19 Classical Croatian- KlasiÄna hrvatska,20 Classical Czech-KlasickĆ” ÄeÅ”tina,21 Classical Danish- Klassisk dansk, 19 Classical Croatian Moralna ÄistoÄa kroz pravilno ponaÅ”anje: SÄ«la Praksa sÄ«la Äini najosnovniji aspekt (1) Obvezujem se pridržavati se pravila o suzdržavanju od ubijanja. (2) Obvezujem se pridržavati se pravila o suzdržavanju od kraÄe. (3) Obvezujem se pridržavati se pravila o suzdržavanju od seksualnog ponaÅ”anja. (4) Obvezujem se pridržavati se pravila o suzdržavanju od laži. (5) Obvezujem se pridržavati se pravila o suzdržavanju od alkoholnih piÄa, droga ili droga koje oblažu um. Osim negativnog aspekta gornje formule koja naglaÅ”ava apstinenciju, tu je i pozitivan aspekt sÄ«la. Ovisno o pojedincu i stupnju neÄijeg napretka, SÄ«la savrÅ”ene ÄistoÄe služi kao temelj za sljedeÄu fazu napretka, samÄdhi-ÄistoÄu uma kroz koncentraciju meditacije. PraktiÄne metode mentalnog uzgoja za razvoj koncentracije: SamÄdhi Mentalno uzgoj za duhovno uzdizanje sastoji se od dva koraka. Suttanta Piį¹aka bilježi brojne metode meditacije za Praksa mentalne kultiviranja, koja konaÄno rezultira u jednoliÄnosti uma, poznata je kao samÄdhi bhÄvanÄ. Tko želi razviti samÄdhi bhÄvanÄ Kad shvati da je uklonjen pet prepreka Dakle, jedna toÄnost uma je koncentracija uma kada je to PraktiÄne metode mentalnog uzgoja za razvoj znanja o spoznaji (PaƱƱÄ) https://www.youtube.com/watchā¦ IZVOR: Hrvatska enciklopedija https://www.youtube.com/watchā¦ When I recently visited Prague, it was played all over in some of the dark-alleyed cobbled streets So I had to check that piece out again !! Note: This Smetana classical guy along with Dvorak is pretty much a godlike figure for Czechs. Video made by Neueregel https://www.youtube.com/watchā¦ Schleswig-Holstein Music Festival
19 KlasiÄna hrvatska
Suttanta Piį¹aka je zbirka svih diskursa
koje je Buddha u nekoliko navrata dostavio u cijelosti. Nekoliko
diskursima koje su donijeli neki od uglednih uÄenika
Buddha, kao Å”to je Äasni SÄriputta, MahÄ MoggallÄna, Äasni
Änanda itd., Kao i neke pripovijesti, takoÄer su ukljuÄeni u knjige
od Suttanta Piį¹aka. Razgovori Buddhe skupljeni su zajedno
u Suttanta Piį¹aka su isporuÄeni tako da odgovaraju razliÄitim prigodama i
razliÄite publike s razliÄitim temperamentima. Iako su diskurs
su uglavnom bili namijenjeni za dobrobit bhikkhus i baviti se
praksa Äistog života i objaÅ”njenja nastave,
postoji i nekoliko drugih diskursa koji se bave materijalom i
moralni napredak laiÄkog uÄenika.
Suttanta Piį¹aka iznosi znaÄenje Buddhe
uÄenja, jasno ih izražava, i Å”titi ih i Äuva ih
izobliÄenja i pogreÅ”no tumaÄenje. BaÅ” kao i niz koji služi kao
vodoravnom vodom kako bi vodili stolara u svom poslu, baÅ” kao nit
koji Å”titi cvijeÄe od rasprÅ”enja ili rasprÅ”enja kada se nanosi
zajedno njome, sliÄno pomoÄu sute znaÄenje Buddhe
uÄenja se jasno mogu shvatiti, shvatiti i ispravno shvatiti,
i daje savrÅ”enu zaÅ”titu od pogreÅ”nog tumaÄenja.
Suttanta Piį¹aka podijeljena je u pet zasebnih zbirki poznatih kao nikÄyas. Oni su DÄ«gha NikÄya, Majjhima NikÄya, Saį¹yutta NikÄya, Agjguttara NikÄya i Khuddaka NikÄya.
Obdržavanja i prakse u poduÄavanju Buddhe
U Suttanta Piį¹aka se nalaze ne samo osnove
Dhamma, ali i praktiÄne smjernice kako bi Dhamma smisleno
i odnosi se na svakodnevni život. Svi oblici i postupci koji se formiraju
koraci u Buddhinom plemenitom putu osam konstituenata dovode do duhovnog
proÄiÅ”Äavanje na tri razine:
SÄ«la - moralna ÄistoÄa kroz pravilno ponaÅ”anje.
SamÄdhi - ÄistoÄa uma kroz koncentraciju (samatha).
PaƱƱÄ-ÄistoÄa uvida kroz Vipassana meditaciju.
Za poÄetak morate napraviti pravu rezoluciju za skloniÅ”te
u Budi, da slijedi Buddhin nauk i da ga vodi
Sangha. Prvi uÄenici koji su proglasili vjeru u
Buddha i obvezali se da slijede njegovo uÄenje bili su dvojica
trgovaÄka braÄa, Tapussa i Bhallika. Putovali su sa svojim
sljedbenici u petsto kolica kada su vidjeli Budu u
blizinu Bodhi stabla nakon prosvjetljenja. Dva trgovca
ponudio mu je med kolaÄa od riže. PrihvaÄajuÄi njihovu ponudu i na taj naÄin razbijanje
brz koji je nametnuo sedam tjedana, napravio je Buddha
uÄenicima svojim, dopuÅ”tajuÄi im da priÄaju za njim:
Buddha į¹ Sarana į¹ GacchÄmi (utjeÄu se u Budi)
Dhammaį¹ Saranaį¹ GacchÄmi (utjeÄem se u Dhammi)
Ova pripovijedanja postala je formula izjave vjere u
Buddha i njegovo uÄenje. Kasnije, kada je Sangha postao uspostavljen
formula je proÅ”irena na treÄu predanost:
Saį¹
ghaį¹ Saranaį¹ GacchÄmi (utjeÄem se u Sanghi)
Na pravi naÄin da daju Alms
Kao praktiÄni korak sposoban za neposrednu i plodnu uporabu od strane
ljudi u svim Ŕetnjama života Buda je održao diskurs o ljubavi
objaÅ”njavajuÄi njegove vrline, i na pravi naÄin i pravi stav
um s kojim treba biti prinos za duhovnu dobrobit.
Motivacijska sila u Äin ljubavi je volja,
Äe dati. Ljubav je zaslužna akcija koja nastaje samo iz
volje. Bez volje dati ne postoji Äin davanja. volja
u davanje milostinje je od tri vrste:
(1) Volja koja poÄinje misao “Ja Äu napraviti a
nudi “i koja postoji tijekom razdoblja pripreme za izradu
ponuda: pubba cetanÄ (volja prije djela).
(2) Volja koja se pojavljuje u trenutku davanja ponude dok ga predaje primatelju: muƱca cetanÄ (volja za vrijeme djela).
(3) Volja koja prati radost i radost koja nastaje
tijekom ponovnog sjeÄanja ili razmiÅ”ljanja o Äinu davanja: apara cetanÄ (volja nakon Äina).
Bilo da je prinos izraÄen u poÄast živim Budima ili
na minutu Äestica svojih relikvija nakon Å”to je propao, to je
volju, njezinu snagu i ÄistoÄu, koja odreÄuje prirodu
rezultat toga.
Diskursi takoÄer objaÅ”njavaju pogreÅ”ne stavove uma kojima se ne bi trebao provoditi nikakav Äin ljubavi.
Donator bi trebao izbjegavati gledanje na druge koji ne mogu napraviti a
sliÄnu ponudu, niti bi trebao slaviti svoju ljubav. ZagaÄen od strane
takve nedostojne misli njegova je volja samo inferiorni stupanj.
Kada je Äin ljubavi motiviran oÄekivanjima
blagotvorni rezultati trenutnog prosperiteta i sreÄe ili ponovnog raÄanja u
viÅ”a egzistencija prateÄa volja je klasificirana kao osrednji.
Postoje brojni primjeri u diskursima o ljubavi i naÄina davanja milostinje.
Buddino uÄenje. Sastoji se od prakse pravog govora, Pravo
Djelovanje i pravo na život, kako bi se oÄistili od neÄistih djela, rijeÄi i
misli. Zajedno s predanost Trostrukog utoÄiÅ”ta (as
gore opisano) laiÄki uÄenik promatra pet propisa tako Å”to Äe
nakon formalnog zavjeta:
Primjerice, u mnogim diskurzima nalazimo izjavu: “On se suzdrži
od ubijanja, stavlja na stranu ÄaÅ”u i maÄ; puna ljubaznosti i
suosjeÄajnost koju živi za dobrobit i sreÄu svih živih biÄa. “
Svaki zapovijed naveden u formuli ima ova dva aspekta.
mogu biti drugi oblici zapovijedi (npr., osam pravila, deset zapovijedi)
promatranom. Za bhikkhus narudžbe viŔi i napredniji tipovi
utvrÄene su prakse morala. Pet pravila moraju biti uvijek
promatraju uÄenici laika, koji povremeno mogu poboljÅ”ati svoje
samodisciplinu promatrajuÄi osam ili deset propisa. Za one koji imaju
veÄ su krenuli na put svetijeg života, deset zapovijedi su
bitne preliminarne za daljnji napredak.
Prvi je korak ÄiÅ”Äenje uma od svih zagaÄenja i korupcije
i da je usredotoÄena na jednu toÄku. OdluÄni napor (Pravo
Napor) mora biti napravljen kako bi suzili raspon misli u
nestabilni um. Zatim pozornost (Right Mindfulness ili
Pažljivost) mora biti fiksirana na odabranom objektu meditacije do
postiže se jedna toÄnost uma (Right Concentration). U takvom a
stanje, um se oslobaÄa od prepreka, Äist, miran, moÄan
i svijetle. Potom je spremna da prijeÄe na drugi korak kojim se može postiÄi magga uvid i ostvarenje kako bi nadiÅ”lo stanje jada i tuga.
dovesti do jedne toÄnosti uma. Ove metode meditacije su
rasprÅ”ene kroz sute Piį¹aka i objaÅ”njavaju ih
Buddha ponekad pojedinaÄno, ponekad kolektivno, tako da odgovara prigodi
i svrhu za koju se preporuÄuju. Buddha je to znao
raznolikost karaktera i mentalnog make-upa svakog pojedinca i
razliÄitim temperamentima i sklonostima onih koji su mu se približili
smjernice. U skladu s tim preporuÄuje razliÄite metode razliÄitim
osobe koje odgovaraju posebnom karakteru i potrebama svakog pojedinca.
mora biti utemeljen u poŔtivanju propisa, s
osjetila je kontrolirana, smirena i samo-opsjednuta, i moraju se zadovoljiti.
