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Grow vegetables 
fruits 
plants 
in pots 
with Patanjali Yogic Mindful Meditative Swimming 
.Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
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Vegetales de crecimiento 
Frutas 
plantas 
en macetas 
con patanjali yogico yogico natación meditativa consciente 
️.es un estado meditativo de profunda quietud y concentración en el que
la mente se sumerge y absorbe completamente en el objeto de atención
elegido. Es la piedra angular en el desarrollo de la concentración
correcta.
el caso en el que un monje, bastante retirado de la sensualidad,
retirado de cualidades sin habilidad, entra y permanece en el primer
jhana: el rapto y el placer nacidos de la retirada, acompañados de
pensamiento y evaluación dirigidos. Él impregna y se impregna, se
refiere y llena este cuerpo con el rapto y el placer nacido de la
retirada. No hay nada de todo su cuerpo sin ser beneficiado por el rapto
y el placer nacido de la retirada.
igual que un aprendiz experto en bañero o bañero vertía en polvo de
baño en una cuenca de latón y lo amasaría, rociándolo una y otra vez con
agua, de modo que su bola de bañera en polvo, saturada, cargada de
humedad, permeada dentro y sin-sin- Sin embargo, no gotearía; Aun así,
el monje impregna, se refiere y llena este cuerpo con el rapto y el
placer nacido de la retirada. No hay nada de todo su cuerpo sin ser
beneficiado por el rapto y el placer nacido de la retirada …
con la calma de pensamientos y evaluaciones dirigidas, entra y
permanece en la segunda jhana: rapto y placer nacido de la compostura,
unificación de conciencia libre de pensamiento dirigido y evaluación -
garantía interna. Él impregna y se impregna, se refiere y llena este
cuerpo con el rapto y el placer nacido de la compostura. No hay nada de
todo su cuerpo sin ser beneficiado por el rapto y el placer nacido de la
compostura.
igual que un lago con agua de primavera que brota desde adentro, sin
tener entrada de este, oeste, norte o sur, y con los cielos
suministrando periódicamente duchas abundantes, de modo que la fuente
fría de agua brotando desde el lago Pregéntele y impregnen, suministre y
llénelo con aguas frías, que no hay parte del lago sin ser ganado por
las aguas frías; Aun así, el monje impregna y se impregna, se refiere y
llena este cuerpo con el rapto y el placer nacido de la compostura. No
hay nada de todo su cuerpo sin ser beneficiado por el rapto y el placer
nacido de la compostura …
además, con el desvanecimiento del rapto, sigue siendo ecuánimo,
consciente y alerta, y siente placer con el cuerpo. Entra y permanece en
la tercera jhana, de la cual los nobles declaran: ‘Equánimes y
conscientes, tiene una permanencia agradable. Nada de todo su cuerpo no
es ganado de placer desinvertido de éxtasis.
igual que en un estanque azul, blanco o rojo-lotus, puede haber algunos
lotos azules, blancos o rojos que, nacidos y cultivados en el agua,
permanecen inmersos en el agua y florecen sin ponerse de pie. del agua,
para que estén perjudicados y impregnados, abundantes y llenos de agua
fría desde sus raíces hasta sus puntas, y nada de esos lotos azules,
blancos o rojos no tendrían ganas de agua fría; Aun así, el monje
impregna y impregna, se refiere y llena este cuerpo con el placer
desinvertido de éxtasis. No hay nada de todo su cuerpo sin merecer el
placer de ser despojado de éxtasis …
además, con el abandono del placer y el estrés, como con la
desaparición anterior de la euforia de la euforia, entra y permanece en
la cuarta jhana: pureza de ecuanimidad y atención plena, ni el
complicado norado. Se sienta, impregnando el cuerpo con una conciencia
pura y brillante, de modo que no hay nada de todo su cuerpo sin
beneficio de una conciencia pura y brillante.
como si un hombre estuviera sentado envuelto de cabeza a pie con una
tela blanca para que no hubiera parte de su cuerpo al que la tela blanca
no se extendiera; Aun así, el monje se sienta, impregnando su cuerpo
con una conciencia pura y brillante. No hay nada de todo su cuerpo sin
ser beneficiado por la conciencia pura y brillante “.
si un hombre estuviera sentado envuelto de cabeza a pie con un paño
blanco para que no hubiera parte de su cuerpo al que la tela blanca no
se extendiera; Aun así, el monje se sienta, impregnando su cuerpo con
una conciencia pura y brillante. No hay nada de todo su cuerpo sin ser
beneficiado por la conciencia pura y brillante “.
el caso, Brahman, donde practica para el bienestar y la felicidad de
muchas personas y ha establecido a muchas personas en el noble método,
es decir, la correcta de lo que es admirable, la rectitud de lo que es
hábil.
piensa que cualquier pensamiento que quiere pensar, y no cree que
ningún pensamiento no quiera pensar”. Él quiere cualquier resolución que
quiera que lo hará, y no se resolverá que no quiera que lo hará. Ha
alcanzado el dominio de la mente con respecto a los caminos del
pensamiento.
alcanza, cada vez que quiera, sin tensión, sin dificultad, las cuatro
jhanas que son elevadas estados mentales, capaces agradables en el aquí y
ahora.
de conciencia libre de fermentación y liberación de discernimiento,
habiéndolos conocido directamente y realizado por sí mismo por sí mismo
en el aquí y ahora.
imagen guiada es una meditación de visualización tranquila y relajante
donde te imaginarás en el océano, nadando en el agua fría del océano,
mientras escuchas los suaves sonidos del océano rítmico de agua
salpicantes. Estas imágenes guiadas son para relajarse y dejar de lado
el estrés, la ansiedad y los errores pasados y el dolor, para que
pueda abrazar el futuro y todas las cosas buenas que se avecinan. Así
que deje de lado las emociones negativas que bloquean el camino para que
fluyan las energías positivas y le brindan salud y curación. Siempre
encuentro el sonido de la naturaleza del agua tan relajante y para mí es
una de las mejores herramientas de alivio del estrés, ya que el agua,
ya sea por un río ondulante, olas oceánicas o lluvia, solo tiene este
ritmo fascinante que evoca la relajación y verdadera paz interior. Así
que escuche esta meditación de imágenes guiadas si necesita una forma de
relajarse y sanar su mente y cuerpo de emociones y energías negativas.
con el recorrido para experimentar la forma en que las reliquias del
santuario del corazón inspiran a las personas de todo el mundo a
desarrollar un corazón de bondad amorosa y purificar el continuo de la
mente-cuerpo. Incluye hermosas imágenes de las reliquias mismas.
meditación de la paz de Matireya sobre la bondad amorosa es leída por
una voz suave para que el oyente pueda concentrarse en la experiencia de
generar la causa de la paz, dentro de sí mismos y en el mundo exterior.
paz mundial debe desarrollarse a partir de la paz interior. La paz no
es solo la ausencia de violencia. La paz es la manifestación de la
compasión humana “.
tarifas son muy bajas y millones de personas viven en la pobreza
extrema, dependiendo de la agricultura de subsistencia y el trabajo
servil.
