te’ntarāyā | | 30 | |
These are the causes of mental distractions (they fall due).
The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.
[31]
Here dukkha and Domanassam mentioned. They also appear in the
definition of the Buddha’s four jhana, but in a different direction. The
problem described here meditative seems out of place and looks as if
someone had to fit these words here. Also the inhale and exhale clearly
has an important role in that they cease to exist (nirodha) so
subjective to the practitioner in the fourth jhana. It is strange that
all this is on the list, but is presented in a very different
interpretation.
The Objects of Meditation
tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |
In order to control these distractions, this is the practice of unification of mind:
Thecheerful
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.
[33]
And here we go. The four brahmavihara, of course, famous for the way
Buddha encouraged monks to practice them to subdue the obstacles and
enter the five jhana. It is also interesting as the Tipitaka sometimes
aligns them with the progression in four jhana (which deserves to be
studied separately).
pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |
Or the inhale and exhale, which is also an excellent exercise in meditation.
Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35
It helps to stop and control the increasing mental activity that occurs through the power of the senses.
[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage. Here he almost “cites” the benefit of Anapanasati of Pali
suttas, the Buddha gave in the Anapanasatisamyutta Mahavagga, where it
is clearly said that the greatest benefit of Anapanasati is the ability
to quiet the mind. Very interesting!
Visoko go jotimatī | | 36 | |
And the mind becomes free from sorrow and radiant.
vita-raga-visaya go citta | | 37 | |
Free from desire for sense objects
[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.
When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.
(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.
[43]
parisuddham sati is obviously the name the Buddha gave to the fourth
jhana. It seems that the author tries to show us the range of four
jhana, pointing to the criteria of the first, and then, in contrast to
the characteristics of the fourth jhana again using the terminology of
the Pali suttas.
With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)
[51]
This
last sentence sounds more like a reporter who, after being invited to a
very important meeting, is eager to share what he heard from relevant
sources.
Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).
This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.
Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?
Hard
to say. This argument appears in the Sutta Ratanasutta Nipata.Vemos
this final state, without seeds, as something that would target when
trying to “Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.
Patanjali Yoga viracite-iti-samadhi sutta paṭhamo-pated | | |
This is the first chapter on the Samadhi Yoga Sutra of Patanjali
Welcome
to our yoga postures section. Here you will find yoga moves that are
broken down to the bare basics with colour photos to match. We also have
state of the art flash yoga animation technology that you can use to
view these moves in full screen size, full colour and with full
instruction.
Yogic
exercises cater to the needs of each individual according to his or her
specific needs and physical condition. They involve vertical,
horizontal, and cyclical movements, which provide energy to the system
by directing the blood supply to the areas of the body which need it
most.
In
yoga, each cell is observed, attended to, and provided with a fresh
supply of blood, allowing it to function smoothly. The mind is naturally
active and dynamic, while the innerself is luminous. In this section we
will give you plenty of yoga images and instruction. Breathing Pose
The
simple act of learning to control the breath has a number of beneficial
effects on your wellbeing, ranging from increasing your energy, to
improved relaxation into sleep. It purifies the body by flushing away
the gaseous by products of metabolism and will also help you to remain
calm in the face of the challenges that we encounter in our everyday
lives.
Control
of the breath is an essential element in the art of yoga. When bringing
the air in to the abdomen, do not to puff the stomach out, but pull the
air into it while extending the inside wall. By harnessing the power of
the breath the mind can be stilled and can be prepared for your Yoga
practice Instruction Table Breathing Basics
1
Sit
in a simple cross-legged position on the floor. If you don’t feel
comfortable in this position place a folded blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale
slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.
Exhaling
softly feeling the breath leave the abdomen first, then the ribs and
lastly the upper chest. Observe the space at the end of the exhale
2
Now
move hands so your forearms come to a comfortable position resting on
your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga
breathing is also call Pranayama . Many say that Pranayama (Rhythmic
control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
Before starting the Asanas (as-anas) or the yogic postures, it is vital
that you start with the practice of Pranayama (praa-na-yaa-ma) or the
yogic breathing exercises.