Nakon Å”to je ustanovljen u ta Äetiri uvjeta mora odabrati mjesto
pogodno za meditaciju, skrovito mjesto. Tada bi trebao sjediti
križ noge držeÄi njegovo tijelo podignuto i njegov um upozoren; on bi trebao poÄeti
oÄistivÅ”i um od pet prepreka (senzualna želja, bolesna volja;
lijenost i napetost; nemira i brige; i sumnje) odabirom a
metoda meditacije prikladna za njega i prakticiranje meditacije sa žarom
i entuzijazma. Na primjer, s Anapana metodom on drži promatranje
dolazni i odlazni dah sve dok on ne može imati svoj um fiksiran
sigurno na dahu na vrhu nosa.
postaje radosna, oduÅ”evljena, mirna i blažena. Ovo je poÄetak
od samÄdhija (koncentracija), koja Äe se dalje razvijati sve dok ne dostigne jednoliÄnost uma.
svjestan je jednog objekta, i samo jedne od zdrave prirode. Ovo je
postignuta praksa meditacije na nekom od ispitanika
koje je Buddha preporuÄio u tu svrhu.
Predmet
i metode meditacije kao Å”to je nauÄeno u sute Piį¹aka osmiÅ”ljeni su i za
postizanje samÄdhija, kao i za razvoj spoznajnog znanja, Vipassana
ƱÄna, kao izravni put ka nibbÄni. Kao drugi korak u praksi meditacije nakon Å”to je postignut samÄdhi,
kada je koncentrirani um postalo proÄiÅ”Äen, Ävrst i nepopustljiv,
meditator usmjerava i naginje njegov um na uvid znanja (vipassanÄ-ƱÄį¹a). Ovim spoznajnim znanjem prepoznaje tri znaÄajke fenomenalnog svijeta:
impermanentnost (anicca), patnja (dukkha) i ne-self (anattÄ).
Dok napreduje u njegovoj praksi i njegov um postaje sve viŔe i
viÅ”e proÄiÅ”Äen, Ävrsti i nepokolebljivi, usmjerava i naginje njegov um
do spoznaje o istrebljenju moralnih neÄistoÄa (Äsavakkhaya ƱÄna). On je doista razumio dukkha, uzrok dukkha, prestanak dukkha i put koji vodi do prestanka dukkha. TakoÄer dolazi do potpunog razumijevanja moralnih droga (Äsavas) kakvi
jesu, uzroka Äavava, prestanka Äavova i put koji vodi do prestanka
ÄavÄvÄ.
Ovim poznavanjem izumiranja Äavava postaje
osloboÄen. U njemu se javlja znanje o osloboÄenju. On to zna
Preporod nije viÅ”e, da je živio svetim životom. On je uÄinio ono Å”to on
mora uÄiniti za realizaciju magga. Nema niÅ”ta viÅ”e za njega za takvu realizaciju.
Buddha je poduÄavao samo jednim objektom - izumiranjem
patnje i oslobaÄanja od uvjetovanog postojanja. Taj objekt može biti
dobivena praksom meditacije (za mir i uvid) kako je postavljena
dolje u brojnim sute Suttanta Piį¹aka.
Natko DevÄiÄ: Istrian Suite (Istarska suita)
Croatian Classical Music
Published on Sep 10, 2012
UKRATKO O NATKU DEVÄIÄU
DevÄiÄ, Natko, hrv. skladatelj, glazb. pedagog i glazbeni pisac (Glina,
30. VI. 1914 — Zagreb, 4. IX. 1997). Na MuziÄkoj akademiji u Zagrebu
diplomirao 1937. glasovir (A. Geiger-Eichhorn) a dvije godine poslije
kompoziciju (F. Dugan). UsavrÅ”avao se iz klavira kod S. StanÄiÄa, iz
kompozicije kod J. Marxa u BeÄu, a studijski je boravio i u Parizu,
Darmstadtu i u SAD-u. Od 1947. do 1980. predavao je na MuziÄkoj
akademiji u Zagrebu. Od 1992. redoviti Älan HAZU. Laureat mnogobrojnih
nagrada i priznanja. Javno umj. djelovanje kao pijanist i skladatelj
zapoÄeo je uoÄi II. svj. rata. God. 1942. uhiÄen je zbog pomaganja
pokretu otpora, a od 1943. bio je u partizanima. Prvi pravi
skladateljski uspjeh bila mu je Istarska suita (1948), u kojoj se
nadovezuje na tradiciju ideologije nac. smjera. Folklor je kao izvor
nadahnuÄa ostao stanovita konstanta u DevÄiÄevu opusu, npr. u operi
Labinska vjeŔtica (1957), ali i poslije, ponajprije po funkciji malih
intervala koji su, po njegovu miŔljenju, osnovni strukturni sadržaj
folklorne graÄe. Nerijetko je i njegovo uranjanje u arhaiÄnu zvukovnost
nelokaliziranih folklornih izvora na temelju zvuÄnosti pjesniÄkog
predloÅ”ka (kantata Å eva, 1960). Potkraj 1960-ih DevÄiÄ sve ornije
poÄinje istraživati neke novije prakse skladanja. Tako se okuÅ”ava u
elektroniÄkoj glazbi (Columbia 68 iz 1968), u eksperimentalnom
tretiranju vokalnosti (npr. u Vokalima I iz 1968., u Vokalima II i u
Igri rijeÄi I iz 1969. i u Igri rijeÄi II iz 1974), u novoj artikulaciji
na konvencionalnim glazbalima (npr. u Mikrosuiti iz 1965. za klavir, u
Structures transparentes iz 1967. i u Structures volantes iz 1971. za
harfu, u Micro-tune iz 1971. za violu, u Res sonora iz 1972. za orgulje)
te u specifiÄno tretiranome orkestralnom zvuku (Non nova iz 1972.,
Panta rei iz 1973., Entre nous iz 1975). Autor je udžbenika pod naslovom
Harmonija (1975., 1993Ā²).
Category
Music
Suttanta Piį¹aka je sbĆrka vÅ”ech diskurzÅÆ
dodanĆ© Buddhou pÅi rÅÆznĆ½ch pÅĆležitostech v plnĆ©m rozsahu. Trochu
diskurzy dodĆ”vanĆ© nÄkterĆ½mi vĆ½znamnĆ½mi uÄednĆky
Buddha, jako je CtihodnĆ” SÄriputta, MahÄ MoggallÄna, ctihodnĆ½
Ananda atd., StejnÄ jako nÄkterĆ© vyprĆ”vÄnĆ, jsou takĆ© zahrnuty do knih
z Suttanty Piį¹aky. Diskuze Buddhy shromĆ”Å¾dily dohromady
v SuttantÄ Piį¹akÄ byly dodĆ”ny k rÅÆznĆ½m pÅĆležitostem a
rÅÆznĆ© divĆ”ky s rÅÆznĆ½mi temperami. AÄkoli diskurze
byly vÄtÅ”inou urÄeny ve prospÄch bhikkhu a zabĆ½valy se
praxe ÄistĆ©ho života a vysvÄtlenĆ uÄenĆ,
existuje takĆ© nÄkolik dalÅ”Ćch diskurzÅÆ, kterĆ© se zabĆ½vajĆ materiĆ”lem a
morĆ”lnĆ pokrok laickĆ©ho Å¾Ć”ka.
Suttanta Piį¹aka vysvÄtluje vĆ½znam Buddhy
uÄenĆ, jasnÄ je vyjadÅuje a chrĆ”nĆ je a chrĆ”nĆ je
zkreslenĆ a nesprĆ”vnĆ½ vĆ½klad. StejnÄ jako ÅetÄzec, kterĆ½ slouÅ¾Ć jako a
plovoucĆ linka, kterĆ” mĆ” vĆ©st prĆ”ci tesaÅÅÆ, stejnÄ jako nit
kterĆ” chrĆ”nĆ kvÄtiny pÅed rozptĆ½lenĆm nebo rozptĆ½lenĆm
spolu s nĆm, podobnÄ pomocĆ suttasÅÆ vĆ½znam Buddhy
vĆ½uka mÅÆže bĆ½t vyjĆ”dÅena jasnÄ, pochopena a chĆ”pĆ”na sprĆ”vnÄ,
a poskytl dokonalou ochranu pÅed nesprĆ”vnĆ½m vĆ½kladem.
Suttanta Piį¹aka je rozdÄlena do pÄti samostatnĆ½ch sbĆrek znĆ”mĆ½ch jako nikÄyas. Jsou to DÄ«gha NikÄya, Majjhima NikÄya, Saį¹yutta NikÄya, Aį¹
guttara NikÄya a Khuddaka NikÄya.
PozorovĆ”nĆ a praxe ve vĆ½uce Buddhy
V SuttantÄ Piį¹aka se nachĆ”zejĆ nejen zĆ”klady
Dhamma, ale takĆ© praktickĆ© pokyny, aby Dhamma smysluplnÄ
a použitelnĆ© pro každodennĆ Å¾ivot. VÅ”echna dodržovĆ”nĆ a praktiky, kterĆ© tvoÅĆ
kroky v buddhovskĆ© VzneÅ”enĆ© cestÄ osmi složek vedou k duchovnĆm
ÄiÅ”tÄnĆ na tÅech ĆŗrovnĆch:
SÄ«la-morĆ”lnĆ Äistota prostÅednictvĆm sprĆ”vnĆ©ho chovĆ”nĆ.
SamÄdhi - Äistota mysli prostÅednictvĆm koncentrace (samatha).
PaĆ±Ć±Ä - Äistota vhledu prostÅednictvĆm meditace Vipassany.