Educación para niños de la aldea de familias pobres, utilizando un plan
de estudios único que enfatiza el desarrollo ético y el logro
académico; cubriendo educación primaria, secundaria y vocacional.
Empleo y comercio que proporcionarán trabajo para más de mil personas
durante la construcción, así como para crear empleos sostenibles para el
futuro y llevar miles de oportunidades de empleo relacionadas a la
región.
a largo como a corto plazo, el proyecto Maitreya contribuirá
significativamente al bienestar de la región y tiene como objetivo
convertirse en un modelo de desarrollo socialmente responsable,
ambientalmente sostenible, diseñado y construido para durar al menos
1,000 años.
incluso ahora, el corazón del Proyecto Maitreya, Amor-Kindness, es
llevado a las personas de todo el mundo a través de la gira de Relic de
Maitreya Project Heart Shrine. El Relic Tour reúne a personas de todas
las tradiciones humanitarias y espirituales para crear las causas de la
paz mundial al compartir las bendiciones de una colección única y
preciosa de más de 1,000 reliquias budistas sagradas.
todas las personas despiertas del mundo querían instalar el benevolente
más alto despertaron la estatua de uno en Kushinara donando la
denominación más pequeña. También centro de meditación para todos
aquellos que desean alcanzar la felicidad eterna con la mayoría de los
crematorios modernos.
Dasabodhisatta-uddesa y Anagatavamsa dan instrucciones sobre lo que las
personas deben hacer si van a conocer a Buda Metteyya. Esto es muy
importante para todos aquellos que no alcanzan al menos la primera etapa
de despertar durante esta dispensación de Buda, ya que, como hemos
visto, benevolente despertar a un Buda Metteyya, será el último
benevolente despierto a un Buda que surgirá en este ciclo mundial. Si
una persona no alcanza el despertar en este ciclo mundial, será
extremadamente difícil tener otra oportunidad.
el Dasabodhisatta-uddesa, [142] Buda Gotama le dice a Ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they
renacerá en la época de Benevolent Awakened OneBuddha Ariya Metteyya “.
tres acciones son la base de la acción meritoria (Punna). [143] A
través de estas acciones, una persona puede estar segura de renacimiento
en los planos superiores de existencia. El desarrollo de la mente
conduce a la pureza temporal alcanzada a través de los estados de Jhana.
Pero también puede conducir a una visión (vipassana) y una verdadera
liberación.
Anagatavamsa [144] da más detalles. Para conocer a Benevolent Awakened
One Buda Metteyya, la gente debe hacer un esfuerzo (viriya) y ser firme
(Dalha), con la mente agitada (Ubbigga-Manasa). Podemos suponer que la
“mente agitada” significa la profunda agitación de la mente o el sentido
de urgencia (samvega) que proviene de darse cuenta de la necesidad
urgente de trabajar para la liberación. Todos los que hacen buenas obras
y que están atentos, ya sean Bhikkhus, Bhikkhunis, laicos o las mujeres
laicos, podrán encontrarse con el próximo benevolente despierto un
Buda. Todos los que pagan un gran honor con el Buda verán la auspiciosa
asamblea de benevolente despertar un Buda Metteyya. La vida santa
(Brahma-Cariya) debe practicarse. Se deben dar regalos (Dana). Se deben
mantener los días de observancia (Uposatha). La bondad amorosa (Metta)
debe desarrollarse cuidadosamente. Al deleitar en vigilancia y acciones
meritorias, será posible finalmente llegar a la miseria (dukkha).
Ledi Sayādaw [145] señala que es necesario hacer un esfuerzo
equilibrado en términos de buena conducta (Carana) y conocimiento
correcto (Vijja) si se encuentra con el próximo benevolente despierto un
Buda.
correcta significa desarrollar moralidad (SILA) y concentración
(Samadhi). El conocimiento significa desarrollar sabiduría (panna). La
conducta correcta se puede comparar con tener extremidades sólidas. El
conocimiento correcto se puede comparar con poder ver. Si falta uno u
otro, una persona no tendrá éxito. Una persona puede ser generosa y
mantener las reglas morales permanentes de los cinco preceptos y los
ocho preceptos en los días de observancia, pero si no se plantan las
semillas de conocimiento, esa persona puede encontrarse con benevolente
despertar a un Buda Metteyya pero no poder ser despertados. Si solo se
desarrolla el conocimiento, la conducta incorrecta significará que las
posibilidades de encontrarse con el próximo benevolente despierto un
Buda serán leves, debido al período intermedio (Antara-Kappa) entre esta
benevolente dispensación de un Buda y el siguiente.
de conducta incorrecta mencionada por Ven. Ledi Sayādaw es: no ser
generoso, estar mal vigilado en acciones físicas, sin restricciones en
el habla y inmerso en el pensamiento. Dicha conducta significará
renacimiento en los reinos inferiores, ya sea en la próxima vida o en
una vida futura. Si las personas que actúan de esta manera logran
renacer en un mundo superior, su falta de generosidad significará que
encontrarán dificultades, pruebas y tribulaciones para ganarse la vida.
Al no mantener los preceptos, es probable que se encuentren con
disputas, disputas, ira y odio; y serán susceptibles a enfermedades y
dolencias. Esto hará que sea aún más difícil evitar acciones que
conduzcan a los mundos inferiores.
embargo, puede ser posible que una persona de hoy ya haya preparado en
el pasado para lograr el despertar. Si el esfuerzo correcto se hace en
esta vida, esa persona puede alcanzar al menos la primera etapa de
despertar y convertirse en una sotapanna. Entonces, será imposible hacer
cualquier acción que resulte en el renacimiento en los reinos
inferiores.
no necesariamente significará que tal persona perderá la oportunidad de
ver al próximo benevolente despertar a un Buda. Finalmente, como no
retorno, él o ella puede renacer en los mundos de Suddhavasa Brahma, y
la vida en estos mundos puede abarcar las carreras de varios budas.
[146]
una persona que tiene suficientes perfecciones (parami) para alcanzar
el despertar en esta vida no hace el esfuerzo necesario, puede ser
posible convertirse en una sotapanna en la próxima vida en los mundos
deva. Si tal persona no practica los factores que conducen al despertar,
se perderá por completo durante la dispensación de este Buda y solo
podrá lograr la liberación durante el próximo benevolente despertó la
dispensación de un Buda.
