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AN 3.93 (A i 239)
Accāyika Sutta
— Urgent —
[ accāyika : urgent ]
Three urgent tasks of an ascetic which are like three urgent tasks of a farmer.
05) Classical Pāḷi,
“tīṇimāni,
bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. katamāni tīṇi?
idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ
karoti sumatikataṃ. sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ
sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā
sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. imāni kho, bhikkhave, tīṇi
kassakassa gahapatissa accāyikāni karaṇīyāni. tassa kho taṃ, bhikkhave,
kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā: ‘ajjeva me
dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. atha
kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni
dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi

“evamevaṃ
kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. katamāni
tīṇi? adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ,
adhipaññāsikkhāsamādānaṃ. imāni kho, bhikkhave, tīṇi bhikkhussa
accāyikāni karaṇīyāni. tassa kho taṃ, bhikkhave, bhikkhuno natthi sā
iddhi vā anubhāvo vā: ‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve
vā uttarasve vā’ti. atha kho, bhikkhave, hoti so samayo yaṃ tassa
bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi
sikkhato anupādāya āsavehi cittaṃ vimuccati.

“tasmātiha,
bhikkhave, evaṃ sikkhitabbaṃ: ‘tibbo no chando bhavissati
adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne,
tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. evañhi vo,
bhikkhave, sikkhitabban”ti.

30) Classical English,Roman,
“There
are these three urgent duties of a farming householder. Which three?
“There is the case where a farming householder quickly gets his field
well-plowed & well-harrowed. Having quickly gotten his field
well-plowed & well-harrowed, he quickly plants the seed. Having
quickly planted the seed, he quickly lets in the water & then lets
it out. These are the three urgent duties of a farming householder. Now,
that farming householder does not have the power or might [to say:]
‘May my crops spring up today, may the grains appear tomorrow, and may
they ripen the next day.’ But when the time has come, the farming
householder’s crops spring up, the grains appear, and they ripen.
“In
the same way, there are these three urgent duties of a monk. Which
three? The undertaking of the training in heightened virtue, the
undertaking of the training in heightened mind, the undertaking of the
training in heightened discernment. These are the three urgent duties of
a monk. Now, that monk does not have the power or might [to say:] ‘May
my mind be released from fermentations through lack of
clinging/sustenance today or tomorrow or the next day.’ But when the
time has come, his mind is released from fermentations through lack of
clinging/sustenance.

“Thus,
monks, you should train yourselves: ‘Strong will be our desire for the
undertaking of the training in heightened virtue. Strong will be our
desire for the undertaking of the training in heightened mind. Strong
will be our desire for the undertaking of the training in heightened
discernment.’ That’s how you should train yourselves.”



https://youtu.be/65QB5cw_f1k

youtube.com
Mastering the Core Teachings of the Buddha Part 1

1. Free online episodes on Buddha’s teachings in His own words
And
2. Free online the first
time, when Jai Bhim was uttered when it was used as a war cry during
the famous Battle of Koregaon (fought between the Peshwa and British
East India Company) on January 1818.The army of Mahars defeated the
Peshwa. Ambedkar used to visit this battle field-located in Pune-every
year, and pay floral tributes to the exemplary valour displayed by the
Mahars.

These free online episodes must be translated in all the 117 classical
languages of the world.







Verse 100. One Pacifying Word Is Noble
Through a thousand speeches be
composed of meaningless lines,
better the single meaningful line
one hears, then comes to calm.

Explanation:
Expressions replete with thousands of words are of no value. One single
meaningful word is more valuable, if hearing it one is pacified.
Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses
Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.

Explanation:
A poem replete with thousands of verses is of no value if it has no
useful meaning. One single stanza pregnant with wisdom is more valuable,
if hearing it one is pacified.
Verse 102. A Dhamma-Word Is Noble
Though a thousand verses chant
composed of meaningless lines,
better the single Dhamma-line
one hears, then comes to calm.

Explanation:
One may recite hundreds of verses replete with meaningless expressions.
If one recites one line of verse pregnant with wisdom, which is
pacifying, it will be more valuable and nobler.
Verse 103. Self-Conquest Is The Highest Victory
Though thousand times a thousand
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.