ZaÄnÄte tĆm, že musĆte udÄlat sprĆ”vnĆ© ÅeÅ”enĆ, abyste se uchĆ½lili
v Buddhu, sledovat Buddhovo uÄenĆ a ÅĆdit se
Sangha. PrvnĆ uÄednĆci, kteÅĆ uÄinili prohlĆ”Å”enĆ o vĆÅe v
Buddha a zavĆ”zali se ÅĆdit jeho uÄenĆm byli dva
obchodnĆ bratÅi, Tapussa a Bhallika. Cestovali s nimi
nĆ”sledovnĆci v pÄti stovkĆ”ch vozĆkÅÆ, když uvidÄli Buddhu
blĆzkost stromu Bodhi po jeho osvĆcenĆ. Oba obchodnĆci
nabĆdl mu medovĆ© rĆ½Å¾ovĆ© kolĆ”Äe. PÅijmout jejich nabĆdku a tĆm rozbĆt
ten pokĆ”nĆ, kterĆ½ si udÄlal sedm tĆ½dnÅÆ, udÄlal Buddha
JežĆÅ” je uÄedlnĆkÅÆm tĆm, že je nechal pÅednĆ”Å”et:
Buddhaį¹ Saranaį¹ GacchÄmi (zaujmem ĆŗtoÄiÅ”tÄ v Buddhu)
Dhammaį¹ Saranaį¹ GacchÄmi (UchĆ½lĆm se do Dhammy)
Tato recitace se stala vzorem prohlĆ”Å”enĆ vĆry v
Buddhu a jeho uÄenĆ. PozdÄji, když se stal Sangha
byl vzorec rozÅ”ĆÅen o tÅetĆ zĆ”vazek:
Saį¹
ghaį¹ Saranaį¹ GacchÄmi (Sangha)
Na sprĆ”vnĆ©m zpÅÆsobu, jak dĆ”t almužny
Jako praktickĆ½ krok, kterĆ½ mÅÆže okamžitÄ a plodnÄ využĆt
lidĆ© ve vÅ”ech oblastech života vydali Buddhu na charitu
vysvÄtluje jeho ctnosti a na sprĆ”vnĆ© cestÄ a sprĆ”vnĆ©m postoji
moudrost, s nĆž mĆ” bĆ½t obÄtovĆ”na pro duchovnĆ prospÄch.
MotivaÄnĆ sĆla v pÅĆpadÄ charity je vÅÆle,
bude dĆ”t. Charita je zĆ”služnĆ” akce, kterĆ” vyvstĆ”vĆ” pouze z toho
vÅÆle. Bez vÅÆle poskytnout nenĆ Å¾Ć”dnĆ½ darem. VÅÆle
v dĆ”vat almužny je tÅi typy:
(1) VÅÆle, kterĆ” zaÄĆnĆ” myÅ”lenkou “udÄlĆ”m to
nabĆdka “a kterĆ” existuje v dobÄ pÅĆpravy na vĆ½robu
nabĆdka: pubba cetanÄ (vÅÆle pÅed zĆ”konem).
(2) VÅÆle, kterĆ” vyvstĆ”vĆ” v okamžiku, kdy se obÄtovnĆ” nabĆdka doruÄuje pÅĆjemci: muƱca cetanÄ (vÅÆle bÄhem jednĆ”nĆ).
(3) VÅÆle doprovĆ”zejĆcĆ radost a radost, kterĆ© vznikajĆ
bÄhem opakovanĆ©ho vzpomĆnĆ”nĆ nebo zamyÅ”lenĆ nad darem: apara cetanÄ (vÅÆle po Äinu).
AÅ„ je nabĆdka nabĆzena v ĆŗctÄ k živĆ©mu Buddhu nebo
až po jeho ÄĆ”steÄnĆ© zbytky jeho pozÅÆstatkÅÆ po jeho smrti, je to
vÅÆle, sĆlu a Äistotu, kterĆ” urÄuje povahu
jejich vĆ½sledkem.
Diskuze takĆ© vysvÄtlujĆ nesprĆ”vnĆ© postoje mysli, s nimiž nemĆ” bĆ½t vykonĆ”vĆ”n Å¾Ć”dnĆ½ charitativnĆ akt.
DĆ”rce by se nemÄl dĆvat na ostatnĆ, kteÅĆ to nemohou
podobnou nabĆdku, ani nesmĆ oslavovat svou vlastnĆ lĆ”sku. ZneÄiÅ”tÄnĆ©
takovĆ© nehodnĆ© myÅ”lenky mĆ” jeho vÅÆli pouze nekvalitnĆ.
Když je charitativnĆ akt motivovĆ”n oÄekĆ”vĆ”nĆm
pÅĆnosnĆ© vĆ½sledky bezprostÅednĆho prosperity a Å”tÄstĆ Äi znovuzrozenĆ
vyŔŔĆch existencĆ je doprovodnĆ” vÅÆle klasifikovĆ”na jako prÅÆmÄrnĆ”.
Buddhovo uÄenĆ. SklĆ”dĆ” se z praxe pravĆ© ÅeÄi, sprĆ”vnÄ
Akce a sprĆ”vnĆ© obživy, aby se oÄistil od neÄistĆ½ch skutkÅÆ, slov a
myÅ”lenky. Spolu se zĆ”vazkem TrojitĆ©ho ĆŗtoÄiÅ”tÄ (as
popsĆ”no vĆ½Å”e) laik Å¾Ć”k dodržuje pÄt pÅedpise tĆm, že
nĆ”sledujĆcĆ formĆ”lnĆ slib:
(1) Zavazuji se dodržovat pravidlo, že se zdržĆm zabitĆ.
(2) Zavazuji se dodržovat pravidlo zdržet se krĆ”deže.
(3) Zavazuji se dodržovat zĆ”sadu, že se zdrÅ¾Ć sexuĆ”lnĆho zneužitĆ.
(4) Zavazuji se dodržovat pravidlo, že se zdrÅ¾Ć lžĆ.
(5) Zavazuji se dodržovat pravidlo, že se zdržĆm alkoholickĆ½ch nĆ”pojÅÆ, drog nebo omamnĆ½ch lĆ”tek, kterĆ© oblakajĆ mysl.
KromÄ negativnĆho aspektu vĆ½Å”e uvedenĆ©ho vzorce, kterĆ½ zdÅÆrazÅuje abstinenci, existuje takĆ© pozitivnĆ aspekt sÄ«ly.
NapÅĆklad najdeme v mnoha diskurzĆ”ch vĆ½rok: “On se zdržĆ
od zabĆjenĆ odklĆ”dĆ” biÄ a meÄ; plnĆ½ laskavosti a
soucit, kterĆ½ žije pro blaho a Å”tÄstĆ vÅ”ech živĆ½ch vÄcĆ. “
KaždĆ½ pÅedpis stanovenĆ½ ve vzorci mĆ” tyto dva aspekty.
V zƔvislosti na jednotlivci a na stupni svƩho pokroku,
mohou jĆt o jinĆ© formy pÅĆkazÅÆ (napÅ. osm pÅĆkazÅÆ, deset pÅedpisek)
pozorovĆ”no. Pro bhikkhus ÅĆ”d vyŔŔĆch a pokroÄilejÅ”Ćch typÅÆ
jsou stanoveny praktiky morĆ”lky. PÄt pravidel musĆ bĆ½t vždycky
pozorovanĆ© laickĆ½mi uÄednĆky, kteÅĆ mohou pÅĆležitostnÄ zlepÅ”it svĆ©
sebeodchylovĆ”nĆ dodržovĆ”nĆm osmi nebo deseti pokynÅÆ. Pro ty, kteÅĆ majĆ
již se pustili po cestÄ svatĆ©ho života, jsou to deset pÅĆkazÅÆ
nezbytnĆ© pÅedbÄžnĆ© kroky k dalÅ”Ćmu pokroku.
SĆla dokonalĆ© Äistoty slouÅ¾Ć jako zĆ”klad pro dalÅ”Ć etapu pokroku, samÄdhi - Äistotu mysli prostÅednictvĆm koncentraÄnĆ meditace.
PraktickĆ© metody duÅ”evnĆ kultivace pro vĆ½voj koncentrace: SamÄdhi
DuÅ”evnĆ kultivace pro duchovnĆ vzestup se sklĆ”dĆ” ze dvou krokÅÆ.
PrvnĆm krokem je oÄistit mysl od vÅ”ech neÄistot a korupce
a zamÄÅit ji na jedinĆ½ bod. OdhodlanĆ© ĆŗsilĆ (pravda
ĆsilĆ), aby se zĆŗžil rozsah myÅ”lenek v
vĆ”havĆ½, nestabilnĆ mysl. Pak pozornost (sprĆ”vnĆ” vÄdomĆ nebo
Pozornost) musĆ bĆ½t upevnÄna na vybranĆ©m pÅedmÄtu meditace
jednorozmÄrnost mysli (sprĆ”vnĆ” koncentrace) je dosaženo. V takovĆ©m pÅĆpadÄ
stĆ”t, mysl se osvobozuje od pÅekĆ”Å¾ek, ÄistĆ©, klidnĆ©, silnĆ©
a jasnĆ©. Pak je pÅipraven jĆt do druhĆ©ho kroku, kterĆ½m mÅÆže bĆ½t dosaženo magga vhled a dosaženĆ, aby se pÅekonal stav bolesti a smutku.
Suttanta Piį¹aka zaznamenĆ”vĆ” ÄetnĆ© metody meditace
pÅinĆ”Å”Ć jednoznaÄnost mysli. Tyto metody meditace jsou
rozptĆ½lenĆ½ch v sutĆ”ch Piį¹aky a vysvÄtlujĆ je
Buddha nÄkdy jednotlivÄ, nÄkdy kolektivnÄ, aby vyhovoval tĆ©to pÅĆležitosti
a ĆŗÄel, pro kterĆ½ jsou doporuÄovĆ”ny. Buddha to znal
rozmanitost charakteru a duÅ”evnĆ složenĆ každĆ©ho jedince a
rÅÆznĆ© temperamenty a sklony tÄch, kteÅĆ k nÄmu pÅistoupili
vedenĆ. Proto doporuÄil odliÅ”nĆ© metody odliÅ”nĆ©
osobĆ”m pÅizpÅÆsobenĆ½m zvlĆ”Å”tnĆmu charakteru a potÅebĆ”m každĆ©ho jednotlivce.
Praxe duÅ”evnĆ kultivace, kterĆ” nakonec vyĆŗstĆ v jednoznaÄnost mysli, je znĆ”mĆ” jako samÄdhi bhÄvanÄ. Kdo chce rozvĆjet samÄdhi bhÄvanÄ
musel bĆ½t stanoven pÅi dodržovĆ”nĆ pokynÅÆ, s
smysly ÅĆzenĆ©, klidnĆ© a sebestaÄnĆ a musĆ bĆ½t spokojenĆ©.
Po založenĆ v tÄchto ÄtyÅech podmĆnkĆ”ch musĆ vybrat mĆsto
vhodnĆ© pro meditaci, osamocenĆ© mĆsto. Pak by mÄl sedÄt
s kÅĆžovĆ½mi nohama udržovat svĆ© tÄlo vzpÅĆmenĆ© a jeho mysl ostražitĆ”; mÄl zaÄĆt
oÄistĆ jeho mysl z pÄti pÅekĆ”Å¾ek (smyslnĆ” touha, Å”patnĆ” vÅÆle;
lenocha a torpor; neklid a starosti; a pochybnosti) tĆm, že vyberete
metodu meditace, kterĆ” je pro nÄj vhodnĆ” a cviÄenĆ meditace s horlivostĆ
a nadÅ”enĆ. NapÅĆklad s Anapanovou metodou stĆ”le sleduje
pÅichĆ”zejĆcĆ a vystupujĆcĆ dech, dokud mu nedokĆ”Å¾e opravit svou mysl
bezpeÄnÄ na dechu na Å”piÄce nosu.
