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Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
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LESSON 3000 Fri 24 May 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and peace on the path of Eternal Bliss as Final Goal Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Buddhasasana Buddha Sasana “In the Buddha you see clearly a man, simple, devout, alone, battling for light, a vivid human personality, not a myth. He too gave a message to mankind universal in character.” TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI TBSKPB 668, 5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka India Ph: 91 (080) 25203792 Email: buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org
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LESSON 3000 Fri 24 May 2019

Tipitaka - DO GOOD BE MINDFUL is the
Essence of the Words of the Awakened One with Awareness

Tipitaka is the
MEDITATION PRACTICE in BUDDHA’S OWN WORDS for welfare, happiness and
peace on the path of Eternal Bliss as Final Goal

Mahāsatipaṭṭhāna Sutta —
Attendance on awareness — [ mahā+satipaṭṭhāna ]


from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level



Buddhasasana

Buddha Sasana


“In
the Buddha you see clearly a man, simple, devout, alone, battling for
light, a vivid human personality, not a myth. He too gave a message to
mankind universal in character.”


TIPITAKA BUDDHA SASANA KUSHINARA PARINIBBANA BHOOMI
TBSKPB
668,
5A Main Road, 8th Cross HAL III Stage Bengaluru - 560075 Karnataka
India Ph: 91 (080) 25203792 Email:
buddhasaid2us@gmail.com, http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)
https://scroll.in/article/872964/my-parents-changed-our-last-name-survey-lays-bare-caste-discrimination-among-south-asians-in-us



Caste Discrimination


Caste in the US: SC/STs face discrimination in South Asian American institutions, says survey



A survey of 1,500 people finds SC/STs face discrimination, jokes, even physical violence at multiple levels.

A survey of around 1,500 people of South Asian origin in the United States confirms
that SC/STs there face various types of caste discrimination in South
Asian American institutions. This discrimination ranges from derogatory
jokes and slurs to physical violence and sexual assault.

A report
of the 2016 survey, titled “Caste in the United States: A Survey of
Caste Among South Asian Americans”, was released on Thursday. It comes
months after the California State Board of Education approved changes in 10 textbooks that dilute the role of caste among South Asians and push a Hindu nationalist view of South Asian history.

“While
many of us who grow up SC/ST American have known that caste
discrimination has existed in the United States for a long time, the
lack of data and interest from savarna scholars in pursuing this problem
led to this being unstudied for a very long time,” said Thenmozhi
Soundararajan, co-author of the report and executive director of
Equality Labs, which published the report.

In
the survey, around
26% of SC/ST respondents said they had faced physical violence because
of their caste while 20% reported discrimination at their work places.
When it came to religion, 40% were made to feel unwelcome at their
places of worship, the report said. And 40% of Dalits said they had been
rejected as romantic partners because of their caste. In all, 60% of
SC/STs reported that they had experienced caste-based derogatory jokes
and comments.

“The results of our 2016 survey definitively find
that all of the inequalities associated with caste status, ritual
purity, and social exclusion have become embedded within all of the
major South Asian American institutions,” the report said.

Soundararajan
and Maari Zwick-Maitreyi, who co-authored the report, worked with
various Ambedkarite organisations in the United States over eight months
to create and disseminate the online survey. The report was released by
American philosopher Dr Cornel West, one of the first people to teach
BR Ambedkar’s work at Harvard University 20 years ago.


Let’s focus on stuff that make us happy.
Awakened aboriginal untouchables SC/STs face discrimination, violence in
U.S.like in Prabuddha Bharat.
A brief a caste-linked bias in America:
How caste operates in the U.S., highlighting the damage it does to U.S
institutions, just like in Prabuddha Bharat and at Prabuddha Prapanch at
large.
33% identified as intolerant, violent,militant,number one terrorists of
the world, ever shooting, mob lynching, lunatic, mentally regarded
foreigners fro Bene Israel chitpavan brahmins of Rowdy Rakshasa Swayam
Sevaks (RSS) full of hatred,anger,jealousy, delusion, stupidity which
are defilement of the mind requiring mental treatment in mental asylums, 24% as SCs, 7% as STs and 18%.as shudras.
52% SC/STs feared their caste would be outed. 67% faced discrimination
at the workplace.41% SC/STs faced discrimination in educational
establishments. 26% SC/STs experienced physical assault based on their
caste.