Explanation:
One may conquer a thousand men in a thousand battles. But the person
who conquers just one person, which is one’s own self, is the greatest
conqueror.
No photo description available.
Verse 104. Victory Over Oneself Is Unequalled
Greater the conquest of oneself
than subjugating others,
that one who’s always self-restrained,
that one who’s tamed of self .

Explanation:
Self conquest is greater than the conquest of others. The victory of
one who conquers himself cannot be turned into defeat. He remains a self
controlled individual who lives ever disciplined.
No photo description available.
Verse 105. Victory Over Self Cannot Be Undone
Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.

Explanation: Such conquest cannot be turned into defeat either by a god, spirit, a Mara (devil) or a Brahma (creator).
No photo description available.
Verse 106. The Greatest Offering
Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than century of sacrifice.

Explanation:
One may make sacrifice every month for a hundred years; but, the
honoured paid to one spiritually developed person, for a moment, is
greater than oblations made for a hundred years.
No photo description available.
Verse 107. Even Brief Adoration Of An Arahat Is Fruitful
One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than centuries of sacrifice.

Explanation:
A person may perform fire-worship ritual in the forest for a hundred
years. Yet, for a person who adores just for a moment, a
self-restrained, disciplined Arahat, that moment’s adoration of the
Arahat is far nobler than the fire-worship of hundred years.
May be a cartoon
Verse 108. Worshipping An Unblemished Individual Is Noble
Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.

Explanation:
In this world, an individual seeking merit may give alms and offerings
during a religious festival. Or else that person may conduct an
elaborate sacrifice for a whole year. But the merit from all those
activities put together is not even one-fourth the merit one gets by
paying homage to a person who walks straight - an arahat.
May be an illustration
Verse 109. Saluting Venerables Yields Four Benefits
For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.

Explanation:
If a person is in the habit of constantly honouring and respecting
those who are developed and mature, their lives improve in four ways.
Their life span soon increases. Their complexion becomes clearer. Their
good health and comfort will improve. Their vigour and stamina too will
increase.
May be a cartoon
Verse 110. Virtuous Life Is Noble
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.

Explanation:
A single day lived as a virtuous, meditative person is greater than a
hundred years as an individual bereft of virtue and uncomposed in mind.
No photo description available.
Verse 111. A Wise One’s Life Is Great
Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.

Explanation:
A single day’s life of a wise person, who is aware of reality, is
greater than even a hundred years of life of an individual who is bereft
of wisdom and insight.
May be a cartoon
Verse 112. The Person Of Effort Is Worthy
Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.

Explanation:
A single day’s life of a wise person who is capable of strenuous
effort, is nobler than even a hundred years of life of an individual who
is lazy, incapable of making an effort and is wanting in initiative.
No photo description available.
Verse 113. Who Knows Reality Is Great
Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.

Explanation:
A single day’s life of a person who perceives the arising and
disappearance of things experienced is nobler and greater than the
hundred-year life-span of a person who does not perceive the process of
the rising and disappearance of things.
May be a cartoon
Verse 114. The Seer Of The Deathless Is A Worthy One
Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.

Explanation:
A single day’s life of a person who sees the state of deathlessness is
far greater and nobler than the hundred -years life-span of a person who
does not perceive the deathless state.
May be an image of 1 person
Verse 115. Life Of One Who Knows The Teaching is Noble
Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.
Explanation:
A single day’s life of a seer of the Noble Teaching of the Buddha is by
far greater than the life of a hundred years of a person who does not
see the Noble Teaching.
https://youtu.be/2EOnDjsf47E

https://youtu.be/luBPYBC5gWw


youtube.com
THE KOREGAON BATTLE JAI BHEEM vs SHIV SENA MUMBAI WHALERWATT
#mumbaikars #suffering #verybard #200years #ago #koregaonbattle #Shivsena #vs

1. Free online episodes on Buddha’s teachings in His own words
And

2.
Free online the first time, when Jai Bhim was uttered when it was used
as a war cry during the famous Battle of Koregaon (fought between the
Peshwa and British East India Company) on January 1818.The army of
Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every year, and pay floral tributes to the
exemplary valour displayed by the Mahars.

These free online episodes must be translated in all the 117 classical
languages of the world.


http://www.onefivenine.com/india/villages/Dakshin-Kannad/Mangalore/Bejai-_1a-Kavoor-Road-Renjala

Swimming
Federation of India will organize 17th National Masters Championships-
2021,from 26th to 28th November 2021 at St Allosyus College, Bejai -
Kavoor Rd, Renjala, Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore,
Karnataka 575013.

SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony,
B/h Damubhai Vidyarthi Bhavan,
Near Lakhudi Circle,Navrangpura AHMEDABAD-380 009
17th National Masters championships 2021 MANGALORE
26th to 28th November,2021 Individual Registration Form
To be received by organizers prior to 15th November 2021. To be completed by all masters competitors.
Personal information: To be completed by all competitors.

Surname________________________________________________
Given Name_____________________________________________
Address_________________________________________________
_________________________________________________
City/Town________________________ Post Code_______________
Phone No.____________________ Email.______________________ Sex:-Male
/female Date of Birth : ________Day _______Month ______Year Age as at
31stDecember 2021________________years.
I wish to compete in the swimming / diving events in 17th National
Masters Championships 2021 as per SFI entry form.
Release from liability
I hereby declare that I exonerate of all liability and responsibility
however so arising, the SFI, its affiliates, venue owners, the
organizing committee, sponsors and any other persons that participate in
the masters events, in respect to all and every action or claim about
any accident that may occur (except liability and responsibility for
personal injury or death caused due to negligence of those respective
bodies or persons). I understand how risky the competitions in which I
am going to participate are, and I hereby certify that I am physically
fit and have good health; suitable to compete in this
Warning: Only well prepared and medically fit competitors should enter
the 17th National Masters Championship 2021.
Date:___________ Signature of competitor:_____________________

Please
return this registration form along with entry form on or before 15th
November 2021 to; Shri M Satish Kumar, Organising Secretary,
Karnataka Swimming Assocoation,17thNational Masters Championships 2021,
Bangalore, Karnataka
Contact No. 09880673988(M) Email: karnatakaswimming@gmail.com

SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony,
B/h Damubhai Vidyarthi Bhavan,
Near Lakhudi Circle,Navrangpura AHMEDABAD-380 009


17th
National Masters championships 2021 MANGALORE
26th to 28th November,2021
Swimming Entry Form
Surname_________________________________________ Date of Birth
:______________
Given Name______________________________________ Age
Group:________________ Events Entry Time Please (X) against
Min. sec. 1/100 the event for entry
50 met. Free
Style________________________________________________________ 100 met.
Free Style_______________________________________________________ 200
met. Free Style_______________________________________________________
400 met. Free
Style_______________________________________________________
50 met. Back Stroke ____________________________________________________
100 met. Back
Stroke_____________________________________________________ 50 met.
Breast Stroke_____________________________________________________
100 met. Breast
Stroke____________________________________________________ 50 met.
Butterfly Stroke___________________________________________________
100 met. Butterfly
Stroke__________________________________________________ 200 met.
Individual Medley________________________________________________
4X50met. Free Style
Relay_________________________________________________ 4X50met. Medley
Relay ________________________________________________ (Club/ units can
enter one relay Team of 4 members)
(Swimmer can enter in maximum 4 individual events)
Date:_________________ Signature of Competitor_______________

Please
return this Entry Form on or before 15th November 2021 to:
Shri M Satish Kumar, Organising Secretary,
Karnataka Swimming Assocoation,17thNational Masters Championships 2021,
Bangalore, Karnataka
Contact No. 09880673988(M) Email: karnatakaswimming@gmail.com