And what is Yogic Breathing (Pranayama)
Pranayama
is loosely translated as prana (pra-aana) or breathe control. Breathing
affects our state of mind. It can make us excited or calm, tense or
relaxed. It can make our thinking confused or clear. In the ancient
yogic tradition, air is the primary source of life force, a
psycho-physio-spiritual force that permeates the universe. Yogic
breathing is used in yoga as a separate practice to help clear and
cleanse the body and mind. It oxygenates the lungs by getting rid of
enormous quantity of carbon dioxide and other toxic gases. It is also
used in preparation for asana, the practice of yogic postures and
meditation, to help maximize the benefits of the practice, and focus the
mind.
Would you like to know the more details about this? Please refer the fallowing link.
Before
starting the Asanas (as-anas) or the yogic postures, it is vital that
you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic
breathing…
theravadin.wordpress.com
The Yoga Sutra: a handbook on Buddhist meditation?
Take
a classic text of Hinduism, the revered Yogasutra (approx. 200 BCE (2))
and compare its semantics and vocabulary to the Buddhist canonical
texts. Such a comparison will make it pretty obvious …
Instruction Table Breathing Basics
Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.
Place your right hand on the rib cage and your left hand on your abdomen
Inhale slowly through the nose feeling the
breath filling the abdomen,bringing it slowly into the rib cage, then
the upper chest.
Exhaling softly feeling the breath leave
the abdomen first, then the ribs andlastly the upper chest. Observe the
space at the end of the exhale
Now move hands so your forearms come to a comfortable position
resting on your knees and continue the breathing with a relaxed rhythm.
Continue with a flowing controlled breath in your own time.
Yoga
breathing is also call Pranayama . Many say that Pranayama (Rhythmic
control of breath) is one of the bests medicines in the world .
Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.
Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .
The
purpose of this pose is to help give the entire body a very complete
stretch from the heels to the head. It improves strength and endurance
and helps to control your breathing in conjunction with the movements of
the body.
It
eases and stimulates the joints especially the knees, ankles and
shoulders. It reduces and alleviates backache and improves the
circulation of the entire body. toes & little toes pressing firmly
into the floor
2
Push
back with your hands & sit between your buttocks on the floor, make
sure you roll your calf muscles out wards so your not sitting on them.
3
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.
4
Inhale as you slowly raise your arms to shoulder height, shoulders down.
5
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
6
Interlock
the fingers. Slowly exhaling turn the palms towards the ceiling, and
with a powerful push lift up from the belly into your chest and
shoulders.
7
Exhale bring your hands down in a smooth continuance motion….
8
Now
bringing your arms interlocking behind your back with straight arms,
being careful not to roll the shoulders forward, squeezing the shoulder
blades together and opening the chest on the front of the body.
This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
energise yourself. Virasana is brought to you by http://yoga.org.nz.
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Category
Sports
This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
energise yo…
This is the Shoulder Stretch Pose combined with Virasana Asana in…
This
is the Shoulder Stretch Pose combined with Virasana Asana in Sanskrit.
It is brought to you by Yoga Online. Try the Shoulder Stretch pose to
energise yo…
yoga.org.nz
Yoga Class Online | Learn Yoga Lessons Online | Yoga at Home – Modern Yoga Online
Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.
Interlock
the fingers. Slowly exhaling turn the palmstowards the ceiling, and
with a powerful push lift up from the belly into your chest and
shoulders.
Exhale bring your hands down in a smooth continuance motion….
Now
bringing your arms interlocking behind your back with straight arms,
being careful not to roll the shoulders forward, squeezing the shoulder
blades together and opening the chest on the front of the body.
Regular
practice of the kneeling twist pose will aid in your ability to rotate
the spine and upper torso more effectively, while increasing the
flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the internal abdominal organs.
This pose is a good beginners pose and will get you ready for more advanced twists.
To view in flash - click the image below
Instruction Table
1
Come in to a position on your hands and your
knees with your knees together and your feet slightly wider than hip width apart. Your big
Keep working your right knee back and contracting your buttocks muscles in and down.
Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.
The
Warrior pose is named after the mythic warrior-sage, Virabhadra. This
challenging pose strengthens the entire body while improving mental
capacity and self control.