Las instrucciones de Ledi Sayādaw con respecto al trabajo necesario a
hacer en esta vida incluyen lo que debe hacer una persona que practica
la meditación de información desnuda. [147] Uno debe cumplir con las
primeras once de las quince buenas acciones (Carana-Dhamma), [148] es
decir, todos excepto los estados de Jhana. Las primeras cuatro acciones
son: (1) ser moral, [149] (2) proteger las puertas sensoriales, (3) ser
moderados en la alimentación y (4) vigilia.
siguientes siete cualidades son los siete buenos estados (Saddhamma)
que el benevolente despertó a un Buda en comparación con las diversas
protecciones para los ciudadanos de una ciudad fronteriza real: [150]
modestia (Hiri) es como un foso profundo y amplio y significa que el
discípulo se avergüenza de una conducta equivocada en el cuerpo, el
habla y la mente.
de hacer mal (Ottappa) es como un camino alto y ancho que rodea la
ciudad y significa que el discípulo está preocupado por evitar la
conducta equivocada en el cuerpo, el habla y la mente.
de gran aprendizaje (Bahu-Sacca) es como una gran arsenal de lanzas y
espadas. Una persona que ha escuchado mucho, que recuerda lo que se
escuchó y que lo atesora significa una persona que sabe que el
benevolente despertó la doctrina de un Buda.
energía (Viriya) es como un gran ejército que protege a la ciudad, ya
que una persona debe despertar la energía para deshacerse de los estados
mentales no calificados, adquirir estados mentales calificados, ser
firme, firme de antemano y perseverar con estados mentales calificados.
atención plena (sati) es como un sabio e inteligente guardián de la
puerta que rechaza la entrada a personas desconocidas y solo deja en los
conocidos. Una persona debe tener el mayor grado de atención plena y
discriminación.
sabiduría (panna) es como una ramticarte alta y ancha cubierta de yeso.
Una persona debe poseer sabiduría que conduce al aumento y la caída del
aumento y la caída, con la noble penetración que conduce a la
destrucción completa de la miseria.
siete de estos buenos estados permiten a una persona abandonar las
acciones incorrectas y cultivar buenas acciones, abandonar lo que es
culpable y desarrollar la falta de culpa. Así desarrolla pureza.
necesitamos preocuparnos si podremos alcanzar el objetivo de Nibbana en
esta vida o si solo podremos hacerlo bajo Benevolent Awakened One
Buddha Ari Metteyya. Si hacemos el mejor esfuerzo que podemos, tales
preguntas se cuidarán a sí mismas. Debemos crecer tanto como sea posible
en Sila, Samadhi y Panna, seguros de que de esta manera podremos llegar
al final de todo sufrimiento.
¡Una cadena vegana de comida rápida global ha llegado a la India! Con
ubicaciones en todo Bangalore y planea expandirse en todo el país, esto
se ha convertido rápidamente en un favorito para muchos veganos
municipales. Las hamburguesas, las pizzas envuelven los helados son
deliciosos artículos que se ofrecen a precios muy asequibles. Es el
lugar ideal para reunirse con amigos, familiares o simplemente usted
mismo. Puedes aprender más aqui.
pintoresco restaurante en Indiranagar cuenta con un menú que incluye
platos veganos japoneses, italianos, africanos y asiáticos. Ya sea que
seas nuevo en el mundo de la cocina a base de plantas o te sientas lo
suficientemente aventurero para cualquier cosa, ¡la diversión está
comenzando en Vegan Vogue! Es el lugar perfecto para una cena de
cumpleaños. Puedes aprender más aqui. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
es el único lugar en Bangalore que sirve auténtica cocina mexicana. No
solo es asequible, sino que puede disfrutar de un menú completamente
vegano que incluye churros, queso vegano casero y soirizo, ¡más tacos,
enchiladas, burritos y nachos! Si está buscando algo diferente de su
tarifa india habitual (¡y tal vez incluso un lugar donde todos sus
amigos podrán encontrar algo!), ¡Este es el lugar para ir! Puedes
aprender más aqui. (https://www.chinita.in/)
eres un vegano experimentado en Bangalore, entonces probablemente
adivinas que este restaurante estaría en nuestra guía. ¡Es una cadena de
falafel completamente vegetariana que es muy amigable para los veganos!
Obtenga las envolturas, hamburguesas, sándwiches y platos de falafel
veganos más frescos a un precio asequible. Además, los propietarios
están dando grandes pasos hacia la reducción de los envases de alimentos
y los desechos. Puedes aprender más aqui. (https://habibifalafel.com/)
restaurante vegetariano orgánico ofrece platos veganos del sur de la
India, pizza y helado! Tiene un gran ambiente para reunirse con amigos
para disfrutar de la cena en la azotea. Puedes aprender más aqui. (https://gonative.in/pages/farm-to-table)
probado la cocina birmana? Ahora puedes con muchas opciones veganas
emocionantes. Es un poco más caro que la mayoría de los restaurantes de
la ciudad, ¡así que vístete para una ocasión especial como una cena de
graduación! Ofrecen deliciosas carnes simuladas, tofu y proteínas de
falafel que se pueden convertir en platos abundantes. Puede obtener más
información (https://www.burmaburma.in/)Here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
menú vegetariano del restaurante tiene una serie de opciones veganas.
Sus platos continentales, especialidades italianas y deliciosas bebidas
seguramente complacerán a cualquier paladar. Puedes aprender más aqui. (https://www.greentheory.in/)
personas murieron mientras limpiaban el alcantarillado en Delhi,
¿cuánto tiempo seguirá siendo arrojados los argys aborígenes de todos
los seres vivos? #StopKillingus
lo largo del país, Aragya Rakshakas de todos los seres vivos se están
muriendo dentro de los agujeros de las aguas residuales. No cuesta mucho
comprar camiones de succión para hacer ese trabajo. Todos los países
democráticos los involucran. Los brahmanes de Chitpavan manvenados que
controlan remotamente gratis para todas las nueces evitan sin sentido.
Han tomado descaradamente el loto de Buda, Broom Stick of Aboriginal
SC/STS solo para engañarlos.
Veganos Vegetales 
eléctrica eléctrica eléctrica eléctrica electrónico eléctricos
eléctricos eléctricos eléctricos electrónico sobre el bien) para el
bien?
vegano vegetales 
aquí ahora, Bhikkhus, te exhorto!” ¿Dar la suma de la impermanencia y
el requisito fundamental para la realización en el celo para realizarlo?
“Todas las cosas compuestas están sujetas a desaparecer. ¡Esforzarse
por la seriedad! “
los bodhisattvas, Mahàsattvas, deberían someter a sus corazones con el
voto:“ Debo causar a todos los seres vivos: los nacidos de los huevos,
nacidos de úteros, nacidos de la humedad, nacidos por la transformación;
Aquellos con forma, aquellos sin forma, aquellos con pensamiento,
aquellos sin pensamiento, aquellos que no son totalmente con pensamiento
y aquellos que no son totalmente sin pensamiento, entrar en nibbàna sin
residuos y ser llevados a la extinción. Sin embargo, del número
inconmensurable e ilimitado de seres vivos, así que se llevan a la
extinción, en realidad no se lleva a la vida a la extinción. ¿Y por qué?
Subhuti, si un bodhisattva tiene una marca de sí mismo, una marca de
otros, una marca de seres vivos o una marca de vida, no es un
bodhisattva “.