Když si uvÄdomĆ, že bylo odstranÄno pÄt pÅekĆ”Å¾ek
je radost, radost, klid a blaženost. Tohle je zaÄĆ”tek
samÄdhi (soustÅedÄnĆ), kterĆ½ se bude dĆ”le rozvĆjet, dokud nedosĆ”hne jednoznaÄnosti mysli.
Jednoduchost mysli je tedy soustÅedÄnĆ mysli
je si vÄdom jednoho objektu a jen jednoho zdravĆ©ho pÅĆrody. Tohle je
dosaženo meditacĆ na jednom z pÅedmÄtÅÆ
doporuÄovanĆ½ pro tento ĆŗÄel Buddhem.
PraktickĆ© metody duÅ”evnĆho rozvoje pro vĆ½voj znalostĆ o poznĆ”nĆ (PaƱƱÄ)
a metody meditace, jak jsou vyuÄovĆ”ny v suttĆ”ch Piį¹yky, jsou urÄeny jak
k dosaženĆ samÄdhi, tak i k rozvoji vÄdomostĆ, Vipassana ƱÄį¹a, jako
pÅĆmĆ© cesty k nibbÄnÄ. Jako druhĆ½ krok v praxi meditace po dosaženĆ samÄdhi,
když se koncentrovanĆ” mysl stala Äistou, pevnou a nepokojnou,
meditĆ”tor ÅĆdĆ a sklidĆ svou mysl k poznĆ”nĆ znalosti (vipassanÄ-ƱÄį¹a). S tĆmto poznatkem o poznĆ”nĆ rozliÅ”uje tÅi charakteristiky fenomenĆ”lnĆho svÄta: anmanka, utrpenĆ (dukkha) a ne-jĆ” (anattÄ).
Jak postupuje ve svĆ© praxi a jeho mysl se stĆ”vĆ” vĆce a vĆce
ÄistÅ”Ć, pevnÄjÅ”Ć a nepochopitelnÄjÅ”Ć, ÅĆdĆ a sklĆ”nĆ svou mysl
na poznĆ”nĆ zĆ”niku morĆ”lnĆch neÄistot (Äsavakkhaya ƱÄį¹a). On pak opravdu chĆ”pe dukkha, pÅĆÄinu dukkhy, zastavenĆ dukkhy a cestu vedoucĆ k zastavenĆ dukkhy. TakĆ© plnÄ pochopĆ morĆ”lnĆ intoxikace (Äsavas), jakĆ” jsou skuteÄnÄ,
pÅĆÄina Äsavas, zastavenĆ Äsavas a cesta vedoucĆ k ukonÄenĆ Ć”sav.
S touto znalostĆ o zĆ”niku Ć”sav se stĆ”vĆ”
osvobozen. V nÄm se objevuje poznĆ”nĆ osvobozenĆ. On to vĆ
znovuzrozenĆ už nenĆ, že žil svatĆ½ život. UdÄlal to, co on
musĆ dÄlat pro realizaci magga. Neexistuje pro nÄj nic vĆc, než pro takovou realizaci.
Buddha uÄil pouze jedinĆ½ objekt - vyhynutĆ
utrpenĆ a propuÅ”tÄnĆ z podmĆnÄnĆ© existence. Ten objekt mÅÆže bĆ½t
zĆskanĆ© praxĆ meditace (pro klid a vhled), jak je stanoveno
dolÅÆ v ÄetnĆ½ch sutĆ”ch Suttanty Piį¹aky.
————————————————– ————–
KlasickĆ½ buddhismus (uÄenĆ probuzenĆ©ho s povÄdomĆm) patÅĆ do svÄta a vÅ”ichni majĆ vĆ½luÄnĆ” prĆ”va:
je nejvĆce pozitivnĆ energiĆ informativnĆho a vĆ½zkumnÄ orientovanĆ©ho
mĆsta propagujĆcĆho uÄenĆ probuzenĆ©ho ÄlovÄka s Buddhou povÄdomĆ a na
technologicko-politicko-sociĆ”lnÄ transformaÄnĆ a ekonomickĆ© emancipaÄnĆ
hnutĆ, po nÄmž nĆ”sledujĆ miliony lidĆ po celĆ©m svÄtÄ.
PoskytovĆ”nĆ pÅesnĆ©ho pÅekladu jako lekce tĆ©to univerzity v mateÅskĆ©m
jazyce k tomuto pÅekladu Google https://translate.google.com a propagace
opravÅuje stĆ”t se Stream Entererem (Sottapanna) a dosĆ”hnout Eternal
Bliss jako koneÄnĆ½ cĆl.
AnalytickĆ© Insight-Net - ZDARMA Online Tipiį¹aka Research &
Practice Univerzita a souvisejĆcĆ novinky prostÅednictvĆm
http://sarvajan.ambedkar.org v 105 CLASSICAL LANGUAGES
http://www.tipitaka.org/eot
https://www.youtube.com/watch?v=RblJLKC-V8M&t=418s
Dita Nikaya 9 Pottapada Sutta - o stĆ”tech vÄdomĆ ÄĆ”st 1
Dhammaloka Suttas
PublikovƔno dne 11. listopadu 2013
Kategorie
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Dita Nikaya 9 Pottapada Sutta - o stĆ”tech vÄdomĆ ÄĆ”st 1
youtube.com
Digha Nikaya: DlouhƩ diskurzy
The
Digha Nikaya nebo “SbĆrka dlouhĆ½ch diskurzÅÆ” (Pali digha = “dlouhĆ””)
je prvnĆ divize Sutta Pitaka a sestĆ”vĆ” z tÅicĆ”tĆ½ch ÄtyÅ
sutty, seskupenĆ© do tÅĆ vagÅÆ nebo divizĆ:
accessstoinsight.org
Sutta Pitaka
The
sbĆrka suttÅÆ nebo diskurzÅÆ, pÅipsanĆ½ch Buddhovi a nemnoho
jeho nejbližŔĆch Å¾Ć”kÅÆ, obsahujĆcĆ vÅ”echny ĆŗstÅednĆ uÄenĆ
Theravada buddhismus. (VĆce než tisĆc pÅekladÅÆ sutta je
k dispozici na tÄchto strĆ”nkĆ”ch.) Suttas jsou rozdÄleny mezi pÄt nikayas (sbĆrky):
Buddha novĆ” pĆseÅ
Bedrich Smetana - The Moldau (Czech Classical music)
Neueregel
Published on Dec 20, 2014
Bedrich Smetana - The Moldau
Czech Classical music
I remembered this song from an 80’s audio cassette with Fairytales when I was 4 years old.
of Praha near Carles Bridges , Stare Mesto, St.Vitus Cathedral and near the Astronomical clock.
Dec. 2014
Category
Music
Suttanta Piį¹aka er en samling af alle diskurser
Leveret af Buddha ved forskellige lejligheder i deres helhed. Nogle fƄ
diskurser leveret af nogle af de fremtrƦdende disciple af
Buddha, som den venerable SÄriputta, MahÄ MoggallÄna, ƦrvƦrdig
Änanda etc., samt nogle fortƦllinger, er ogsĆ„ inkluderet i bĆøgerne
af Suttanta Piį¹aka. Buddhaens diskurser samlet sammen
i Suttanta blev Piį¹aka leveret til forskellige lejligheder og
forskellige mƄlgrupper med forskellige temperamenter. Selvom diskurserne
var hovedsagelig beregnet til fordel for bhikkhus og beskƦftiger sig med
praksis af det rene liv og med forklaringen af āāundervisningen,
Der er ogsƄ flere andre diskurser, der omhandler materialet og
LƦkdissippens moralske fremskridt.
Suttanta Piį¹aka bringer buddhets betydning ud
lƦrer, udtrykker dem tydeligt og beskytter og beskytter dem mod
forvrƦngning og fejlfortolkning. Ligesom en streng, der tjener som en
plumb-line for at lede snedkerne i deres arbejde, ligesom en trƄd
som beskytter blomster mod at vƦre spredt eller spredt, nƄr de er spƦndt
sammen ved det, pƄ samme mƄde ved hjƦlp af suttas buddhaens betydning
lƦresƦtninger kan frembringes tydeligt, forstƄs og forstƄs korrekt,
og givet perfekt beskyttelse mod fejlfortolkning.
Suttanta Piį¹aka er opdelt i fem separate samlinger kendt som nikÄyas. De er DÄ«gha NikÄya, Majjhima NikÄya, Saį¹yutta NikÄya, Aį¹
guttara NikÄya og Khuddaka NikÄya.
Observationer og praksis i Buddhens undervisning
I Suttanta findes Piį¹aka ikke kun grundprincipperne for
Dhamma men ogsĆ„ praktiske retningslinjer for at gĆøre Dhamma meningsfuld
og gƦlder for dagligdagen. Alle observationer og praksis, der danner
Skridt i Buddhas Ćdle Sti af otte Constituents fĆøre til Ć„ndelig
rensning pƄ tre niveauer:
Silla moralsk renhed gennem korrekt adfƦrd.
SamÄdhi-renhed i sindet gennem koncentration (samatha).
PaƱƱÄ-renhed af indsigt gennem Vipassana meditation.
Til at begynde med skal man trƦffe den rette beslutning for at tage tilflugt
i Buddha, at fĆølge Buddhas undervisning og ledes af
Sangha. De fĆørste disciple, der lavede troserklƦringen i
Buddha og forpligtede sig til at fĆølge sin undervisning var de to
kĆøbmandsbrĆødre, Tapussa og Bhallika. De rejste med deres
tilhƦngere i fem hundrede vogne, da de sƄ Buddha i
nƦrhed af Bodhi trƦet efter hans oplysning. De to handlende
tilbĆød ham honning ris kager. Acceptere deres tilbud og dermed bryde
den hurtige han havde pƄlagt sig selv i syv uger, lavede Buddha
dem hans disciple ved at lade dem recitere efter ham:
Buddhaį¹ Saranaį¹ GacchÄmi (jeg tager tilflugt i Buddha)
Dhammaį¹ Saranaį¹ GacchÄmi (jeg tager tilflugt i Dhammaen)
Denne recitation blev formlen om troserklƦring
Buddha og hans undervisning. Senere da Sangha blev etableret
Formlen blev udvidet til at omfatte den tredje forpligtelse:
Saį¹
ghaį¹ Saranaį¹ GacchÄmi (jeg tager tilflugt i Sangha)
PƄ den rigtige mƄde at give almisse
Som et praktisk skridt i stand til umiddelbar og frugtbar brug af
Folk i alle samfundslag gav Buddha diskurser om velgĆørenhed
forklare dens dyder og pƄ den rigtige mƄde og den rigtige holdning af
sind med hvilket et tilbud skal ydes til Ć„ndelig fordel.
