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Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/
THE BUDDHA
AND HIS DHAMMA
Image result for picture of The Great Stupaat Sarnath, near Varanasi, is said to mark the site where the Buddhapreachedhis first sermon.
The Great Stupa
at Sarnath, near Varanasi, is said to mark the site where the Buddha
preached
his first sermon.



[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*


*INTRODUCTION*


*PROLOGUE*


BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA


*Part I — From Birth
to Parivraja
*



*Part II — Renunciation for Ever*


*Part III — In Search of New
Light
*



*Part IV — Enlightenment and
the
Vision of a New Way
*



*Part V — The Buddha and His
Predecessors
*



*Part VI — The Buddha and His
Contemporaries
*



*Part VII — Comparison and
Contrast
*


BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*



*Part II — The Conversion of
the
Parivrajakas
*



*Part III — Conversion of the
High
and the Holy
*



*Part IV — Call from Home*


*Part V — Campaign for
Conversion
Resumed
*



*Part VI — Conversion of the
Low
and the Lowly
*



*Part VII — Conversion of Women*


*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*



*Part II — Different Views of
the
Buddha’s Dhamma
*



*Part III — What is Dhamma*


*Part IV — What is Not Dhamma*


*Part V — What is Saddhamma*



BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*



*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*



*Part III — The Buddhist Way
of
Life
*



*Part IV — His Sermons*

BOOK FIVE: THE SANGH

*Part I — The Sangh*


*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*



*Part III — The Duties of the
Bhikkhu
*



*Part IV — The Bhikkhu and the
Laity
*



*Part V — Vinaya for the Laity*

BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*



*Part II — His Enemies*


*Part III — Critics of His
Doctrines
*



*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*



*Book Seven, Part II — Leaving
Vaishali
*



*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*



*Book Eight, Part II — His
Humanity
*



*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*


by Dr. B. R. Ambedkar
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/03_03.html
Book Three, Part III—What
is Dhamma

1. *To Maintain Purity of Life
is Dhamma
* — 2. *To Reach Perfection in Life
is Dhamma
* — 3. *To Live in Nibbana is Dhamma*
– 4. *To Give up Craving is Dhamma* — 5.
*To believe that all compound things are impermanent
is Dhamma
* — 6. *To believe that Karma is
the instrument of Moral Order is Dhamma
*


 



§ 1. To Maintain Purity of Life is Dhamma

(1.i)

    1. “There are these three forms of purity… And
of what sort is purity of body?

    2. “Herein a certain one abstains from taking life,
from stealing, from sinful living. This is called ‘purity of body.’

    3. “And of what sort is purity of speech?

    4. “Herein a certain  one abstains from falsehood…

    5. “And of what sort is purity of mind?

    6. “Herein a monk, if he have some personal sensual
desire, is aware: ‘ There is in me sensual desire.’ If there be none he
is likewise aware of it. Also he is aware of how the arising of sensual
desire not yet arisen comes about, and how it is abandoned when it has
arisen, and how in the future there is no such arising.

    7. “If he have some personal malevolence, he is
aware: ‘ There is within me malevolence.’ Also he is aware of the arising
. . . and the abandoning thereof, and of how in future there is no recurrence
thereof.

    8. “If he have some personal sloth-and-torpor…excitement
and flurry…if he have some personal doubt-and-wavering, he is aware of
the fact. Also of how (each of these) arises, is abandoned and recurs not
again in future. This is called ‘purity of mind.’

    9. “He who is pure in body, speech, and mind,

        “Sinless and clean and blessed
with purity–

        “‘Sin-washer’ is the name
men give to him.”

(1.ii)

    1. “There are three forms of purity…Purity of body,
purity of speech, purity of mind.”

    2. “And of what sort is purity of body?”

    3. “Herein a certain one abstains from taking life,
from stealing, from wrong practice in sensual lusts. This is called ‘purity
of body.’”

    4. “And of what sort is purity of speech?”

    5. “Herein a certain one abstains from falsehood…from
idle babble. This is called ‘purity of speech.’”

    6. “And of what sort is purity of mind?”

    7. “Herein a certain one is not covetous or malevolent
of heart, and has [a] right view. This is called ‘purity of mind.’ These
are the three forms of purity.”

(1.iii)

    1. There are these five weaknesses, which are a source
of weakness to training. What five?

    2. Taking life; taking what is not given; lustful,
evil practices; lying; and indulging in spirituous liquors, which cause
idleness.