Dr. Stephen Mak trata a los pacientes con cáncer de enfermedad terminal
por una forma “no ortodoxa” y muchos pacientes se recuperaron.
come frutas con el estómago vacío, desempeñará un papel importante para
desintoxicar su sistema, proporcionándole una gran energía para la
pérdida de peso y otras actividades de vida.
el momento en que la fruta entra en contacto con la comida en el
estómago y los jugos digestivos, toda la masa de comida comienza a
estropear.
vez que como sandía, eructo, cuando como durian, mi estómago se hincha,
cuando como un plátano tengo ganas de correr hacia el baño, etc. etc ..
aturdido, calvicie, arrebato nervioso y círculos oscuros debajo de los
ojos, todo esto * no * sucederá si toma frutas con el estómago vacío.
hay tal cosa como algunas frutas, como el naranja y el limón son
ácidos, porque todas las frutas se vuelven alcalinas en nuestro cuerpo,
según el Dr. Herbert Shelton, quien investigó sobre este asunto.
una manzana tiene un bajo contenido de vitamina C, tiene antioxidantes y
flavonoides, lo que mejora la actividad de la vitamina C, lo que ayuda a
reducir los riesgos del cáncer de colon, el ataque cardíaco y el
accidente cerebrovascular.
fresas tienen el mayor poder antioxidante total entre las principales
frutas y protegen el cuerpo de la causa del cáncer, el obstrucciones de
los vasos sanguíneos y los radicales libres.
2-4 naranjas al día puede ayudar a mantener alejados los resfriados,
reducir el colesterol, prevenir y disolver los cálculos renales, así
como disminuir el riesgo de cáncer de colon.
apagador de sed más genial. Compuesto por 92% de agua, también está
lleno de una dosis gigante de glutatión, lo que ayuda a aumentar nuestro
sistema inmune.
vez que este ‘lodo’ reacciona con el ácido, se descompondrá y será
absorbido por el intestino más rápido que el alimento sólido.
por su tamaño, olor y apariencia puntiaguda, la fruta duria típicamente
se cultiva en áreas tropicales alrededor de Malasia, Indonesia y
Tailandia. Puede cultivar su propio árbol durian si el medio ambiente es
correcto, o si imita el entorno tropical del árbol de duria en
interiores. Para cultivar durian, tendrá que regar el árbol con
frecuencia y mantener la temperatura alta.
MP3(Complete Yoga Sutra Chant with Narrated Meaning of Each Sutra): https://www.patreon.com/posts/38438746/M…
How to Balance Effort & Effortlessness in Meditation
Effortless Meditation
Recently
I clicked on an advertisement on Facebook that was promoting effortless
mindfulness. I’ve seen plenty of these ads recently, so I wanted to
check out what other meditation teachers were calling ‘effortless’. I
was disappointed to learn that they didn’t really mean effortless in the
same way I understand it, and were using the term effortless as more of
a buzz word than literally. A mindfulness system re-branded as
effortless perhaps.
The word effortless in meditation usually
has a specific meaning and is often related to non-dual traditions that
teach the perfection of awareness is already present and therefore any
effort to achieve something you already are is misguided and misleading.
Effortless meditation is called non-meditation in Tantric Tibetan
Buddhist lineages and is often related to the just sitting of Zazen
meditation found in Soto Zen Buddhism.
Effortless
meditation requires no adjustments, no manipulation, no expectations
and no goals. As the instructions go – there is nothing to remove and
nothing to add, there’s literally nothing to do and therefore it’s
called effortless. It’s also called the natural state of meditation
because you don’t create it you simply recognise the open presence of
awareness already available and present.
These days it seems people are using the term effortless to mean easy
or even fun but it can muddy the waters of meditation and is not really
effortless at all. What I described above as effortless is known as the
highest perspective in meditation wisdom traditions, but you can start
to experience effortless meditation in simple mindfulness practices too,
in fact it’s important you do.
The Right Amount of Effort in Meditation
Firstly
effort in meditation is not a dirty word. Diligence, patience, and
persistence have long been a stable backbone of meditation training and
have their place. Also, to start meditation it’s vitally important to
know what to do and what not to do. It takes skill that becomes
increasingly more subtle to become self-aware of the processes of the
mind.
You can read my instructions for essential meditation practice
HERE where I balance the effort of mindfulness with the non-effort of just being in meditation.
The
key element and effort required in mindfulness meditation is to know
when you are focusing on your object of meditation, usually your breath,
and when you’re distracted. When you notice you’re distracted, you use
effort to guide the mind back to the task at hand.
In
classical Buddhism there is a meta cognition at work diligently
watching and making sure you’re performing your task of not getting
distracted. This internal ‘watchdog’ also ensures that you’re not too
sleepy and you’re not too excited even when you’re not distracted and
your paying attention to your object of meditation.
All
this requires effort and diligence and becomes the familiar playground
of the meditator. Watching your attention and making big and subtle
adjustments. If you’re too sleepy you need to adjust yourself to awaken
more and if you’re too excited, you need to adjust yourself to calm
down.
So
essentially it takes effort to keep watch and make adjustments to your
attention. However, if you don’t discover the effortless part of this
process you can remain in this effortful practice of meditation for
years without ever realizing a calm mind. It can make you hyper vigilant
and meditation can even turn into a stressful practice.
Getting the Balance Right
The
actual effortlessness in mindfulness meditation is learning when to do
nothing. When you’re distracted that’s not the time to do nothing,
that’s when you need effort to bring the mind home to the present
object. But once you’re attention is settled on the breath you can start
to do less and less until you’re doing nothing at all. The reason this
works is because clear non-distracted presence is actually a natural
part of the nature of mind. The effort of mindfulness is to clear away
distraction to uncover the potential of your natural calm presence.
Once
you’ve caught distraction and guided your attention back home to the
present moment and you’ve caught and adjusted to the subtle dullness and
over excitement that muddy your clarity, you can now relax and do
nothing. This is the effortless part of mindfulness; to abide on your
object of meditation simply and calmly without making any adjustments or
modifications at all.
This
is the real effortlessness of mindfulness meditation. Tibetan masters
would instruct that at this point there’s nothing to do, nothing to add
and nothing to remove. I usually call it ‘just being’ in my
instructions.
To
continually make adjustments and to think about whether your meditation
is working or not just becomes another obstacle in an endless game of
cat and mouse. This is called over applying effort which implies there
needs to be a balance or at least the correct amount of effort before
you let go.
It
can be difficult to let go of the effort to adjust and modify your
meditation but a good way to monitor progress is noticing your ability
to watch the breath without controlling it. This is the key to doing
nothing and letting go of effort to become the naturally calm observer.
When you watch the breath the tendency is to control it. But when you
can observe your breath ‘breathing itself’ you are well on the way to
finding effortlessness.
To
simply rest on the breath, doing nothing but paying attention, a
certain calm presence of mind emerges. It’s becoming familiar with this
calm presence that constitutes genuine meditation practice. The more
familiar you become with this natural calm presence within formal
meditation then you can begin to integrate this effortless wisdom into
every aspect of your life. The art of doing nothing is the integrated
‘non-action’ into your everyday behaviour. You can read more about it
HERE.
In
conclusion I’d like to leave you with a very powerful and simple
meditation instruction from Tantric Buddhism which includes effort and
non-effort, it says “there’s absolutely nothing to meditate on but don’t
get distracted.” Here we have the effortless way to meditate which is
not to focus on anything or strive for anything in particular but making
effort to not get distracted from your natural effortless awareness.