It
builds, shapes and tones the entire lower body. It tones the abdominal
section and helps to prevent, reduce and eliminate back pain. The entire
upper body -front and back- is worked and doing this pose increases the
capacity of the respiratory system. To view in flash - click the image
below
Instruction Table
1
Sit
on your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
2
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
This
is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought
to you by Yoga Online. Try the Warrior pose to energise yourself.
Virabhadrasana …
This is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought…
This
is the Warrior Pose or Virabhadrasana Asana in Sanskrit. It is brought
to you by Yoga Online. Try the Warrior pose to energise yourself.
Virabhadrasana …
Instruction Table
Sit
on your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.
Arms relaxed by the side keep your base firm by contracting your buttocks.
Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.
Take a few breaths here, keeping the stomach soft and the eyes soft.
This
pose harnesses the powers of mental concentration, while allowing you
to calm the mind. It develops balance and stability, and strengthens the
legs and feet, also increasing flexibility in the hips and knees.
The
tree pose is a balance pose incorporating three lines of energy,
emitting from the centre outwards. One line proceeds down the straight
leg, one line extends up the spine and out the fingertips, and the third
moves outward through the bent knee.
To view in flash - click the image below
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
On
your next inhale; shift the bulk of your weight onto your left foot.
Exhale bend the right knee, and assisting with your hand, place the sole
of your right foot as high as possible into the left inner thigh, with
toes pointing down, steady yourself, and
breathe easy.
3
Next
raise your arms to shoulder level, be sure that they are in line with
each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the pose.
4
Now
bring your palms together in prayer position. Keeping your eyes focused
on a point in front of you, will assist your balance.
5
Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.
Instruction Table
1
Stand in mountain pose continuing with your smooth flowing breath.
2
Jump
your feet sides ways and sweep your arms out to the side so your ankles
are below your wrists. Establish your foundation, by pulling your knees
and thighs up, tucking your tailbone under, pushing your feet firmly
into the floor.
Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.
3
Keep
an awareness of this line as you turn your right foot out to 90 degrees
and turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.
If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.
4
Inhale,
an as you exhale bend your right leg, pulling up with the outside and
inside of the thigh to form a right angle at the knee. Only go as low as
you can with out turning your hips off centre.
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.
5
Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.
Hold the pose and breathe smooth.
Reverse the procedure back to mountain pose and repeat back to the other side.
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
Visit our website for more free high quality downloads . Please when
you visit the website be sure to sign for our FREE newsletter. You will
receive updates and information on the most recent released free yoga
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Category
Sports
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz. …
This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle…
This
is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the triangle
pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz. …
yoga.org.nz
Yoga Class Online | Learn Yoga Lessons Online | Yoga at Home – Modern Yoga Online
This
pose is simple, but very effective, and is a key movement to more
advanced poses. This pose will teach you how to push from under the
shoulders and out of the lats, the major muscle group of the back. A key
movement in a lot of yoga poses.
It
strengthens and aligns the upper body while releasing tension and
increasing the circulation to the shoulder joint, which is a ball and
socket joint. It also aids in strengthening the
abdominal and lumber region as you look to form a solid base. To view in flash - click the image below
Instruction Table
1
Moutain Pose 1
2
Moutain
Posture 2 Lift the kneecaps up by contracting the front thigh muscles,
but not locking the backs of the knees. Pull up with the back of the
thighs, and activate the hip and buttocks to level the pelvis.
3
Mountain
Poses Back Your hips should be directly over your knees, and your knees
over your ankles. This gives you a stable foundation and by positioning
the pelvis properly, keeps the spine healthy.
4
Now
extend the spine, by slowly inhaling, lifting up through the legs as
you lift the ribcage, opening the chest and dropping the shoulders down,
extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table
1
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring
your arms out in front of you, pushing your elbows firmly together and
your fingers extending away from you, while focusing on pulling your
shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now
bend at the elbow and take the forearms to vertical. Keep pressing
firmly with the palms and the elbows as you breathe the arms upwards.
With each exhale moving slightly higher. Shoulder opener Yoga Posture.
This movement will teach you how to push from under the shoulders and
out of the lats, the major muscle group of the back. A key movement in a
lot of yoga poses. This pose is simple, but very effective, and is a
key
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A key movement in a lot of yoga poses. This pose is simple, but
very effective, and is a key movement to more advanced poses.