The only solution is to follow Babasaheb Dr Bhimrao Ambedkar and Bodhi
Dharma for happiness and self defence:

http://ambedkar.org/Babasaheb/Why.htm

Why Dr. Ambedkar renounced Hinduism?


Dr. Ambedkar’s role as a prominent constitution maker of India is quite
well known. However, his views on religion, particularly his reasons for
renouncing Hinduism, the religion of his birth, are not as widely
known. Ambedkar who was born in an “untouchable” family carried on a
relentless battle against untouchability throughout his adult life. In
the last part of his life, he renounced Hinduism and became a Buddhist.
What were his reasons for doing so?

A detailed answer to this question can be obtained by studying his The
Buddha and His Dhamma, Annihilation of Caste, Philosophy of Hinduism,
Riddles in Hinduism etc. Nonetheless, some of his articles, speeches and
interviews before and after his conversion to Buddhism throw some light
on this question.

Ambedkar’s statement in 1935 at Yeola Conference is quite instructive in
this regard. Ambedkar believed that the untouchables occupied a “weak
and lowly status” only because they were a part of the Hindu society.
When attempts to gain equal status and “ordinary rights as human beings”
within the Hindu society started failing, Ambedkar thought it was
essential to embrace a religion which will give “equal status, equal
rights and fair treatment” to untouchables. He clearly said to his
supporters “select only that religion in which you will get equal
status, equal opportunity and equal treatment…”

Evidently, after a comparative study of different religions, Ambedkar
concluded that Buddhism was the best religion from this point of view.

In his article “Buddha and the Future of his Religion” published in 1950
in the Mahabodhi Society Journal, Ambedkar has summarized his views on
religion and on Buddhism in the following manner:

1. The society must have either the sanction of law or the sanction of
morality to hold it

together. Without either, the society is sure to go to pieces. 2.
Religion, if it is to survive, it must be in consonance with reason,
which is another name for science.

3. It is not enough for religion to consist of moral code, but its moral
code must recognize the fundamental tenets of liberty, equality and
fraternity.

4. Religion must not sanctify or make a virtue out of poverty.

According to Ambedkar, Buddhism fulfilled these requirements and so
among the existing religions it was the only suitable religion for the
world. He felt that the propagation of Buddhism needed a Bible.
Apparently, Ambedkar wrote The Buddha and his Dhamma to fulfill this
need.

In the same article, Ambedkar has enumerated the evils of Hinduism in
the following manner:

1. It has deprived moral life of freedom.

2. It has only emphasized conformity to commands.

3. The laws are unjust because they are not the same for one class as of
another. Besides, the code is treated as final.

According to Ambedkar, “what is called religion by Hindus is nothing but
a multitude of commands and prohibitions.”

In the same year, Ambedkar delivered a speech on Buddha Jayanti day in
Delhi, in which he attacked Hindu gods and goddess and praised Buddhism
because it was a religion based on moral principles. Besides, he pointed
out, unlike the founders of other religions who considered themselves
emissaries of god; the Buddha regarded himself only as a guide and gave a
revolutionary meaning to the concept of religion. He said that Hinduism
stood for inequality, whereas Buddhism stood for equality.

In May 1956, a talk by Ambedkar titled “Why I like Buddhism and how it
is useful to the world in its present circumstances” was broadcast from
the British Broadcasting Corporation, London. In his talk Ambedkar said:

I prefer Buddhism because it gives three principles in combination,
which no other religion does. Buddhism teaches prajna (understanding as
against superstition and supernaturalism), karuna (love), and samata
(equality). This is what man wants for a good and happy life. Neither
god nor soul can save society.

In his last speech delivered in Bombay in May 24 1956, in which he
declared his resolve to embrace Buddhism, Ambedkar observed:

Hinduism believes in God. Buddhism has no God. Hinduism believes in
soul. According to Buddhism, there is no soul. Hinduism believes in
Chaturvarnya and the caste system. Buddhism has no place for the caste
system and Chaturvarnya.