SWIMMING FEDERATION OF INDIA
11/A Vithalbhai Patel Colony, B/h Damubhai Vidyarthi Bhavan, Near
Lakhudi Circle,Navrangpura AHMEDABAD-380 009
Mangalore
26th to 28th November 2021
To; All Affiliated Units of S.F.I. & N.S.A.
Dear Sir,
Swimming Federation of India will organize 17th National Masters
Championships- 2021,from 26th to 28th November 2021 at St Allosyus
College, Bejai - Kavoor Rd, Renjala, Ranipura Ulliya, Gandhi Nagar,
Kavoor, Mangalore, Karnataka 575013. We trust you will give the widest
publicity to this unique competition Please spread it throughout your
unit to all Clubs and interested participants.
You may use photocopies of Entry & Registration Forms for this
purpose.
The Details of the Events for swimming & diving are as under;
• Minimum Age Limit: 25 years and above
• Age Determining Date: The actual Age of the competitor as at 31st
December 2021.
• Age Groups:
Individual Events: 25-29, 30-34, 35-39, 40-44, 45-49, 50-54, 55-59,
60-64, 65-69, 70-74, 75-79, 80 and Above.
Relay Events: based on total Age of the team members in whole years.
100-119, 120-159, 160-199, 200-239, 240-279, 280-319, 320-359.
• Proof of age: Passport/ Driving license/ Aadhar Card/ Birth Date
Certificate in English to be attached ( Any One)
• Meeting: Meeting will be held on 25th November 2021 at 04:00 p.m.at
the St Allosyus College for giving Competition program and other
information. Events will Start on 26th November 2021 from 08:00 A M
onwards. and will continue upto 28th November 2021. Registration of
swimmer must complete by 25th November 2021 evening 6.00P.M.
• Training Provision: The pool will be available on 25th November 2021
for training practice.On competition days the training will be 45
minutes before the start of the event.
CompetitionVenue: St Allosyus College, Bejai - Kavoor Rd, Renjala,
Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore, Karnataka 575013
Entry Restrictions: Swimmer may enter in maximum 4 Individual events and
2 Relays.
• Relay Entry: Only team entry from each club/unit will be accepted.
• Competition note: All start will be “over the head”. The ONE START
rule will apply
for all swimming events.
• Pre-seeding: As per FINA masters rule.
• Eligibility: Masters’ swimmers are eligible to enter in their
respective age groups
only. Swimmers who have participated in National Aquatic championships
during
2018, 2019 AND 2021 are not eligible to enter.
• Reporting: It is the responsibility of each swimmer to report to clerk
of the course at
marshalling area at least 15 minutes prior to their designated race.
• Medals: 1st to 3rd place in each event and age groups will be
presented to Winner.
• Certificates: 1st to 3rd place in each event and age groups.
Participation certificate
will be given to all participants who enter in and complete the race /
all the dives.
21st October 2021

• Entry and Registration fees: Registration fees Rs.200/. per
participant Entry fee Rs. 100/. per event per head and Relay team Rs.
400/=. per team. Late entry will be accepted up to 18th November 2021 on
payment of DOUBLE FEES (Including Registration fees) in Swimming only.
• Last Date: Last date for submitting the entry is 15th November 2021.
• Reporting Date for Swimming : St Allosyus College, Bejai - Kavoor Rd,
Renjala, Ranipura Ulliya, Gandhi Nagar, Kavoor, Mangalore, Karnataka
575013 on 25th
November 2021 before 4.00P.M.
No entry form and registration form will be accepted without entry fee
and Birth Date certificate from competent authority. Entry will be
accepted only if it is counter signed by secretary of affiliated units
of SFI. Kindly send the Fees by D.D in favour of KARNATAKA SWIMMING
ASSOCIATION, PAYABLE AT BANGALORE.
NO EVENT will be conducted if there are less than 3 Entries. Please send
your entry form along with entry fees to:
Shri M Satish Kumar,
Organising Secretary & Secretary
Karnataka Swimming Association,
43,12th Cross, Ram Mandir Road, Sampangi Ram Nagar,
Bangalore - 560027Contact No. 09880673988(M) Email:
karnatakaswimming@gmail.com
for any further detail please contact the secretary general SFI at
Ahmedabad o

for any further detail please contact the secretary general SFI at
Ahmedabad office Tel :. 079 40025531
Monal D Chokshi General Secretary






May

https://www.google.co.in/…/amp_articleshow/51876821.cms

The
‘Jai Bhim’ term in the ‘Jai Bhim-Jai Bharat’ slogan, which Bahujan
Samaj Party chief Mayawati asked SC/STs, her party workers and
supporters to raise instead of “Bharat Mata ki Jai” traces its origin to
the days of freedom struggle. Chronologically, Jai Bhim precedes Jai
Hind, with one school of thought even stating that the slogan is nearly
200-year-old.Throwing light into the origin of Jai Bhim, Vivek Kumar,
Professor Centre for the Study of Social Systems, School of Social
Sciences at Jawaharlal Nehru University, said, “The first time, when Jai
Bhim was uttered, it was used as a war cry during the famous Battle of
Koregaon (fought between the Peshwa and British East India Company) on
January 1, 1818.”