Den motiverende kraft i en velgĆørende handling er volitionen, den
vil give. VelgĆørenhed er en fortjent handling, der kun opstĆ„r
fri vilje. Uden viljen til at give der er ingen handling at give. Volition
at give almisse er af tre typer:
(1) Den vilje, der starter med tanken “Jeg skal lave en
tilbyder “og det eksisterer i lĆøbet af forberedelsesperioden
Tilbuddet: pubba cetanÄ (volition fĆør akten).
(2) Den vilje, der opstƄr i forbindelse med udbuddet, mens det
overleveres til modtageren: muƱca cetanÄ (volition under retsakten).
(3) Volitionen ledsager glƦden og glƦden der opstƄr
under gentagen tilbagekaldelse af eller overvejelse om handlingen med at give: apara cetanÄ (volition efter handlingen).
Om tilbuddet er lavet i hyldest til den levende Buddha eller
til et minuts partikel af hans relikvier efter hans bortgang er det den
volition, dets styrke og renhed, der bestemmer karakteren af
resultatet heraf.
Diskurserne forklarer ogsĆ„ de forkerte holdninger i sindet, som ingen handling af velgĆørenhed skal udfĆøres.
En donor bĆør undgĆ„ at se ned pĆ„ andre, der ikke kan lave en
lignende tilbud, ej heller skulle han fejre sin egen velgĆørenhed. Forurenet af
sƄdanne uvƦrdige tanker er hans vilje kun af ringere grad.
NĆ„r en aktion af velgĆørenhed er motiveret af forventninger til
gavnlige resultater af Ćøjeblikkelig velstand og lykke eller genfĆødsel i
hĆøjere eksistenser er den ledsagende volition klassificeret som middelmĆ„dig.
Buddhas undervisning. Det bestĆ„r af praksis af hĆøjre tale, hĆøjre
Handling og ret livsgrundlag at rense sig for urene gerninger, ord og
tanker. Sammen med den trefoldige tilflugts engagement (som
beskrevet ovenfor) observerer en lƦg discipel de fem prƦdik ved at gĆøre
fĆølgende formelle lĆøfte:
(1) Jeg forpligter mig til at overholde betingelsen om at afstƄ fra at drƦbe.
(2) Jeg forpligter mig til at overholde betingelsen om at afstƄ fra at stjƦle.
(3) Jeg forpligter mig til at overholde betingelsen om at afstƄ fra seksuelt misbrug.
(4) Jeg forpligter mig til at overholde betingelsen om at afstĆ„ fra at fortƦlle lĆøgne.
(5) Jeg forpligter mig til at overholde betingelsen om at afstƄ fra
alkoholholdige drikkevarer, stoffer eller rusmidler, der skyder sindet.
Ud over det negative aspekt af ovenstƄende formel, der understreger afholdenhed, er der ogsƄ det positive aspekt af sila.
For eksempel finder vi i mange diskurser udsagnet: “Han afstĆ„r
fra at drƦbe, sƦnker cudgel og svƦrdet; fuld af venlighed og
medfĆølelse han lever for velfƦrd og lykke for alle levende ting. “
Hvert prƦcept, der er fastsat i formlen, har disse to aspekter.
AfhƦngigt af individet og scenen i ens fremskridt,
Andre former for forskrifter (fx otte prƦferencer, ti forskrifter) kan vƦre
observeret. For bhikkhus af ordren hĆøjere og avancerede typer af
moralsk praksis er fastlagt. De fem forordninger skal altid vƦre
observeret af lege disipler, som lejlighedsvis kan forbedre deres
selvdisciplin ved at observere otte eller ti ord. For dem der har
allerede begyndt pƄ vejen til et hellig liv, de ti ord er
vƦsentlige forberedelser til yderligere fremskridt.
Sila af perfekt renhed tjener som grundlag for den nƦste
udviklingstrin, samÄdhi-renhed i sindet gennem koncentrationsmeditation.
Praktiske metoder til mental dyrkning for udvikling af koncentration: SamÄdhi
Mental dyrkning til Ƅndelig ophƦvelse bestƄr af to trin.
Det fĆørste skridt er at rense sindet fra alle forureninger og korruption
og at have fokuseret pĆ„ et enkelt punkt. En bestemt indsats (HĆøjre
Indsats) skal gĆøres for at indsnƦvre rƦkkevidden af āātanker i
vrĆøvlende, ustabilt sind. Derefter opmƦrksomhed (Right Mindfulness eller
Attentiveness) skal fastsƦttes pƄ et udvalgt objekt af meditation indtil
Sindets enspids (Right Concentration) opnƄs. I en sƄdan
tilstand, sindet bliver befriet fra hindringer, rene, rolige og magtfulde
og lyse. Det er sƄ klar til at gƄ videre til det andet trin, hvorigennem magga
indsigt og fruition kan nĆ„s for at overskride tilstanden af āāve og
sorg.
Suttanta Piį¹aka optager talrige metoder til meditation til
skabe en-spids i sindet. Disse metoder til meditation er
spredt gennem Piuttakas sutter og forklares af
Buddha undertiden enkeltvis, undertiden kollektivt, for at passe til lejligheden
og formƄlet med hvilket de anbefales. Buddha vidste det
mangfoldighed af karakter og mental make-up af hver enkelt og
forskellige temperament og tilbĆøjeligheder af dem, der nƦrmede sig ham
vejledning. Derfor anbefalede han forskellige metoder til forskellige
personer, der passer til individets sƦrlige karakter og behov.
UdĆøvelsen af āāmental dyrkning, der i sidste ende resulterer i en spids i sindet, er kendt som samÄdhi bhÄvanÄ. Den, der Ćønsker at udvikle samÄdhi bhÄvanÄ
skal vƦre blevet etableret i overensstemmelse med forskrifterne, med
sanser kontrolleres, rolige og selvstƦndige, og skal vƦre tilfredse.
Efter at vƦre etableret i disse fire betingelser skal han vƦlge et sted
egnet til meditation, et afsondret sted. SĆ„ skulle han sidde
korsbenet holder sin krop oprejst og hans sind advarer han skulle starte
rensende hans tanker om de fem hindringer (sensuelt Ćønske, dĆ„rlig vilje;
sloth og torpor; rastlĆøshed og bekymring; og tvivl) ved at vƦlge en
meditation metode egnet til ham og Ćøve meditation med iver
og entusiasme. For eksempel fĆølger han med Anapana-metoden
det indgƄende og udgƄende Ƅndedrag, indtil han kan fƄ sin mening fast
sikkert pƄ vejret ved nƦsespidsen.
NĆ„r han indser, at de fem forhindringer er blevet fjernet han
bliver glad, glad, rolig og salig. Dette er begyndelsen
af samÄdhi (koncentration), som vil udvikle sig yderligere, indtil den opnĆ„r en-spids i sindet.
SĆ„ledes er sindets spidse sindet koncentreret om det
er opmƦrksom pĆ„ et objekt, og kun en af āāen sund natur. Dette er
opnĆ„et ved at udĆøve meditation pĆ„ et af fagene
anbefalet til formƄlet med buddhaen.
Praktiske metoder til mental dyrkning til udvikling af indsigtskendskab (PaƱƱÄ)
og metoderne til meditation som undervist i Piį¹aka suttene er designet
bĆ„de til opnĆ„else af samÄdhi sĆ„vel som til udvikling af
indsigtskendskab, Vipassana ƱÄį¹a, som en direkte vej til nibbana. Som et andet skridt i praksis med meditation efter opnĆ„else af samÄdhi,
nƄr det koncentrerede sind er blevet renset, fast og imperturbable,
meditatoren leder og hƦlder hans sind til indsigtskendskab (vipassanÄ-ƱÄį¹a). Med denne indsigtskundskab opdager han de tre karakteristika af den
fƦnomenale verden: impermanence (anicca), lidelse (dukkha) og ikke-selv
(anattÄ).
Som han fremskridt i sin praksis og hans sind bliver mere og
mere renset, fast og imperturbable, leder han og hƦlder hans sind
til viden om udryddelsen af āāmoralske urenheder (Äsavakkhaya ƱÄį¹a). Han forstĆ„r sĆ„ virkelig dukkha, Ć„rsagen til dukkha, duckhaens ophĆør og stien, der fĆører til ophĆør af dukkha. Han kommer ogsĆ„ til fuldt ud at forstĆ„ de moralske rusmidler (Äsavas)
som de virkelig er, Ć„rsagen til Äsavas, Ʀsavas ophĆør og den vej, der
fĆører til ophĆør af Äsavas.
Med denne viden om udslettelse af Äsavas bliver han
befriet. Kendskabet til befrielse opstƄr i ham. Han ved det
genfĆødsel er ikke mere, at han har levet det hellige liv. Han har gjort hvad han
er nĆødt til at gĆøre for realiseringen af āāmagga. Der er ikke mere for ham at gĆøre for en sĆ„dan erkendelse.
Buddha lƦrte med kun Ʃt objekt - udryddelse af
lidelse og frigivelse fra betinget eksistens. Det objekt kan vƦre
opnƄet ved brug af meditation (for ro og indsigt) som lagt
ned i mange suttas af Suttanta Piį¹aka.
————————————————– ————–
Klassisk buddhisme (LƦre af den Awakened One med Bevidsthed) tilhĆører Verden, og alle har Enerettigheder:
er den mest positive energi af informativt og forskningsorienteret
websted, der udbreder den vƦbnede menneskes lƦrdom med bevidsthed om
Buddha og om teknologipolitisk-socio-transformation og Ćøkonomisk
emancipationsbevƦgelse efterfulgt af millioner af mennesker over hele
verden.
Giver nĆøjagtig oversƦttelse som en lektion af dette universitet pĆ„ ens
modersmƄl til denne Google-oversƦttelse https://translate.google.com og
udbredelse berettiger til at blive en Stream Enterer (Sottapanna) og
for at opnƄ evig lykke som et endelige mƄl.