Written by Chad Foreman
Chad
is the founder of The Way of Meditation and has been teaching
meditation since 2003 and is determined to bring authentic meditation
practices into the lives of millions of people in the modern world. Chad
is a former Buddhist monk who spent 6 years living in a retreat hut
studying and practicing meditation full time. Chad now offers Online Meditation Coaching and has also developed an incredible course called The 21 Day Meditation Challenge to
help guide people gradually from the basics of mindfulness and
relaxation to profound states of awareness. And now you can read Chad’s
free e-book Insights Along the Way.
who begin taking yoga or meditation classes often hear about Buddhism.
Buddhism, Meditation, and Yoga are similar to one another, because they
can be used to complement each other. By learning one or two
disciplines such as yoga or meditation, you are often learning
principles and practices of Buddhism and vice versa.
teaches us that life is suffering. Buddhism first seeks to bring our
focus inward, and then to direct our awareness away from ourselves.
When we practice meditation, we begin by sitting still and calming our
mind. From the lightness of spirit that arises during this practice of
gentle acceptance, we eventually begin to feel our heart. The mental
shift to loving-kindness that we get when meditating cultivates the
habits of compassion for ourselves and others. We are asked to stay with
our emotions in an observant, yet, non-judgmental way. Eventually, we
begin to accept who we are, blemishes and all.
on this habit of self-acceptance, we come to recognize other people’s
inner-selves, too, and feel encouraged to be kind to them as well. Once
we have reached this state of being, in which we consciously and
compassionately no longer seek to hold on to people and things, we are
in possession of powerful benevolent energy. This enables us to relate
wisely, passionately, and unconsciously with ourselves, each other, our
family and friends, and the world around us.
Buddhist teachings encourage us to embrace ourselves as we are, rather
than blindly seeking false connections outside of ourselves. As human
beings, we naturally possess this ‘awakened heart,’ but we lose it as we
leave childhood. With adulthood come a number of emotions that cloud
our awareness: jealousy, anger, greed, and hatred.
done in the Buddhist manner teaches techniques that make known to us
that none of these emotions are fixed. As we continue to practice, we
learn how to watch our varied emotions come and go while we remain as a
calm observer of them. Through the practice of meditation, we learn how
to remain in the present, to keep our awareness on what is in the now,
for example, rather than on what we are thinking about that may or may
not come to pass. When we have learned to be accepting of the present,
we begin to see it without the lens of grouchiness and begin to radiate
loving-kindness to all things around us.
focus on the present eventually overrides our concern that the agenda
we have may not be met. We are no longer attached to the outcome of
situations. Rather we are focused on the experience of life as it
happens to us. Once we have achieved this goal, we are in a position to
experience true equanimity. In a state of true equanimity, we have
balance of body and mind, heart and mind, inner vision and outer
awareness, giving and receiving, without losing our inner focus as the
world races in its frenetic pace around us.
to the annals of history, we know that Buddha engaged in extreme
asceticism and yoga practices. He experienced both sleep and food
deprivation, lengthy breath retention, and he was known to stand on one
leg for hours. In the end he found all of these practices
unsatisfactory.
realization was that by denying yourself, you end up creating an even
stronger craving for whatever it is that you are denying. In a way, he
reasoned that by acting as if he didn’t have a body or that having a
body at all was ultimately a bad thing. He decided that it was somehow
equivalent to indulging in the bodies desires.
Buddha also realized that no matter how hard you may try to ignore your
body, it will still work very hard to make itself known to you. He and
his cohorts went to great lengths to try to escape all forms of desire.
In that process they locked out the possibility of any genuine emotions
or feelings. Because they were evading desire by blocking out feelings,
they inadvertently blocked any potential avenue for happiness. In
addition, they were so sick from malnutrition that it was hard to find
joy.
becoming aware of this, the Buddha no longer believed that denial was
the answer, and that we must come to terms with the state of our
existence. In this vein of thought, he decided to quit denying and to
begin accepting. He understood that to open up to the true nature of
human experience, one must replace punishing asceticism with compassion.
In going against the grain of his peers, he began to eat a little and
began to become healthier. It was through this action of eating that he
found the “Goldilocks effect” – not too little, not too much.
with his new-found truth, he seated himself under a tree and waited and
watched. While he sat waiting under this tree, attractive women tried
to seduce him, and army appeared from over the horizon and fired arrows
at him. As if that were not enough, storms blew up suddenly and rained
only over him but not those around him. Somehow, during all of these
trials, the Buddha realized that these things were happening only in his
own mind. The realization that the mind can create its own world and
its own problems was what brought him to a new level of awareness. In
this moment, he became the Buddha, or Bodhi, which means “awake.”
this awakened state, the Buddha was able to develop a mindfulness
practice that led him to observe his own thoughts and how they
constantly fluctuate. Emotions transform into other emotions, and this
is absolutely normal. The shifting of emotions is neither bad, nor good.
the Buddha learned to implement compassion in his mindfulness practice,
he found he was able utilize his body as a mechanism not just for
getting past the mental desire and craving, but also for propagating
helpful states such as being gracious, sincere, and content. After he
had seen forty nights sitting under the tree, the Buddha got up and
began interacting with the world again.
150 years after the Buddha achieved this state of awakening, Patanjali
wrote down the Buddha’s Yoga Sutra. Many people think that yoga is most
affiliated with Hinduism, but it is more closely associated with
Sankhya, which is one of the ancient Indian darsanas, or “ways to see.”
tries to describe the nature of existence by separating it into things
which are unchanging (Purusha), and matter (Prakriti). Sankhya teaches
that the disassociation of these two states is the source of suffering
and that we may be delivered from suffering by thought repression,
withdrawal of our senses, and being in command of our body. This allows
us to know our “true Self” and is known as the state of yoga.
Yoga Sutra of Patanjali is an eight-limbed path: yamas (restraints),
niyamas (observances), asana (postures), pranayama (breathing),
pratyahara (withdrawal of senses), dharana (concentration), dhyana
(meditation), and samadhi (absorption).
it is practiced today in Western countries, yoga focuses predominately
on asanas, or postures. These asanas are physical postures that are
intended to purify the body and develop physical stability. They also
help to develop stamina in order to remain immobile for long durations.
Sanskrit word “yuj,” means to bind together or to yoke. Yuj is often
translated to mean the word “union,” and it is the origin of our word
“yoga.” Yoga is a form of a relationship between body and self.
Asanas, or postures in yoga are a reminder to us that nothing stands on
its own. There is always more.
very common practice in the west is Hatha yoga, which is a physically
challenging form of yoga that is intended to align bones, muscles, and
skin. The word “hatha” means forceful, and this assertive form of yoga
asanas is designed to realign the body so that energy is no longer
stuck. It focuses on breath & energy and is designed to create a
sort of flow that will soothe and strengthen you while redirecting the
mind to feel soothed and be quiet.
seeks to reach a form of balance which is noticeable by the end of a
practice. When people feel this balance they become more aware while
remaining relaxed. This potentially explains the popularity of yoga in
the West where everything constantly seems out of balance.
the mind or the body becomes clear first is immaterial. The focus is
on the process and the experience rather than the end goal. By focusing
on process, which is a moving target, we end up finding our end goal of
balance without ever having pursued or reached for it.
provides us with specific techniques to ground ourselves to the earth.