    3. These are the five causes which lead to failure.

    4. When these five sources of weakness to training
are put away, four arisings of mindfulness should be made to become.

    5. Herein a monk abides contemplating the body as
body, strenuous, mindful and self-possessed, having overcome both the hankering
and discontent common in the world.

    6. He abides contemplating the feelings as feelings…

    7. He abides contemplating the mind as mind…

    8. He abides contemplating ideas as ideas, strenuous,
mindful and self-possessed, having overcome both the hankering and discontent
common in the world.

    9. When these five sources of weakness to training
are put away, these four arisings of mindfulness should be made to become.

(1.iv)

    1. There are these three failures. Failure in morals,
failure in mind, failure in view.

    2. And of what sort is failure in morals? A certain
one takes life, steals, is a wrong-doer in sensual desires, a liar, a slanderer,
of bitter speech, an idle babbler. This is called “failure in morals.”

    3. And of what sort is failure in mind?

    4. A certain one is covetous and malevolent of heart.
This is called “failure in mind.”

    5. And of what sort is failure in view?

    6. Herein a certain one holds the depraved, the
perverse view that there is no (virtue in) alms giving, in sacrifice, in
offerings; that there is no fruit, no result of good and evil deeds; that
this world is not, that there is no world beyond; that there is no mother,
no father, no beings of spontaneous birth; that in the world are no recluses
and Brahmins who have won the summit, who have won perfection, who of themselves
by their own in tuitional powers have realised the world beyond and can
proclaim it. This, monks, is called “failure in view.”

    7. Monks, it is due to failure in morals, failure
in mind and in view, that beings, when [the] body breaks up after death,
are reborn in the Waste, the Way of Woe, in the Downfall, in Purgatory.
Such are the three failures.

    8. Monks, there are these three successes. What
three? Success in morals, success in mind, success in view.

    9. Now of what sort is success in morals?

    10. A certain one abstains from taking life and
the rest…from bitter speech and idle babbling. This is called “success
in morals.”

    11. And of what sort is success in mind?

    12. Herein a certain one is not covetous or malevolent
of heart. This is called “success in mind.”

    13. And of what sort is success in view?

    14. Herein a certain one has [a] right view: he
holds with certainty that there is (virtue in) almsgiving, in sacrifice,
in offerings; that there is fruit and result of good and evil deeds; that
this world is, that there is a world beyond; that mother, father and beings
of spontaneous birth do exist; that in the world there are recluses and
Brahmins who have realised the world beyond and can proclaim it. This,
monks, is called “success in view.”

    15. It is owing to success in these three things
that beings, when [the] body breaks up after death, are reborn in the Happy
Lot, in the Heaven World. Such, monks, are the three successes.



§ 2. To Reach Perfection in Life is Dhamma

    1. There are these three perfections.

    2. Perfection in body, speech and mind.

    3. And of what sort is perfection in mind?

    4. By the destruction of the asavas, realising in
this very life himself, knowing it thoroughly–the heart’s release, the
release by insight which is free from the asavas, having attained it abides
therein. This is called “perfection in mind.” These are the three bodily
perfections.

    5. There are other perfections. The Buddha explained
them to Subhuti.

    6. Subhuti: “What is a Bodhisattva’s perfection
of giving?”

    7. The Lord: “Here a Bodhisattva, his thoughts associated
with the knowledge of all modes, gives gifts, i.e., inward or outward things,
and, having made them common to all beings, he dedicates them to supreme
enlightenment; and also others he instigates thereto. But there is nowhere
an apprehension of anything.”

    8. Subhuti: “What is a Bodhisattva’s perfection
of morality?”

    9. The Lord: “He himself lives under the obligation
of the ten ways of wholesome acting, and also others he instigates thereto.”

    10. Subhuti: “What is a Bodhisattva’s perfection
of patience?”

    11. The Lord: “He himself becomes one who has achieved
patience, and others also he instigates to patience.”

    12. Subhuti: “What is a Bodhisattva’s perfection
of vigour?”

    13. The Lord: “He dwells persistently in the five
perfections, and also others he instigates to do likewise.”

    14. Subhuti: “What is the Bodhisattva’s perfection
of concentration (or meditation)?”

    15. The Lord: “He himself, through skill in means,
enters into the trances, yet he is not reborn in the corresponding heavens
of form as he could [be]; and others also he instigates to do likewise.”

    16. Subhuti: “What is a Bodhisattva’s perfection
of wisdom?”

    17. The Lord: “He does not settle down in any dharma,
he contemplates the essential original nature of all dharmas; and others
also he instigates to the contemplation of all dharmas.”