Analytisk Insight-Net - GRATIS Online Tipiį¹aka Research & Practice
University og relaterede NYHEDER via http://sarvajan.ambedkar.org i 105
KLASSISKE SPRĆ
K
http://www.tipitaka.org/eot
https://www.youtube.com/watch?v=RblJLKC-V8M&t=418s
Digha Nikaya 9 Pottapada Sutta - Om bevidsthedsstaten Del 1
Dhammaloka Suttas
Udgivet 11. november 2013
Kategori
Nonprofits & Activism
Digha Nikaya 9 Pottapada Sutta - Om bevidsthedsstaten Del 1
youtube.com
Digha Nikaya: De lange diskurser
Det
Digha Nikaya, eller “Samling af lange diskurser” (Pali digha = “long”)
er den fĆørste division af Sutta Pitaka, og bestĆ„r af fireogtredive
suttas, grupperet i tre vagaser eller divisioner:
accesstoinsight.org
Sutta Pitaka
Det
indsamling af suttas eller diskurser, som tilskrives Buddha og nogle fƄ
af hans nƦrmeste disciple, der indeholder alle de centrale lƦre af
Theravada Buddhism. (Mere end tusind sutta oversƦttelser er
tilgƦngelig pƄ denne hjemmeside.) Suttas er opdelt blandt fem nikayaer (samlinger):
buddha ny sang
Danish Traditional : Marken er mejet
OUR Recordings
Published on Nov 2, 2012
Danish Traditional : Marken er mejet
Michala Petri, recorder
Lars Hannibal, guitar, lute
Yan Jiang, pipa
Chen Yue, xiao/dizi
July 20th 2012
Bordesholm Klosterirche
Category
Music
De Suttanta Piį¹aka is een verzameling van alle verhandelingen
geleverd door de Boeddha bij verschillende gelegenheden in hun geheel. Een paar
vertogen gegeven door enkele van de vooraanstaande discipelen van de
Boeddha, zoals de Eerwaarde SÄriputta, MahÄ MoggallÄna, Eerwaarde
Änanda enz., Evenals enkele verhalen, zijn ook opgenomen in de boeken
van de Suttanta Piį¹aka. De verhandelingen van de Boeddha verzamelden zich samen
in de Suttanta werden Piį¹aka geleverd voor verschillende gelegenheden en
verschillende doelgroepen met verschillende temperamenten. Hoewel de verhandelingen
waren meestal bedoeld ten bate van bhikkhus en handelen met de
de praktijk van het pure leven en met de uitleg van de leer,
er zijn ook verschillende andere discoursen die zich bezighouden met het materiaal en
morele vooruitgang van de leek discipel.
De Suttanta Piį¹aka brengt de betekenis van de Boeddha’s naar voren
leringen, drukt ze duidelijk uit en beschermt ze en waakt ertegen
vervorming en misinterpretatie. Net als een touwtje dat dient als een
loodlijn om de timmerlieden te begeleiden in hun werk, net als een draad
die de bloemen beschermt tegen verstrooien of uiteenspatten wanneer ze worden geregen
samen daarmee, op dezelfde manier door middel van suttas de betekenis van de Boeddha’s
leringen kunnen duidelijk worden weergegeven, begrepen en begrepen,
en kreeg een perfecte bescherming tegen verkeerde interpretaties.
De Suttanta Piį¹aka is verdeeld in vijf afzonderlijke collecties die bekend staan āāals nikÄyas. Het zijn DÄ«gha NikÄya, Majjhima NikÄya, Saį¹yutta NikÄya, Aį¹
guttara NikÄya en Khuddaka NikÄya.
Observances and Practices in the Teaching of the Buddha
In de Suttanta vinden Piį¹aka niet alleen de fundamenten van
de Dhamma, maar ook praktische richtlijnen om de Dhamma zinvol te maken
en van toepassing op het dagelijks leven. Alle observanties en praktijken die zich vormen
stappen in het nobele pad van de Boeddha van acht constituenten leiden tot spiritueel
zuivering op drie niveaus:
SÄ«la-morele zuiverheid door correct gedrag.
SamÄdhi-zuiverheid van geest door concentratie (samatha).
PaƱƱÄ-zuiverheid van inzicht door middel van Vipassana-meditatie.
Om te beginnen moet men de juiste beslissing nemen om te vluchten
in de Boeddha, om de leer van de Boeddha te volgen en geleid te worden door de
Sangha. De eerste discipelen die de geloofsverklaring hebben gedaan in de
Boeddha en verbonden zich om zijn leer te volgen, waren de twee
koopman broers, Tapussa en Bhallika. Ze waren op reis met hun
volgers in vijfhonderd karren toen ze de Boeddha zagen in de
omgeving van de Bodhi-boom na zijn verlichting. De twee handelaren
bood hem honingrijstcakes aan. Hun aanbod accepteren en daarmee breken
de vasten die hij zichzelf zeven weken lang had opgelegd, maakte de Boeddha
zijn discipelen door hen na hem te laten reciteren:
Buddhaį¹ Saranaį¹ GacchÄmi (ik zoek toevlucht in de Boeddha)
Dhammaį¹ Saranaį¹ GacchÄmi (ik zoek toevlucht in de Dhamma)
Deze recitatie werd de formule van geloofsverklaring in
de Boeddha en zijn leer. Later toen de Sangha werd gevestigd
de formule werd uitgebreid met de derde verbintenis:
Saį¹
ghaį¹ Saranaį¹ GacchÄmi (ik zoek toevlucht in de sangha)
Op de juiste manier aalmoezen te geven
Als een praktische stap die direct en vruchtbaar kan worden gebruikt door
mensen in alle geledingen van het leven gaf de Boeddha verhandelingen over liefdadigheid
de deugden uitleggen, en op de juiste manier en de juiste houding van
geest waarmee een offer moet worden gemaakt voor geestelijk welzijn.
De motiverende kracht in een daad van naastenliefde is de wil, de
wil geven. Liefdadigheid is een verdienstelijke actie die alleen voortkomt uit
wil. Zonder de wil om te geven is er geen daad van geven. Wil
bij het geven van aalmoezen is er drie soorten:
(1) De wil die begint met de gedachte: “Ik zal een maken
aanbieden “en dat bestaat tijdens de periode van voorbereiding om te maken
het offer: pubba cetanÄ (wilskracht vĆ³Ć³r de handeling).
(2) De wil die ontstaat op het moment dat het offer wordt gedaan
terwijl het wordt overhandigd aan de ontvanger: muƱca cetanÄ (wilsbesef
tijdens de daad).
(3) De wil om de vreugde en vreugde te begeleiden die zich voordoen
tijdens herhaalde herinnering of reflectie over de daad van geven: apara cetanÄ (wilsbesef na de handeling).
Of het aanbod is gedaan ter ere van de levende Boeddha of
tot een minuut deeltje van zijn relieken na zijn overlijden, het is de
wilskracht, zijn kracht en zuiverheid, dat bepaalt de aard van het
resultaat daarvan.
De verhandelingen verklaren ook de verkeerde houdingen van de geest waarmee geen liefdadigheidsactie mag worden verricht.
Een donor moet voorkomen dat hij neerkijkt op anderen die geen a kunnen maken
een dergelijk aanbod, noch moet hij zijn eigen liefdadigheid vieren. Vervuild door
dergelijke onwaardige gedachten zijn wil is slechts van een inferieure kwaliteit.
Wanneer een daad van naastenliefde wordt ingegeven door verwachtingen van
gunstige resultaten van onmiddellijke welvaart en geluk of wedergeboorte in
hogere existentie de bijbehorende wilskracht is geclassificeerd als middelmatig.
Morele Zuiverheid door Juist Gedrag: SÄ«la
De praktijk van sīla vormt een zeer fundamenteel aspect van de
Boeddha’s leer. Het bestaat uit de beoefening van Right Speech, Right
Actie en het juiste levensonderhoud om zichzelf te zuiveren van onzuivere daden, woorden en daden
gedachten. Samen met de toewijding van de Drievoudige Toevlucht (als
hierboven beschreven) een leek discipel neemt de vijf voorschriften waar door het maken van de
volgende formele gelofte:
(1) Ik verbind mij ertoe om het voorschrift van het zich onthouden van doden te respecteren.
(2) Ik verbind mij ertoe om het voorschrift van het zich onthouden van stelen voor te leven.
(3) Ik verbind mij ertoe het voorschrift op te nemen dat ik me onthoud van seksueel wangedrag.
(4) Ik verbind mij ertoe om het voorschrift van het zich onthouden van leugens vertellen na te leven.
(5) Ik verbind mij ertoe om het voorschrift op te volgen van het zich
onthouden van alcoholische dranken, drugs of bedwelmende middelen die de
geest vertroebelen.
Naast het negatieve aspect van de bovenstaande formule die onthouding benadrukt, is er ook het positieve aspect van sīla.
We vinden bijvoorbeeld in veel verhandelingen de uitspraak: “Hij onthoudt zich
vermoordt de knuppel en het zwaard; vol van vriendelijkheid en
mededogen leeft hij voor het welzijn en geluk van alle levende wezens. “
Elk voorschrift dat in de formule is vastgelegd, heeft deze twee aspecten.
Afhankelijk van het individu en het stadium van iemands vooruitgang,
andere vormen van voorschriften (bijvoorbeeld acht leefregels, tien leefregels) kunnen zijn
opgemerkt. Voor de monniks van de orde hogere en geavanceerde soorten
ethische praktijken worden vastgelegd. De vijf leefregels moeten altijd zijn
waargenomen door leken discipelen, die af en toe hun kunnen verbeteren
zelfdiscipline door het naleven van acht of tien voorschriften. Voor degenen die hebben
al begonnen aan het pad van een heilig leven, zijn de tien voorschriften
essentiƫle voorrondes om verdere vooruitgang te boeken.
SÄ«la van volmaakte zuiverheid dient als een basis voor het volgende
stadium van vooruitgang, samÄdhi-zuiverheid van geest door
concentratie-meditatie.
Praktische methoden voor mentale teelt ter ontwikkeling van de concentratie: SamÄdhi
Geestelijke cultivatie voor spirituele verheffing bestaat uit twee stappen.
De eerste stap is om de geest te zuiveren van alle verontreinigingen en corruptie
en om het gefocust te hebben op een enkel punt. Een vastberaden inspanning (Rechts
Inspanning) moet worden gemaakt om het bereik van gedachten in de
weifelende, onvaste geest. Toen aandacht (Right Mindfulness of
Attentiviteit) moet worden vastgesteld op een geselecteerd object van meditatie tot
eenpuntigheid van de geest (juiste concentratie) wordt bereikt. Op zo’n
staat, wordt de geest bevrijd van hindernissen, puur, rustig, krachtig
en helder. Het is dan klaar om door te gaan naar de tweede stap waardoor Magga
inzicht en bloei kan bereiken om de staat van smart en verdriet te
transcenderen.