Asana means “ground,” or “seat” and it refers to how we are connected
to the earth at all times. An alternative translation of “asana” can be
“to sit with” – as in the meditation practice of “sitting with one’s
self.” This refers to the idea that one can be aware of what is
happening at an emotional and physical level without engaging with it.
By observing our physical body, we then begin to see how the body
reflects the mind. We may notice, for example, tightness in a shoulder,
or an uncomfortableness with being still.
meditation, and yoga are very closely intertwined. Certainly you can
practice yoga or meditation without subscribing to the philosophy of
Buddhism. However, in order to practice either of the two, you also
exercise many parts of the philosophy of Buddhism.
Aqua Plant Food Lazygardener.in
—————
Detailed Patanjali Yoga Sutras with Pictures - Chapter 1 - States of Meditativeness
youtube.com
Detailed Patanjali Yoga Sutras with Pictures - Chapter 1 - States of Meditativeness
Downloadable
Resources(Patanjali Yoga Sutras):
MP3(Complete Yoga Sutra Chant withNarrated Meaning of Each Sutra):
https://www.patreon.com/posts/38438746/
M…0 comments
Jagatheesan Chandrasekharan
16 h · Shared with Public
Public
https://youtu.be/DvPshpC7djU
Top 10 Houses and Caves where Buddha has lived: Places where Buddha has lived
youtube.com
Top 10 Houses and Caves where Buddha has lived: Places where Buddha has lived
How Does Buddhism Relate to Meditation and Yoga?
Buddhism is Found in Meditation and Yoga
People
who begin taking yoga or meditation classes often hear about Buddhism.
Buddhism, Meditation, and Yoga are similar to one another, because they
can be used to complement each other. By learning one or two
disciplines such as yoga or meditation, you are often learning
principles and practices of Buddhism and vice versa.
Buddhism
Buddhism
teaches us that life is suffering. Buddhism first seeks to bring our
focus inward, and then to direct our awareness away from ourselves.
When we practice meditation, we begin by sitting still and calming our
mind. From the lightness of spirit that arises during this practice of
gentle acceptance, we eventually begin to feel our heart. The mental
shift to loving-kindness that we get when meditating cultivates the
habits of compassion for ourselves and others. We are asked to stay with
our emotions in an observant, yet, non-judgmental way. Eventually, we
begin to accept who we are, blemishes and all.
Building on this habit
of self-acceptance, we come to recognize other people’s inner-selves,
too, and feel encouraged to be kind to them as well. Once we have
reached this state of being, in which we consciously and compassionately
no longer seek to hold on to people and things, we are in possession of
powerful benevolent energy. This enables us to relate wisely,
passionately, and unconsciously with ourselves, each other, our family
and friends, and the world around us.
The Buddhist teachings
encourage us to embrace ourselves as we are, rather than blindly seeking
false connections outside of ourselves. As human beings, we naturally
possess this ‘awakened heart,’ but we lose it as we leave childhood.
With adulthood come a number of emotions that cloud our awareness:
jealousy, anger, greed, and hatred.
Buddhist Meditation
Meditation
done in the Buddhist manner (https://amzn.to/2RNoaka) teaches
techniques that make known to us that none of these emotions are fixed.
As we continue to practice, we learn how to watch our varied emotions
come and go while we remain as a calm observer of them. Through the
practice of meditation, we learn how to remain in the present, to keep
our awareness on what is in the now, for example, rather than on what we
are thinking about that may or may not come to pass. When we have
learned to be accepting of the present, we begin to see it without the
lens of grouchiness and begin to radiate loving-kindness to all things
around us.
Our focus on the present eventually overrides our concern
that the agenda we have may not be met. We are no longer attached to
the outcome of situations. Rather we are focused on the experience of
life as it happens to us. Once we have achieved this goal, we are in a
position to experience true equanimity. In a state of true equanimity,
we have balance of body and mind, heart and mind, inner vision and outer
awareness, giving and receiving, without losing our inner focus as the
world races in its frenetic pace around us.
A Brief Story about the Journey of the Buddha
According
to the annals of history (https://amzn.to/2srGwcl), we know that Buddha
engaged in extreme asceticism and yoga practices. He experienced both
sleep and food deprivation, lengthy breath retention, and he was known
to stand on one leg for hours. In the end he found all of these
practices unsatisfactory.
His realization was that by denying
yourself, you end up creating an even stronger craving for whatever it
is that you are denying. In a way, he reasoned that by acting as if he
didn’t have a body or that having a body at all was ultimately a bad
thing. He decided that it was somehow equivalent to indulging in the
bodies desires.
The Buddha also realized that no matter how hard you
may try to ignore your body, it will still work very hard to make itself
known to you. He and his cohorts went to great lengths to try to
escape all forms of desire. In that process they locked out the
possibility of any genuine emotions or feelings.
they were evading desire by blocking out feelings, they inadvertently
blocked any potential avenue for happiness. In addition, they were so
sick from malnutrition that it was hard to find joy.
Upon becoming
aware of this, the Buddha no longer believed that denial was the answer,
and that we must come to terms with the state of our existence. In
this vein of thought, he decided to quit denying and to begin accepting.
He understood that to open up to the true nature of human experience,
one must replace punishing asceticism with compassion. In going against
the grain of his peers, he began to eat a little and began to become
healthier. It was through this action of eating that he found the
“Goldilocks effect” – not too little, not too much.
Content with his
new-found truth, he seated himself under a tree and waited and watched.
While he sat waiting under this tree, attractive women tried to seduce
him, and army appeared from over the horizon and fired arrows at him. As
if that were not enough, storms blew up suddenly and rained only over
him but not those around him. Somehow, during all of these trials, the
Buddha realized that these things were happening only in his own mind.
The realization that the mind can create its own world and its own
problems was what brought him to a new level of awareness. In this
moment, he became the Buddha, or Bodhi, which means “awake.”
In this
awakened state, the Buddha was able to develop a mindfulness practice
that led him to observe his own thoughts and how they constantly
fluctuate. Emotions transform into other emotions, and this is
absolutely normal. The shifting of emotions is neither bad, nor good.
When
the Buddha learned to implement compassion in his mindfulness practice,
he found he was able utilize his body as a mechanism not just for
getting past the mental desire and craving, but also for propagating
helpful states such as being gracious, sincere, and content. After he
had seen forty nights sitting under the tree, the Buddha got up and
began interacting with the world again.
Yoga as Practiced by the Buddha
About
150 years after the Buddha achieved this state of awakening, Patanjali
wrote down the Buddha’s Yoga Sutra (https://amzn.to/2AIcAgu). Many
people think that yoga is most affiliated with Hinduism, but it is more
closely associated with Sankhya, which is one of the ancient Indian
darsanas, or “ways to see.”