    18. It is Dhamma to cultivate these perfections.



§ 3. To Live in Nibbana is Dhamma

    1. “Nothing can give real happiness as [can] Nibbana.”
So said the Buddha.

    2. Of all the doctrines taught by the Buddha, the
doctrine of Nibbana is the most central one.

    3. What is Nibbana? Nibbana as taught by the Buddha
has a totally different meaning and content than what has been given to
it by his predecessors.

    4. By Nibbana they meant the salvation of the soul.

    5. Thus there were four ways in which Nibbana was
conceived of: (1) Laukik (material, eat, drink and be merry type); (2)
Yogic; (3) Brahmanic, and (4) Upanishadic.

    6. There was one common feature of the Brahmanic
and Upanishadic conceptions of Nibbana. They involved the recognition of
a soul as an independent entity–a theory which the Buddha had denied.
The Buddha had therefore no difficulty in rejecting the Brahmanic and Upanishadic
teaching of Nibbana.

    7. The Laukik conception of Nibbana was too materialistic
to appeal to the Buddha. It meant nothing but the satisfaction of man’s
animal appetites. There was nothing spiritual in it.

    8. To accept such a conception of Nibbana the Buddha
felt was a gross wrong that can be done to a human being.

    9. For the satisfaction of appetites can result
only in creating more appetites. Such a way of life could bring no happiness,
he thought. On the contrary, such happiness was sure to bring more unhappiness.

    10. The Yogic conception of Nibbana was a purely
temporary state. The happiness it brought was negative. It involved disassociation
from the world. It avoided pain but gave no happiness. Whatever happiness
it may be said to bring lasted as long as the yoga lasted. It was not permanent.
It was temporary.

    11. The Buddha’s conception of Nibbana is quite
different from that of his predecessors.

    12. There are three ideas which underlie his conception
of Nibbana.

    13. Of these, the happiness of a sentient being
as distinct from the salvation of the soul is one.

    14. The second idea is the happiness of the sentient
being in Samsara while he is alive. But the idea of a soul and the
salvation of the soul after death are absolutely foreign to the Buddha’s
conception of Nibbana.

    15. The third idea which underlies his conception
of Nibbana is the exercise of control over the flames of the passions which
are always on fire.

    16. That the passions are like burning fire was
the text of a sermon which the Buddha delivered to the Bhikkus when he
was staying in Gaya. This is what he said:

    17. “All things, O Bhikkus, are on fire. And what,
O Priests, are all these things which are on fire?

    18. “The eye, O Bhikkus, is on fire; forms are on
fire; eye-consciousness is on fire; impressions received by the eye are
on fire; and whatever sensation, pleasant, unpleasant, or indifferent,
originates in dependence on impression received by he type, that also is
on fire.”

    19. “And with what are these on fire?”

    20. “With the. fire of passion, say I, with the
fire of hatred, with the fire of infatuation; with birth, old age, death,
sorrow, lamentation, misery, grief and despair are they on fire.”

    21. “The ear is on fire; sounds are on fire;  
the nose is on fire; odours are on fire; the tongue is on fire; tastes
are on fire; the body is on fire; ideas are on fire; and whatever sensation,
pleasant, unpleasant, or indifferent, originates in dependence on impression
received by the mind, that also is on fire.

    22. “And with what are these on fire?”

    23. “With the fire of passion, say I; with the fire
of hatred; with the fire of infatuation; with birth, old age, death, sorrow,
lamentation, misery, grief, and despair are they on fire.”

    24. “Perceiving this, O Bhikkus, the learned and
noble [person] conceives an aversion. And in conceiving this aversion,
he becomes divested of passion, and by the absence of passion he becomes
free, and when he is free he becomes aware that he is free.”

    25. How can Nibbana give happiness? That is the
next question which calls for explanation.

    26. The common notion is that man is unhappy because
he is in want. But this is not always true. Man is unhappy even though
he is in the midst of plenty.

    27. Unhappiness is the result of greed, and greed
is the bane of life of those who have, as well as of those who have not.

    28. This the Buddha has made clear in a sermon delivered
to the Bhikkus in which he said:

    29. “Excited by greed (lobha), brothers, furious
with anger (dosa), blinded by delusion (moha), with mind overwhelmed, with
mind enslaved, men reflect upon their own misfortune, men reflect upon
the misfortune of others, men experience mental suffering and anguish.