It is obvious that Ambedkar regarded Buddhism as a much more rational
religion compared to Hinduism, rather the most rational religion. His
main objection to Hinduism was that it sanctified inequality and
untouchability through its doctrine of Chaturvarnya. Buddhism, on the
other hand, rejected Chaturvarnya and supported equality. He commends
Buddhism for rejecting god and soul and for emphasizing morality.
According to him, prajna (understanding as against superstition and
supernaturalism), karuna (love), and samata (equality), which Buddhism
alone teaches, is all that human beings need for a “good and happy
life”.

Ambedkar’s final religious act was to embrace Buddhism. His work The
Buddha and his Dhamma contains his own understanding and interpretation
of Buddhism. We may say that Buddhism as expounded in this book is what
Ambedkar embraced and recommended. In this book Ambedkar has tried to
interpret Buddhism in a rationalistic manner. Ambedkar did not believe
in the existence of god and soul. This is obvious from the reasons he
has given for embracing Buddhism as well as from his interpretation of
Buddhism in Buddha and His Dhamma. In Buddhism, as interpreted by
Ambedkar, there is no place for god and soul. Further, according to
Ambedkar, Buddha did not believe in rebirth, karma and moksha as
traditionally conceived. Besides, Buddha rejected the varna vyavastha.

It is widely recognized by scholars of Buddhism that Buddha did not
believe in god and soul and also that he rejected varna-vyavastha.
However, according to the traditional interpretation of Buddhism, Buddha
did believe in rebirth and the related doctrine of “bondage” and
liberation (nirvana). Ambedkar’s interpretation of Buddhism differs from
the traditional interpretation on this point. But regrettably Ambedkar
has not documented his book Buddha and his Dhamma. Therefore it is not
possible to say how he arrived at his alternative interpretation of
Buddhism. From a rationalist and humanist point of view, one may say
that Buddhism is a better religion than Hinduism and that it is closer
to rationalism-humanism compared to any other religion. Still, it cannot
be denied that Buddhism is a religion and certain elements like faith,
worship and other-worldliness or supernaturalism, which are common to
all religions, are also found in Buddhism. Therefore the best thing is
to give up all religions and adopt rational humanism as a philosophy of
life.



Dr. Ramendra
Reader, Department of Philosophy
Patna College, Patna University

Send e-mail to dalits@ambedkar.org with questions or comments about this
web site.
No Copyright © 2000 dalit e-forum Last modified: January 12, 2001


Today just 0.1% intolerant, violent, militant, number one terrorists of
the world,ever shooting, mob lynching, lunatic, mentally retarded
Paradesis from Bene Israel chitpavan brahmins of RSS (Rowdy Rahshasa
Swayam Sevaks) practicing hatred, anger, jealousy, delusion, stupidity
which are defilement of the mind requiring mental treatment at mental
asylums in Bene Israel who believe in manu smriti’s chitpavan brahmins
as 2st rate athmas (soul). Katyias, vysias, shudras as 2nd, 3rd, 4th
rate souls and the aboriginal SC/STs as having no soul at all. So that
all kinds of atrocities are being perpetuated on them. But the Buddha
never believed in any soul. He said all are equal. That is the reason we
were Buddhists, we are Buddhists and will continue to be Buddhists.
The chitpavan brahmins are adopting this new technique by making use of
slaves, stooges, chamchas , chelas, bootlickers, own mother’s flesh
eaters like murder of democratic institutions and Master of diluting
institutions (Modi) to gobble the Master Key by tampering the Fraud EVMs
in order to practice their manusmriti by negating the Universal Adult
Franchise, freedom, Equality, Fraternity and Liberty as enshrined in our
Marvelous Modern Constitution utilising the independent entities such
as judiciary, CEC (Chief Election Criminals), PRESSTITUTE Media and so
on.

On 23-5-2019 the world will watch competition between Fraud EVMs with
their software and its source code hidden from the eyes of the voters vs
VVPATs not being verified 100%.

Napoleon said “ I can face two battalions but not two scribes, such bold
scribes are there in social media while the regular media are filled
with PRESSTITUTES along with the Chief In Justice (CJI), CEC (Chief
Election Criminals) etc.



in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

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

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש

109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu

ESSENCE OF TIPITAKA






Positive Buddha Vacana — The words of the Buddha —


Interested in All Suttas  of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org



Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -




LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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