Sankhya tries to describe the nature of
existence by separating it into things which are unchanging (Purusha),
and matter (Prakriti). Sankhya teaches that the disassociation of these
two states is the source of suffering and that we may be delivered from
suffering by thought repression, withdrawal of our senses, and being in
command of our body. This allows us to know our “true Self” and is
known as the state of yoga.
The Yoga Sutra of Patanjali is an
eight-limbed path: yamas (restraints), niyamas (observances), asana
(postures), pranayama (breathing), pratyahara (withdrawal of senses),
dharana (concentration), dhyana (meditation), and samadhi (absorption).
As
it is practiced today in Western countries, yoga focuses predominately
on asanas, or postures. These asanas are physical postures that are
intended to purify the body and develop physical stability. They also
help to develop stamina in order to remain immobile for long durations.
Yoga Asanas
The
Sanskrit word “yuj,” means to bind together or to yoke. Yuj is often
translated to mean the word “union,” and it is the origin of our word
“yoga.” Yoga is a form of a relationship between body and self.
Asanas, or postures in yoga are a reminder to us that nothing stands on
its own. There is always more.
A very common practice in the west
is Hatha yoga, which is a physically challenging form of yoga that is
intended to align bones, muscles, and skin. The word “hatha” means
forceful, and this assertive form of yoga asanas is designed to realign
the body so that energy is no longer stuck.
focuses on breath & energy and is designed to create a sort of flow
that will soothe and strengthen you while redirecting the mind to feel
soothed and be quiet.
Yoga seeks to reach a form of balance which is
noticeable by the end of a practice. When people feel this balance they
become more aware while remaining relaxed. This potentially explains
the popularity of yoga in the West where everything constantly seems out
of balance.
Whether the mind or the body becomes clear first is
immaterial. The focus is on the process and the experience rather than
the end goal. By focusing on process, which is a moving target, we end
up finding our end goal of balance without ever having pursued or
reached for it.
Yoga provides us with specific techniques to ground
ourselves to the earth. Asana means “ground,” or “seat” and it refers
to how we are connected to the earth at all times. An alternative
translation of “asana” can be “to sit with” – as in the meditation
practice of “sitting with one’s self.” This refers to the idea that one
can be aware of what is happening at an emotional and physical level
without engaging with it. By observing our physical body, we then begin
to see how the body reflects the mind. We may notice, for example,
tightness in a shoulder, or an uncomfortableness with being still.
Interconnectedness of
Buddhism, Meditation, and Yoga
Buddhism
(https://amzn.to/2RPHj4Y), meditation (https://amzn.to/2RGAqTJ), and
yoga (https://amzn.to/2VOKetX) are very closely intertwined. Certainly
you can practice yoga or meditation without subscribing to the
philosophy of Buddhism. However, in order to practice either of the
two, you also exercise many parts of the philosophy of Buddhism.
Posted by: site admin @ 6:58 am
LESSON 4561 Tue 20 Sep 2022
https://youtu.be/k-CuJddQYjY
To live like free Birds 🦅 🦅 🦅Grow vegetables 🥗 fruits 🍎 plants 🌱 in pots 🪴with Patanjali Yogic Mindful Meditative Swimming 🏊♂️.
Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
Find Your Inner Peace | Healing Music for The Body and Soul | Relaxing, Meditation, Sleep, Yoga, Spa
Arise, victorious hero, caravan leader,
Debtless one, and wander the world.
Let the Blessed One teach the Dhamma,
There will be those who will understand.
For all those ailing in the world
Until their every sickness has been healed,
May I myself become for them
The doctor, nurse, the medicine itself.
Raining down a flood of food and drink
May I become a treasure ever plentiful,
And in the ages marked by scarcity and want,
May I myself appear as drink and sustenance.
For sentient beings, poor and destitute,
May I become a treasure ever plentiful,
And lie before them closely in their reach,
A varied source of all that they might need.
Namo Buddhaya🙏🌺🙏
Smarananjali- 9th Death Anniversary of Most Venerable Acharya Buddharakkhita Bhanteji.
23rd September 2022
Dear Upasakas and Upasikas,
Most Venerable Acharya Buddharakkhita, Bada Bhanteji, dedicated his life for the study, practice and teaching of the Supreme Buddha’s Doctrine. Founding the Maha Bodhi Society, Bengaluru and various institutions, he rendered yeomen services to the humanity in the field of spirituality, education, medical service, environment conservation, animal welfare and nation building.
On the occasion of 9th Smarananjali, we invite you to take part in various programs at Maha Bodhi Society, Bengaluru dedicated to our Guruji Pujya Acharya Buddharakkhita Bada Bhanteji from 23rd to 25th September.
Senior monks from all the branches of Mahabodhi are coming to Bengaluru. There will be Sangha Vandana- paying respect to all monks, 10 Buddha Rupa donations to new Buddha Viharas, free medical camps, Sri Lanka relief Seva, Puja, and Meditation at Gandhinagar and Dhammaduta meditation center, Narasipura, Bengaluru.
ನಮೋ ಬುದ್ಧಾಯ🌸🙏🌸🙏🌸🙏
ಸ್ಮರಣಾಂಜಲಿ- ಪರಮಪೂಜ್ಯ ಆಚಾರ್ಯ ಬುದ್ಧರಕ್ಖಿತ ಭಂತೇಜಿಯವರ 9ನೇ ಪುಣ್ಯತಿಥಿ.
23 ಸೆಪ್ಟೆಂಬರ್ 2022.
ಆತ್ಮೀಯ ಉಪಾಸಕರೇ ಮತ್ತು ಉಪಾಸಿಕೇಯರೆ,
ಪರಮ ಪೂಜ್ಯ ಆಚಾರ್ಯ ಬುದ್ಧರಕ್ಖಿತ, ಬಡ ಭಂತೇಜಿ, ತಮ್ಮ ಜೀವನವನ್ನು ಭಗವಾನ್ ಬುದ್ಧರ ಉಪದೇಶಗಳ ಅಧ್ಯಯನ, ಅಭ್ಯಾಸ ಮತ್ತು ಬೋಧನೆಗಾಗಿ ಮುಡಿಪಾಗಿಟ್ಟರು. ಮಹಾ ಬೋಧಿ ಸೊಸೈಟಿ, ಬೆಂಗಳೂರು ಮತ್ತು ವಿವಿಧ ಸಂಸ್ಥೆಗಳನ್ನು ಸ್ಥಾಪಿಸಿ, ಅವರು ಆಧ್ಯಾತ್ಮಿಕತೆ, ಶಿಕ್ಷಣ, ವೈದ್ಯಕೀಯ ಸೇವೆ, ಪರಿಸರ ಸಂರಕ್ಷಣೆ, ಪ್ರಾಣಿ ಕಲ್ಯಾಣ ಮತ್ತು ರಾಷ್ಟ್ರ ನಿರ್ಮಾಣ ಕ್ಷೇತ್ರದಲ್ಲಿ ಮಾನವೀಯತೆಗೆ ಅದ್ಭುತ ಸೇವೆಗಳನ್ನು ಸಲ್ಲಿಸಿದ್ದಾರೆ.