Category
Education
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
Shoulder opener Yoga Posture. This movement will teach you how to…
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
Instruction Table
Mountain Pose 1
2
Mountain Posture 2
Lift
the kneecaps up by contracting the front thigh muscles, but not locking
the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
Mountain Poses Back
Your
hips should be directly over your knees, and your knees over your
ankles. This gives you a stable foundation and by positioning the pelvis
properly, keeps the spine healthy.
4
Now
extend the spine, by slowly inhaling, lifting up through the legs as
you lift the ribcage, opening the chest and dropping the shoulders down,
extending the neck, keeping the jaw and eyes soft.
5
Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.
Keep your head directly over your shoulders, and look at eye level at a point in front of you.
Instruction Table
Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.
2
Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other
3
Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position
4
Bring
your arms out in front of you, pushing your elbows firmly together and
your fingers extending away from you, while focusing on pulling your
shoulder blades together..
5
Continue squeezing the elbows together as you bring your palms together
6
Now
bend at the elbow and take the forearms to vertical. Keep pressing
firmly with the palms and the elbows as you breathe the arms upwards.
With each exhale moving slightly higher.
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A key movement in a lot of yoga poses. This pose is simple, but
very effective, and is a key movement to more advanced poses.
Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A ke…
Instruction Table
Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.
Move
your shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
The
downward yoga pose is named as such as it resembles the shape of a Dog
stretching itself out. This pose helps to strengthen, stretch and reduce
stiffness in the legs while strengthening and shaping the upper body.
Dog pose Yoga Posture . One of the main yoga asanas. If you have time
for only one posture try this one.
Holding
this pose for a minute or longer will stimulate and restore energy
levels if you are tired. Regular practice of this pose rejuvenates the
entire body and gently stimulates your nervous system.
To view in flash - click the image below
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for…
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and
straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
The
purpose of this pose is to give the entire back of your body a very
complete stretch from the heels to the head. It is excellent for posture
improvement and stimulates the internal organs as
well.
It
adds in improved mental concentration and endurance and helps to
control and calm the mind. It relieves compression while increasing the
elasticity of the spine, it also strengthens and stretches the
hamstrings.
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To view in flash - click the image below
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now
take your strap around both feet. The strap`s purpose is to keep the
spine straight. This is very important. Be aware the head is an
extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.
Keep bending at the hips, maintaining a relaxed head and neck.
5
Go
a little further, relax your abdomen, and inhale, as you lengthen,
exhale, and come further forward, increasing the space in your
vertebrae.
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It
strengthens and aligns the shoulder region while releasing tension and
increasing the circulation to the shoulder joint, which is a ball and
socket joint. It also aids in strengthening the abdominal and lumber
region as you look to form a solid base. To view in flash - click the
image below
Instruction Table
1
Align yourself in mountain pose. Continuing with your smoot flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As
you exhale, rotate the shoulders around by pushing up out of the chest
and squeezing the shoulder blades together, rotating them in a full
circle.
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your ear lobes, keeping the head erect and soft.
As you Exhale, rotate the shoulders around by pushing up out of the chest rotating them in a full circle.
Category
Education
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your…
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The
lying twist is another pose which is very simple yet extremely
effective. This pose is soothing to the spine and neck, and warms and
frees the lower back and hips and it also improves digestion and assists
in toxin elimination. To view in flash - click the image below
Instruction Table
1
Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.
Move
your shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
Please Visit:
The Downward Facing Dog
Adhomukha Svanasana
The
downward yoga pose is named as such as it resembles the shape of a Dog
stretching itself out. This pose helps to strengthen, stretch and reduce
stiffness in the legs while strengthening and shaping the upper body.
Dog pose Yoga Posture . One of the main yoga asanas. If you have time
for only one posture try this one.
Holding
this pose for a minute or longer will stimulate and restore energy
levels if you are tired. Regular practice of this pose rejuvenates the
entire body and gently stimulates your nervous system.
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5
5
Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
The
Bridge Pose is a simple yet very effective pose to practice. It helps
to promote a healthy flexible spine while strengthening the legs and
buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale,
and with the exhale raise the hips up by pushing strongly into the
floor with your feet. Keep the buttocks firm, and press the shoulders
and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
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