De Suttanta Piį¹aka registreert tal van meditatiemethoden
Breng Ć©Ć©npuntigheid van geest tot stand. Deze methoden van meditatie zijn
verspreid door de suttas van de Piį¹aka en worden verklaard door de
Boeddha soms alleen, soms collectief, passend bij de gelegenheid
en het doel waarvoor ze worden aanbevolen. De Boeddha kende het
diversiteit van karakter en mentale make-up van elk individu en de
verschillende temperamenten en neigingen van degenen die hem benaderden
de begeleiding. Dienovereenkomstig adviseerde hij verschillende methoden om te differentiƫren
personen die passen bij het speciale karakter en de behoefte van elk individu.
De praktijk van mentale cultivatie die uiteindelijk resulteert in eenpuntigheid van de geest staat bekend als samÄdhi bhÄvanÄ. Wie wil samÄdhi bhÄvanÄ ontwikkelen
moet zijn vastgesteld in de naleving van de voorschriften, met de
zintuigen beheerst, kalm en zelfbewust, en moet tevreden zijn.
Als hij in deze vier omstandigheden is gevestigd, moet hij een plaats selecteren
geschikt voor meditatie, een afgelegen plek. Dan zou hij moeten gaan zitten
met gekruiste benen houdt zijn lichaam rechtop en zijn geest alert; hij zou moeten beginnen
zijn geest zuiveren van de vijf hindernissen (zinnelijk verlangen, slechte wil;
luiheid en torpor; rusteloosheid en zorgen; en twijfel) door een te kiezen
meditatie-methode geschikt voor hem en het beoefenen van meditatie met ijver
en enthousiasme. Met de Anapana-methode bijvoorbeeld, blijft hij kijken
de inkomende en uitgaande ademhaling tot hij zijn geest kan laten herstellen
stevig op de adem aan het puntje van de neus.
Wanneer hij zich realiseert dat de vijf hindernissen zijn verwijderd hij
wordt blij, verheugd, kalm en zalig. Dit is het begin
van samÄdhi (concentratie), die zich verder zal ontwikkelen totdat het Ć©Ć©npuntigheid van geest bereikt.
Dus eenpuntigheid van geest is concentratie van geest wanneer het
is zich bewust van Ć©Ć©n object, en slechts Ć©Ć©n van een gezond karakter. Dit is
bereikt door het beoefenen van meditatie op een van de onderwerpen
aanbevolen voor het doel van de Boeddha.
Praktische methoden voor mentale cultivatie voor de ontwikkeling van inzichtskennis (PaƱƱÄ)
Digha Nikaya - de “lange collectie”
https://www.youtube.com/watch…
https://www.youtube.com/watchā¦
Baroque Music from The Netherlands
HarpsichordA6
Published on May 9, 2014
Baroque Music from The Netherlands
1. Johann Christian Schickhardt Concerto for flute, 2 oboes, strings in G minor 0:00
2. Anton Wilhelm Solnitz Sinfonia in A major, Op 3/4 16:29
3. Johannes Albertus Groneman Flute Concerto in G major 28:28
4. Willem de Fesch Concerto for 2 violins,in B flat major, Op 10/2 36:26
5. Johannes Albertus Groneman Flute Concerto in Gmajor 45:44
6. Conrad Friedrich Hurlebusch Concerto in A minor for 2 oboes 1:00:04
Musica ad Rhenum
Category
Music
Digha Nikaya - la “longa kolekto”
https://www.youtube.com/watch…
https://www.youtube.com/watch?v=mYXTS9z-veg
Esperanto versions of classical socialist songs
Robin Hood
Published on Sep 17, 2016
I found some esperanto versions of classical socialist songs, so I thought I should make a video about it.
0:00 La internacio (The internationale)
0:44 La popolo kunigita, neniam estos venkita (El pueblo unido)
3:20 Ja ni venkos (Venceremos)
5:57 RuÄa Flago (Bandiera rossa)
Category
News & Politics
The Bahujan Samaj Party (BSP) is the third largest national political party in the Indian state of Uttar Pradesh. It was formed mainly to represent Bahujans (literally meaning “People in majority”), referring to people from the Scheduled Castes, Scheduled Tribes and Other Backward Castes (OBC), as well as religious minorities that together consist of 85 percent of India’s population but still divided into 6000 different castes.
Bahujan Samaj Party
https://en.m.wikipedia.org/wiki/File:Elephant_Bahujan_Samaj_Party.svg
https://upload.wikimedia.org/wikipedia/commons/thumb/d/d2/Elephant_Bahujan_Samaj_Party.svg/640px-Elephant_Bahujan_Samaj_Party.svg.png
Abbreviation
BSP
Leader Mayawati
President Mayawati Secretary-General
Satish Chandra Mishra
Veer Singh
Manoj Kumar
Founder Kanshi Ram
Founded 14 April 1984 (33 years ago)
Preceded by DSSSS (DS4)
Headquarters 12, Gurudwara Rakabganj Road, New Delhi, India-110001
Volunteer’s wing Bahujan Volunteer Force
Ideology
Ambedkarism
Human rights
Buddhism
Social equality
Secularism
Social justice Self respect
Political position Centre-left
Colours Blue
ECI Status
National Party
Seats in Lok Sabha
0 / 545 (currently 538 members + 1 Speaker)
Seats in Rajya Sabha
5 / 245
Election
symbol
Elephant
Website
www.bspindia.org
Politics of India
Politics in India take place within the framework of its constitution, because India is a federal parliamentary democratic republic, in which the President of India is the head of country and the Prime Minister of India is the head of the government. India follows the dual polity system, i.e. a double government which consists of the central authority at the center and states at the periphery.
The constitution defines the organization powers and limitations of both central and state governments, and it is well-recognized, rigid and considered supreme; i.e. laws of the nation must conform to it.
There is a provision for a bicameral legislature consisting of an Upper House, i.e. Rajya Sabha, which represents the states of the Indian federation and a Lower House i.e. Lok Sabha, which represents the people of India as a whole.
The Indian constitution provides for an independent judiciary, which is headed by the Supreme Court. The court’s mandate is to protect the constitution, to settle disputes between the central government and the states, to settle inter-state disputes, to nullify any central or state laws that go against the constitution, and to protect the fundamental rights of citizens, issuing writs for their enforcement in cases of violation.
Governments are formed through elections held every five years (unless otherwise specified), by parties that secure a majority of members in their respective lower houses (Lok Sabha in the central government and Vidhan Sabha in states). India had its first general election in 1951, which was won by the Indian National Congress, a political party that went on to dominate subsequent elections until 1977, when a non-Congress government was formed for the first time in independent India. The 1990s saw the end of single-party domination and the rise of coalition governments. The elections for the 16th Lok Sabha, held from April 2014 to May 2014, once again brought back single-party rule in the country, with the Bharatiya Janata Party being able to claim a majority in the Lok Sabha.
In recent decades, Indian politics has become a dynastic affair. Possible reasons for this could be the absence of party organizations, independent civil society associations that mobilize support for the parties, and centralized financing of elections. The Economist Intelligence Unit has rated India as a “flawed democracy” in 2016.
Political parties and alliances
For other political parties, see List of political parties in India. An overview on elections and election results is included in Elections in India.
Main articles:
Indian general election, 2009 and Indian general election, 2014
Compared with other democratic countries, India has a large number of political parties. It has been estimated that over 200 parties were formed after India became independent in 1947.
Some features of the political parties in India are that the parties are generally woven around their leaders, the leaders are actively playing a dominant role, and that the role of leadership can be transferred, thus tending to take a dynastic route.
The two main parties in India are the Bharatiya Janata Party, also known as the BJP and the Indian National Congress, commonly called the INC or simply Congress. These two parties dominate national politics. On the left-right political spectrum, the Indian National Congress is a party created and first headed by Jawaharlal Nehru which is turned into a dynastic rule, whereas the BJP is its main contender which holds Hindutuva as its core agenda.
Parliament of India.
Types of political parties
List of political parties in India
There are two types of political parties in India - National Party and Regional/State party. Every political party must bear a symbol and must be registered with the Election Commission of India. Symbols are used in Indian political system as an identity of political parties and so that illiterate people can also vote by recognizing symbols of party.
In the current amendment to the Symbols Order, the Commission has infused the following five principles, which, in its view, should govern the polity in the country, situate as it is in its present state:
Legislative presence is a must for recognition as a National or State party.
For a National party, it must be the legislative presence in the Lok Sabha and for a State party, the legislative presence must be reflected in the State Assembly.
In any election, a party can set up a candidate only from amongst its own members.
A party, that loses its recognition, shall not lose its symbol immediately, but shall be given the facility to use that symbol for some time to try and retrieve its status. (However, the grant of such facility to the party to use its symbol will not mean the extension of other facilities to it, as are available to recognized parties, like, free time on Doordarshan/AIR, free supply of copies of electoral rolls, etc.)
Recognition should be given to a party only on the basis of its own performance in elections and not because it is a splinter group of some other recognized party.
Criteria[8]
A political party shall be eligible to be recognized as a National party if:
it secures at least six percent(6%) of the valid votes polled in any four or more states, at a general election to the House of the People or, to the State Legislative Assembly; and
in addition, it wins at least four seats in the House of the People from any State or States.
OR
it wins at least two percent (2%) seats in the House of the People (i.e., 11 seats in the existing House having 543 members), and these members are elected from at least three different States.
Likewise, a political party shall be entitled to be recognized as a State party, if:
it secures at least six percent (6%) of the valid votes polled in the State at a general election, either to the House of the People or to the Legislative Assembly of the State concerned; and
in addition, it wins at least two seats in the Legislative Assembly of the State concerned.
OR
it wins at least three percent (3%) of the total number of seats in the Legislative Assembly of the State, or at least three seats in the Assembly, whichever is more.
At present there are seven national parties and many more state parties.
Alliances
Alliances Edit
India has a history of alliances and breakdown of alliances. However, there are three alliances on a national level in India, competing with each other for the position of Government. The member parties work in harmony for gratifying national interests, although a party can jump ships. The three alliances -
National Democratic Alliance (NDA) - Centre-Right coalition led by BJP was formed in 1998 after the elections. NDA formed a government, although the government didn’t last long as AIADMK withdrew support from it resulting in 1999 general elections, in which NDA won and resumed power. The coalition government went on to complete the full five-years term, becoming the first non-Congress government to do so. In the 2014 General Elections, NDA once again returned to power for the second time, with a historic mandate of 336 out of 543 Lok Sabha seats. BJP itself won 282 seats, thereby electing Narendra Modi as the head of the government.
United Progressive Alliance (UPA) - Centre-Left coalition led by Indian National Congress; this alliance was created after the 2004 general elections, with the alliance forming the Government. The alliance even after losing some of its members, was reelected in 2009 General Elections with Manmohan Singh as head of the government.