He
further stated that during the course of the war, when the Mahar sepoys
(as part of the British East India Company) used to cross the Bhima
River, they shouted Jai Bhim to galvanise themselves. Eventually, the
army of Mahars defeated the Peshwa. “Ambedkar used to visit this battle
field — located in Pune – every year, and pay floral tributes to the
exemplary valour displayed by the Mahars,” Vivek Kumar said.

Giving
another anecdote, Vivek Kumar, said, “After the formation of the
Independent Labour Party (ILP) in 1936, when the birthday celebrations
of Ambedkar were being held in a Mumbai chawl, one of the supporters of
Ambedkar shouted Jai Bhim to greet him on his birthday, and since then
it’s usage has increased. “As a movement, the popularity of Jai Bhim
gained momentum after death of BR Ambedkar in 1956,” the JNU professor
said, and added that in any case Jai Bhim emerged before Jai Hind.

Dalit
litterateur and scholar Kanwal Bharti, said, “Jai Bhim became popular
in the Hindi Heartland in 1960s thanks to the efforts of poet Biharilal
‘Harit’. The poet used the words for the first time in Delhi.”

Citing
a letter written by K Jamanadas (published on a website pertaining to
Ambedkar), Bharti said, “How Jai Bhim originated, is narrated by PT
Ramteke in his research paper titled ‘Jai Bhim’ che Janak – Baboo Hardas
LN published in 2000. The paper describes how Hardas conceived and
developed the idea of Jai Bhim.”

Hardas
was not comfortable with Jai Rama-pati with which he was greeted after
being elected as a legislator. “A maulvi explained him the meaning of
Salam Alekum (a greeting among Muslims),” Kanwal Bharti said, and added
that it was from here that Hardas got the idea of Jai Bhim.

Hardas
then decided that ‘Jai Bhim’ should be responded with ‘Bal Bhim’. This
slogan was used as a mode of greeting among the workers of Bhim Vijay
Sangh. “Later ‘Bal Bhim’ was dropped, and it was decided that Jai Bhim
should be used to greet,” said Bharati, and added that Hardas is
considered to be the originator of Jai Bhim.

Hardas
died in 1939 at the age of 35 years, and before this he had coined the
term called Jai Bhim, the Dalit scholar said, and added, “It would
therefore be safe to assume that Jai Bhim had originated well before Jai
Hind.”

The slogan is dedicated to B. R. Ambedkar

Jai
Bhim (alternatively spelled Jay Bhim or Jai Bheem; transl. “Victory for
Bhim”, “Long live Bhim” or “Hail Bhim”) is a slogan and greeting used
by followers of Bhimrao Ramji Ambedkar, an Indian scholar, social
reformer and the chief architect of the Constitution of India. Jai Bhim
literally means “Victory to Bhim” referring to B. R. Ambedkar. In 1935,
Jai Bhim conceived and developed by Babu L. N. Hardas (1904 – 1939), a
staunch follower of Babasaheb Ambedkar, and the secretary of Samata
Sainik Dal.However, its origin is obscure and may date as far back as
1818, well before Ambedkar’s birth.

In
1946, on the occasion of the birthday celebrations of Dr. Bhimrao
Ambedkar, for the first time in the presence of Dr. Ambedkar, Jai Bhim
was proclaimed by Scheduled Caste Poet Bihari Lal Harit (1913-1999)
through a poem in Gandhi Ground, Opp. Old Delhi Railway Station.

Jai Bhim is also called as a slogan by some political parties like the Bahujan Samaj Party (BSP).

History

The
slogan ‘Jai Bhim’ was given by Babu Hardas in 1935. It is recorded that
Babu Hardas L. N. (Laxman Nagarale) himself gave the slogan of ‘Jai
Bhim’ in Ramchandra Kshirsagar’s book SC/STs Movement in India and Its
Leaders. In 1938, a meeting was held at Makranpur in Kannad taluka of
Aurangabad district by Bhausaheb More, an activist of the Ambedkarite
movement. In this meeting, Dr. Babasaheb Ambedkar was also present. In
that meeting, More told the people that from now on, we will only say
‘Jai Bhim’ while greeting each other. Former Judge and of scholar the
Dalit movement Suresh Ghorpade said, “The salutation ‘Jai Bhim’ started
during Dr. Ambedkar’s lifetime. Activists of the Ambedkarite movement
used to call each other ‘Jai Bhim’ but some activists also directly
salutated Dr. Ambedkar as ‘Jai Bhim’.”