    30. “If, however, greed, anger and delusion are
done away [with], men reflect neither upon their own misfortune nor on
mental suffering and anguish.

    31. “Thus, brothers, is Nibbana visible in this
life and not merely in the future–inviting, attractive, accessible to
the wise disciple.”

    32. Herein lies the explanation of what consumes
man and makes him unhappy. By using this analogy of burning fire to the
working of human passions, the Buddha has given the most forceful explanation
for the unhappiness of man.

    33. What makes man unhappy is his falling a prey
to his passions. These passions are called fetters which prevent a man
from reaching the state of Nibbana. The moment he is free from the sway
of his passions–i.e., he learns to achieve Nibbana–man’s way to happiness
is open to him.

    34. These passions, according to the Buddha’s analysis,
fall under three groups.

    35. First: that which refers to all degrees of craving
or attachment–such as lust, infatuation, and greed (lobha).

    36. Second: that which refers to all degrees of
antipathy–hatred, anger, vexation, or repugnance (dosa).

    37. Third: that which refers to all degrees of ignorance–delusion,
dullness, and stupidity (moha or avidya).

    38. The first and second fires relate to the emotions
and [range] over the whole scale of one’s attitudes and feelings towards
other beings, while the third fire relates to all ideas that are in any
way removed from the truth.

    39. There are certain misunderstandings about the
Buddha’s doctrine of Nibbana.

    40. The word Nibbana etymologically means outblowing,
extinguishing.

    41. Taking hold of this root meaning of the word,
critics have tried to make nonsense of the doctrine of Nibbana.

    42. They hold that Nibbana means extinction of all
human passions, which is equivalent to death.

    43. They have by this means tried to throw ridicule
over the doctrine of Nibbana.

    44. That such is not the meaning of Nibbana is quite
clear if one examines the language of the fire sermon.

    45. The fire sermon does not say that life is burning
and death is extinction. It says passions are on fire.

    46. The fire sermon does not say that the passions
must be extinguished completely. It says, do not add fuel to the flame.

    47. Secondly, critics have failed to make a distinction
between Nibbana and Parinibbana.

    48. As the Udana says: “Parinibbana occurs when
the body becomes disintegrated, all perceptions become stopped, all sensations
die away, the activities cease and consciousness goes away. Thus Parinibbana
means complete extinction.”

    49. Nibbana can never have this meaning. Nibbana
means enough control over passion so as to enable one to walk on the path
of righteousness. It was not intended to mean. anything more.

    50. That Nibbana is another name for righteous life
is made clear by the Buddha himself to Radha.

    51. Once the venerable Radha came to the Exalted
One. Having done so, he saluted the Exalted One and sat down at one side.
So seated, the venerable Radha thus addressed the Exalted One: “Pray, Lord,
what for [=for what] is Nibbana?”

    52. “Nibbana means release from passion,” replied
the Lord.

    53. “But Nibbana, Lord,–what is the aim of it?”

    54. “Rooted in Nibbana, Radha, the righteous life
is lived. Nibbana is its goal. Nibbana is its end.”

    55. That Nibbana does not mean extinction is also
made clear by Sariputta in the following sermon:

    56. “Once the Blessed Lord was staying at Shravasti
in Anathpindika’s Ashrama where Sariputta was also staying.

    57. “The Lord, addressing the brethren, said, ‘Almsmen,
be ye partakers not of the world’s goods but of my doctrine; in my compassion
for you all I am anxious to ensure this.’

    58. “Thus spoke the Lord, who thereupon rose and
passed to his own cell.

    59. “Sariputta remained behind, and the brethren
asked him to explain what is Nibbana.

    60. “Then Sariputta in reply to the brethren said,
‘ Brethren, know ye that greed is vile, and vile is resentment.

    61. “‘To shed this greed and this resentment, there
is the Middle Way which gives us eyes to see and makes us know, leading
us on to peace, insight, enlightenment, and Nibbana.

    62. “‘What is this Middle Way? It is naught but
the Noble Eightfold Path of right outlook, right aims, right speech, right
action, right means of livelihood, right effort, right mindfulness, and
right concentration; this, almsmen, is the Middle Way.

    63. “‘Yes, sirs: anger is vile and malevolence is
vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy
and deceit and arrogance are vile, inflation [=boastfulness] is vile, and
indolence is vile.

    64. “‘For the shedding of inflation and indolence
there is the Middle Way–giving us eyes to see, making us know, and leading
us on to peace, insight, enlightenment.

    65. “‘Nibbana–which is naught but that Noble Eightfold
Path.’”