Third front - A coalition of parties which do not belong to any of the above camps due to certain issues. One of the party in the alliance, the CPI(M), prior to 2009 general elections, was a member party of the UPA. The alliance has no official leading party, and smaller parties often enter and leave the alliance according to political convenience. Many of these parties ally at national level but contest against each other at state level. The inherent problem with such a third front is that they are only bound together by the fact that they are not aligned to either of the two ‘main’ alliances, and not through similar ideological stances. This often means that this alliance is merely an alliance in name and does not really provide a united front which can serve as an alternative to the two historically prominent alliances. Therefore, despite the presence of this so called Third front and seemingly alternative options, Indian politics by and large remains a de facto two party system at the national level.
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Main articles: Panchayati Raj and Local self-government in India
Panchayati Raj Institutions or Local self-government bodies play a crucial role in Indian politics, as it focuses on grassroot-level administration in India.
On April 24, 1993, the Constitutional (73rd Amendment) Act, 1992 came into force to provide constitutional status to the Panchayati Raj institutions. This Act was extended to Panchayats in the tribal areas of eight States, namely Andhra Pradesh, Bihar, Gujarat, Himachal Pradesh, Maharashtra, Madhya Pradesh, Orissa and Rajasthan from 24 December 1996.
The Act aims to provide 3-tier system of Panchayati Raj for all States having population of over 2 million, to hold Panchayat elections regularly every 5 years, to provide reservation of seats for Scheduled Castes, Scheduled Tribes and Women, to appoint State Finance Commission to make recommendations as regards the financial powers of the Panchayats and to constitute District Planning Committee to prepare draft development plan for the district.
Role of political parties Edit
For other political parties, see List of political parties in India. An overview on elections and election results is included in Elections in India.
As with any other democracy, political parties represent different sections among the Indian society and regions, and their core values play a major role in the politics of India. Both the executive branch and the legislative branch of the government are run by the representatives of the political Current ruling parties in the states and union territories of India
Bharatia janta party (BJP)
Coalition with BJP
INC
Coalition with INC
Other parties
India has a multi-party system, where there are a number of national as well as regional parties. A regional party may gain a majority and rule a particular state. If a party is represented in more than 4 states, it would be labelled a national party. Out of the 66 years of India’s independence, India has been ruled by the Indian National Congress (INC) for 53 of those years, as of March 2014.
The party enjoyed a parliamentary majority save for two brief periods during the 1970s and late 1980s. This rule was interrupted between 1977 and 1980, when the Janata Party coalition won the election owing to public discontent with the controversial state of emergency declared by the then Prime Minister Indira Gandhi. The Janata Dal won elections in 1989, but its government managed to hold on to power for only two years.
Between 1996 and 1998, there was a period of political flux with the government being formed first by the nationalist Bharatiya Janata Party (BJP) followed by a left-leaning United Front coalition. In 1998, the BJP formed the National Democratic Alliance with smaller regional parties, and became the first non-INC and coalition government to complete a full five-year term. The 2004 Indian elections saw the INC winning the largest number of seats to form a government leading the United Progressive Alliance, and supported by left-parties and those opposed to the BJP.
On 22 May 2004, Manmohan Singh[9] was appointed the Prime Minister of India following the victory of the INC & the left front in the 2004 Lok Sabha election. The UPA ruled India without the support of the left front. Previously, Atal Bihari Vajpayee had taken office in October 1999 after a general election in which a BJP-led coalition of 13 parties called the National Democratic Alliance emerged with a majority. In May 2014, Narendra Modi of BJP was elected as Prime Minister of India.
Formation of coalition governments reflects the transition in Indian politics away from the national parties toward smaller, more narrowly based regional parties. Some regional parties, especially in South India, are deeply aligned to the ideologies of the region unlike the national parties and thus the relationship between the central government and the state government in various states has not always been free of rancor. Disparity between the ideologies of the political parties ruling the centre and the state leads to severely skewed allocation of resources between the states.
parties who have been elected through the elections. Through the electoral process, the people of India choose which representative and which political party should run the government. Through the elections any party may gain simple majority in the lower house. Coalitions are formed by the political parties, in case no single party gains a simple majority in the lower house. Unless a party or a coalition have a majority in the lower house, a government cannot be formed by that party or the coalition.
https://upload.wikimedia.org/wikipedia/commons/thumb/9/94/State-_and_union_territory-level_parties.svg/640px-State-_and_union_territory-level_parties.svg.png
ical issues Edit
Main article: Socio-economic issues in India
See also: Corruption in India
Social issues Edit
The lack of homogeneity in the Indian population causes division between different sections of the people based on religion, region, language, caste and race. This has led to the rise of political parties with agendas catering to one or a mix of these groups. Parties in India also target people who are not in favour of other parties and use them as an asset.
Some parties openly profess their focus on a particular group; for example, the Dravida Munnetra Kazhagam’s and the All India Anna Dravida Munnetra Kazhagam’s focus on the Dravidian population and Tamil identity; Biju Janata Dal’s championing of Odia culture; the Shiv Sena’s pro-Marathi agenda; Naga People’s Front’s demand for protection of Naga tribal identity; People’s Democratic Party and National Conference’s calling for Kashmiri Muslim identity. Some other parties claim to be universal in nature, but tend to draw support from particular sections of the population. For example, the Rashtriya Janata Dal (translated as National People’s Party) has a vote bank among the Yadav and Muslim population of Bihar and the All India Trinamool Congress does not have any significant support outside West Bengal.
The narrow focus and votebank politics of most parties, even in the central government and central legislature, sidelines national issues such as economic welfare and national security. Moreover, internal security is also threatened as incidences of political parties instigating and leading violence between two opposing groups of people is a frequent occurrence.
Economic issues Edit
Economic issues Edit
Economic issues like poverty, unemployment, development are main issues that influence politics. Garibi hatao (eradicate poverty) has been a slogan of the Indian National Congress for a long time. The well known Bharatiya Janata Party(BJP) encourages a free market economy. The more popular slogan in this field is Sab Ka Sath, Sab ka Vikas (Cooperation with all, progress of all). The Communist Party of India (Marxist) vehemently supports left-wing politics like land-for-all, right to work and strongly opposes neo-liberal policies such as globalisation, capitalism and privatisation.
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Terrorism, Naxalism, religious violence and caste-related violence are important issues that affect the political environment of the Indian nation. Stringent anti-terror legislation such as Terrorist and Disruptive Activities (Prevention) Act, POTA and MCOCA have received much political attention, both in favour and opposed.
Terrorism had effected politics India since its conception, be it the terrorism supported from Pakistan or the internal guerrilla groups such as Naxalites. In 1991 the former prime minister Rajiv Gandhi was assassinated during an election campaign.[11] The suicide bomber was later linked to the Sri Lankan terrorist group Liberation Tigers of Tamil Eelam, as it was later revealed the killing was an act of vengeance for Rajiv Gandhi sending troops in Sri Lanka against them in 1987.[11]
The Babri Masjid demolition on December 6, 1992 by RSS and BJP resulted in nationwide communal riots in two months, with worst occurring in Mumbai with at least 900 dead.[11][12] The riots were followed by 1993 Mumbai Bomb Blasts, which resulted in more deaths.
Law and order issues, such as action against organised crime are issues which do not affect the outcomes of elections. On the other hand, there is a criminalāpolitician nexus. Many elected legislators have criminal cases against them. In July 2008, the Washington Post reported that nearly a fourth of the 540 Indian Parliament members faced criminal charges, “including human trafficking, child prostitution immigration rackets, embezzlement, rape and even murder”.[13]
High Political Offices in India Edit
President of India Edit
Main article: President of India
The Constitution of India lays down that the Head of State and Union Executive is the President of India. S/He is elected for a five-year term by an electoral college consisting of members of both Houses of Parliament and members of legislative assemblies of the states. The President is eligible for re-elections; however, in India’s independent history, only one president has been re-elected, Rajendra Prasad.
The President appoints the Prime Minister of India from the party or coalition which commands maximum support of the Lok Sabha, on whose recommendation he/she nominates the other ministers. The President also appoints judges of the Supreme Court and High Court. It is on the President’s recommendation that the Houses of Parliament meet, and only the president has the power to dissolve the Lok Sabha. Furthermore, no bill passed by Parliament can become law without the president’s assent.
However, the role of the president of India is highly ceremonial. All the powers of the president mentioned above are exercised on recommendation of the Union Cabinet, and the president does not have much discretion in any of these matters. The president also does not have discretion in the exercise of his executive powers, as the real executive authority lies in the cabinet. The current President is Ram Nath Kovind.
ice President of India Edit
Main article: Vice President of India
The Office of the Vice-President of India is constitutionally the second most senior office in the country, after the President. The vice-president is also elected by an electoral college, consisting of members of both houses of parliament.
Like the president, the role of the Vice-President is also ceremonial, with no real authority vested in him/her. The Vice-President fills in a vacancy in the office of President (till the election of a new president). His only regular function is that he functions are the Chairman of the Rajya Sabha. No other duties/powers are vested in the office. The current Vice President is M.Venkaiah Naidu.
The Prime Minister and the Union Council of Ministers Edit
Further information: Prime Minister of India, Union Council of Ministers, and Narendra Modi ministry
The Union Council of Ministers, headed by the Prime Minister, is the body with which the real executive power resides. The Prime Minister is the recognized head of the government.
The Union Council of Ministers is the body of ministers with which the PM works with on a day-to-day basis. Work is divided between various ministers into various departments and ministries. The Union cabinet is a smaller body of ministers which lies within the Council of Ministers, which is the most powerful set of people in the country, playing an instrumental role in legislation and execution alike.
All members of the Union Council of ministers must be members of either House of Parliament at time of appointment, or must get elected/nominated to either House within six months of their appointment.
It is the Union Cabinet that co-ordinates all foreign and domestic policy of the Union. It exercises immense control over administration, finance, legislation, military, etc. The Head of the Union Cabinet is the Prime Minister. The current Prime Minister of India is Narendra Modi.
State Governments Edit
Main article: State governments of India
India has a federal form of government, and hence each state also has its own government. The executive of each state is the Governor (equivalent to the president of India), whose role is ceremonial. The real power resides with the Chief Minister (equivalent to the Prime Minister) and the state council of ministers. States may either have a unicameral or bicameral legislature, varying from state to state. The Chief Minister and other state ministers are also members of the legislature.
Dynasties in Indian Politics Edit
In recent decades, Indian politics has become a dynastic affair. The reasons for this state of affair could be the absence of a party organization, independent civil society associations that mobilize support for the party, and centralized financing of elections. This phenomenon is seen both at the national level as well as the state level. One example of dynastic politics has been the NehruāGandhi family which produced three Indian prime ministers as well as leading the Congress party. At state level too, a number of political parties for example, Shiromani Akali Dal, DMK, Shiv Sena, PDP, Janata Dal (Secular), Telugu Desam Party, Telangana Rashtra Samithi and Samajwadi Party are led by family members of the previous leaders.