Dr.
Narendra Jadhav says, “The slogan of Jai Bhim was given by Babu Hardas.
It is an important triumph for all SC/STs. ‘Jai Bhim’ has become a
symbol of struggle, it has become a cultural identity as well as a
political identity, it also shows the relationship with the Ambedkar
movement, this utterance has become a symbol of all kinds of identities.
I think ‘Jai Bhim’ has become the overall identity of the
revolution,”said Uttam Kamble.
Popular culture

Millions of songs are sung on the word ‘Jai Bhim’ in Maharashtra.

timesofindia.indiatimes.com
Chronologically ‘Jai Bhim’ is older than ‘Jai Hind’: Experts | Lucknow News - Times of India

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𝓛𝓔𝓢𝓢𝓞𝓝 4155 Thu 18 Nov 2021 Do Good Purify Mind - Path to Eternal Bliss
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Do Good Purify Mind - Path to Eternal Bliss



2020 July 14 Jhāna And Mettā - AN 54-55-56 Finger Snap Love Suttas
English
53.
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops,considers a mind of goodwill, he is called a bhikkhu who is not
devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!
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AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
Practicing goodwill makes one worthy of gifts.
Pāḷi
53.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
54.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
55.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi
karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!

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2020 July 14 Jhāna And Mettā - AN 54-55-56 Finger Snap Love Suttas

Public


Treasury of Truth (Dhammapada) Chapter 7, The Saints
Verse 90. Passion’s Fever Gone
With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.
Explanation:
The are at the journey’s end - their quest for liberation has
succeeded. They are sorrowless and totally released in mind. They have
got rid of all knots and no bonds bind them. In them no anxiety exists.
Verse 91. Saints Are Non-Attached
Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.
Explanation:
Those mindful ones make the effort to keep their attentiveness always
in trim. They are not at all attached to abodes or settlements. Giving
up all places of settled living, they leave like the swans who fly away
free in mind.
Verse 92. Blameless Is The Nature Of Saints
For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.
Explanation:
With full understanding that nature is empty and objectless the mind is
free of craving and leaves no trace of its whereabouts like the paths
of birds in flight.
Verse 93. Arahat’s State Cannot Be Traced
For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.
Explanation:
If one is totally free of influences, internal or external, that
motivates human behaviour, and is not attached even to food, that kind
of individual focuses his mind on emptiness, objectlessness and freedom
of thought. The path of such saints is difficult to be traced, like the
path of birds flying through the sky.
Verse 94. The Gods Adore Arahats
Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.
Explanation:
Those who senses are calmed as a horse trained by a horse-tamer, who
have fully given up judgment, who is free of influences, the sight of
those mentally stable ones please even the gods.
Verse 95. Arahats Are Noble
Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.
Explanation:
The noble Arahats never lose their temper whatsoever is done to them.
They are firm and unshaken as the gate-pillars that secure the city
gates. They are as lucid and tranquil as the ocean and the lakes devoid
of mud. That kind of person ceases to wander in the round of existence -
samsara.
Verse 96. The Tranquillity Of The Saints
Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.
Explanation:
A noble arahat, who is freed by ‘disknowing’, or freedom from knowing,
is calm and unshaken by the impact of changing circumstances. His mind
is at peace. His words are peaceful. His actions are peaceful.
Verse 97. Exalted Are The Unblemished
With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.
Explanation:
He has no faith in anybody but in himself. He is aware of deathlessness
- the unconditioned. He is a breaker of connections, because he has
severed all worldly links. He has destroyed all the opportunities for
rebirth. He has given up all desires. Because of these, the arahat, is a
truly noble person.
Verse 98. Dwelling Of The Unblemished Is Alluring
Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.
Explanation:
Whether in the village, in the forest, in a valley or in the plain,
wherever arahats - noble saints - dwell, that place is alluring in the
extreme.
Verse 99. The Passionless Delight In Forests
Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.
Explanation:
Those fascinating forests that do not capture the mind of the worldly
masses and in which they do not take worldly delight are attractive to
the passionless ones. The Arahats take delight in the forests, because
they are not pursuers of sensual pleasures.

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