9ನೇ ಸ್ಮರಣಾಂಜಲಿಯ ಸಂದರ್ಭದಲ್ಲಿ, ಸೆ.23 ರಿಂದ 25 ರವರೆಗೆ ನಮ್ಮ ಗುರೂಜಿ ಪೂಜ್ಯ ಆಚಾರ್ಯ ಬುದ್ಧರಕ್ಖಿತ ಬಡ ಭಂತೇಜಿ ಅವರಿಗೆ ಸಮರ್ಪಿಸಲಾದ ವಿವಿಧ ಕಾರ್ಯಕ್ರಮಗಳಲ್ಲಿ ಭಾಗವಹಿಸಲು ನಿಮ್ಮನ್ನು ಬೆಂಗಳೂರಿನ ಮಹಾ ಬೋಧಿ ಸೊಸೈಟಿಯಲ್ಲಿ ಆಹ್ವಾನಿಸುತ್ತೇವೆ.
ಮಹಾಬೋಧಿಯ ಎಲ್ಲ ಶಾಖೆಗಳ ಹಿರಿಯ ಭಂತೆಜಿಗಳು ಹಾಜರಿದ್ದು ಬೆಂಗಳೂರಿನ ಗಾಂಧಿನಗರ ಮತ್ತು ನರಸೀಪುರದ ಧಮ್ಮದೂತ ಧ್ಯಾನ ಕೇಂದ್ರದಲ್ಲಿ ಸಂಘ-ವಂದನೆ, ಹೊಸ ಬುದ್ಧ ವಿಹಾರಗಳಿಗೆ 10 ಬುದ್ಧ ರೂಪ ದಾನ, ಉಚಿತ ವೈದ್ಯಕೀಯ ಶಿಬಿರಗಳು, ಶ್ರೀಲಂಕಾ ಪರಿಹಾರ ಸೇವೆ, ಪುಸ್ತಕ ಬಿಡುಗಡೆ, ಪೂಜೆ ಮತ್ತು ಧ್ಯಾನ ನಡೆಯಲಿದೆ. ದಯವಿಟ್ಟು ಎಲ್ಲಾ ಕಾರ್ಯಕ್ರಮಗಳಲ್ಲಿ ಭಾಗವಹಿಸಿ
Programs
23rd Sept 2022 at Kalidasa Road, Gandhinagar, Bengaluru monastery
9 AM-
Buddha Puja,
Meditation,
Buddha Rupa donation to viharas,
Sanghadana
12:30 PM- Lunch for all
2 PM- Travel by bus to Dhammaduta Meditation center, Narasipura,
3:30 PM - Puja and meditation at Bodhi Rasmi Pagoda.
7 PM- Return to Gandhinagar center by bus. (Those who wish to join in the bus, please let us know – Mr. Dhammacakkhu – M/Whatsapp – 9380430086)
24th Sept 2022 - Free Medical Camp at Mahabodhi Hospital, Siddapura, Bengaluru organized by Trulife Mahabodhi Hospital, Mahabodhi Karuna Medical Center, and AarogyaSeva Foundation.
25th Sept 2022 Sunday at Kalidasa Road, Gandhinagar, Bengaluru monastery
SANGHA VANDANA – Gratitude to the Sangha
9 AM to 11 AM –
- Meditation and Sanghadana
- Snacks for lay people
11:30 AM
- Buddha Puja
- Sangha Vandana
- Dhamma talk and blessings by Most Ven.Kassapa Mahathera
- Presentation of Mahabodhi Activities
- Release of Abhidhamma Charts booklet
- Sri Lanka Relief Seva
1:30 PM - Lunch for all
To support Mahabodhi activities donations are welcome. You may kindly send your donation to
AC Name- Maha Bodhi Society
AC No. 353102010000137
IFCS Code: UBIN0535311
UNION BANK OF INDIA, Gandhinagar, Bengaluru-09.
We thank all donors for your generous contribution & participation.
May you all be happy!
Our Compassionate Teacher
Today on the occasion of our beloved teacher and Dhamma father’s death anniversary, it is necessary for all of us to remember his dedicated services to the Buddha Sasana. Bada Bhanteji used to say in his talks, “It is greatest honor for me to be a Buddhadasa, a humble servant at the lotus feet of Lord Buddha”. Bada Bhanteji’s life and teachings showed the path of Dhamma and continue to inspire us. It is our responsibility to take forward his legacy of compassion and give this noble Dhamma to one and all, starting with ourselves.
With metta,
Team Mahabodhi
Maha Bodhi Society
14, Kalidasa Road, Gandhinagar, Bengaluru 560009
9731635108 / 9731826618
🙏🌺🙏🌺🙏🌺
Namo Buddhaya🙏🌺🙏
Thieves chitpavan brahmins robbed Ramayan Mahabharata for their hindutvastan. Now they are robbing god.
நம்பினார் கெடுவதில்லை…..
நான்கு மறை தீர்ப்பு…..
(கடவுள் இருப்பதாக சொல்லப்படும் இடம் கீழே அம்புக்குறியிட்டு காட்டப்பட்டுள்ளது).
👇👇👇👇👇👇👇👇👇👇👇👇👇👇
The Brahmins support BJP and RSS, because RSS is founded and ruled by Brahmins. The upper leadership of RSS is Brahmins in general and chitpavan brahmin in particular. Lets understand.
1 The first founder of RSS was Mr K.B. Hedgewar K. B. Hedgewar - Wikipedia
. He was chitpavan Brahmin
2 After Hedgewar, Mr Paranjape Succeeded him. Paranjape is chitpavan Brahmin caste from Maharashtra Laxman Vaman Paranjpe - Wikipedia
3 From 1940 to 1973 Mr Golwalkar was head of RSS . He is chitpavan Brahmin M. S. Golwalkar - Wikipedia
4 Mr Madhukar Deoras from 1974 to 1993 was chitpavan Brahmin Madhukar Dattatraya Deoras - Wikipedia
5 Mr Rajendra Singh from 1993 to 2000. He was non Brahmin first time Rajendra Singh (RSS) - Wikipedia
6 K Sudarshan from 2000 to 2009. He is chitpavan BrahminK. S. Sudarshan - Wikipedia
7 Mohan Bhagwat from 2000 to present . chitpavan Brahmin Mohan Bhagwat - Wikipedia
So except Mr Rajendra, the RSS is always headed by chitpavan Brahmans.
It is like Congress. The congress party revolves round the Gandhi family. The BJP revolves round chitpavan Brahmin dominated RSS. including bulbul pilot vinay dhamodar savarkar and godse.
Start growing your own food 🍲 🍱 🥘 like 👍 vegan 🌱 vegetables 🥦 🥕 🥗 & fruits 🍌 🍎 🍉 in pots 🪴 to live like free birds 🐦 🦢 🦅to Do Good & Purify Mind to create Benevolent Awakened One Universe.