    66. Thus spoke the revered Sariputta. Glad at heart,
the almsmen rejoiced at what he had said:

    67. That the idea underlying Nibbana is that it
is the path of righteousness. No one will mistake Nibbana for anything
else.

    68. Complete annihilation is one extreme, and Parinibbana
is another extreme. Nibbana is the Middle Way.

    69. So understood, all confusion about Nibbana will
disappear.



§ 4. To Give up Craving is Dhamma

    1. In the Dhammapada the Buddha says: “There is no
greater benefit than. health, and there is nothing more valuable than the
spirit of contentment.”

    2. This spirit of contentment is not to be understood
to mean meekness or surrender to circumstances.

    3. Because that would be quite contrary to the other
teachings of the Buddha.

    4. The Buddha has not said, “Blessed are they who
are poor.”

    5. The Buddha has not said that the sufferer should
not try to change his condition.

    6. On the other hand, he has said that riches are
welcome; and instead of listless suffering he taught Virya, which is energetic
action.

    7. What the Buddha meant when he said that contentment
is the highest form of wealth is that man should not allow himself to be
overpowered by greed which has no limits.

    8. As the Bhikku Rathapala has said, “Rich men I
see who, folly-led, never give, but still amass, athirst for pleasures
new; the king whose conquests to the sea extend, for sway over empires
overseas will pine; still craving, kings and subjects pass away; lacking,
still lacking, they their bodies quit; never on earth can pleasure’s measure
be filled.”

    9. In the Maha-Nidan-Suttanta the Buddha has explained
to Ananda the necessity of controlling greed. This is what he said:

    10. “Thus it is, Ananda, that craving comes into
being because of desire for gain, when desire for gain becomes a passion
for possession; when the spirit of possession gives rise to tenacity of
possession, it becomes avarice.

    11. “Avarice or possession due to [the] uncontrolled
acquisitive instinct calls for watch and ward.

    12. “Why is this craving or greed to be condemned?
Because of this,” said the Buddha to Ananda, “many a bad and wicked state
of things arises–blows and wounds, strife, contradiction and retorts;
quarrelling, slander, and lies.”

    13. That this is the correct analysis of class struggle,
there can be no doubt.

    14. That is why the Buddha insisted upon the control
of greed and craving.



§ 5. To believe that all compound things are impermanent
is Dhamma

    1. This doctrine of impermanence has three aspects.

    2. There is the impermanence of composite things.

    3. There is the impermanence of the individual being.

    4. There is the impermanence of the self-nature
of conditioned things.

    5. The impermanence of composite things has been
well explained by the great Buddhist philosopher Asanga.

    6. “All things,” says Asanga, “are produced by the
combination of causes and conditions, and have no independent noumenon
of their own. When the combination is dissolved, their destruction ensures.

    7. “The body of a living being consists of the combination
of four great elements–viz., earth, water, fire and air–and when this
combination is resolved into the four component elements, dissolution ensues.

    8. “This is what is called the impermanence of a
composite entity.”

    9. Impermanence of the living individual is best
described by the formula: being is becoming.

    10. In this sense a being of a past moment has lived,
but does not live, nor will he live. The being of a future moment will
live, but has not lived, nor does he live; the being of the present moment
does live, but has not lived, and will not live.

    11. In short, a human being is always changing,
always growing. He is not the same at two different moments of his life.

    12. The third phase of the doctrine of impermanence
is somewhat difficult for a common man to follow.

    13. To realise that every living being will die
sometime or other is a very easy matter to understand.

    14. But it is not quite so easy to understand how
a human being can go on changing–becoming–while he is alive.

    15. “How is this possible?” The Buddha’s answer
was, “This is possible because all is impermanent.”

    16. This later on gave rise to what is called Sunnya
Vad.

    17. The Buddhist Sunnyata does not mean nihilism
out and out. It only means the perpetual changes occurring at every moment
in the phenomenal world.

    18. Very few realise that it is on account of Sunnyata
that everything becomes possible; without it nothing in the world would
be possible. It is on the impermanence of the nature of all things that
the possibility of all other things depends.

    19. If things were not subject to continual change,
but were permanent and unchangeable, the evolution of all of life from
one kind to the other, and the development of living things, would come
to a dead stop.

    20. If human beings [had not] died or changed, but
had continued always in the same state, what would the result have been?
The progress of the human race would have come to a dead halt.

    21. Immense difficulty would have arisen if Sunnya
is [=had been] regarded as being void or empty.

    22. But this is not so. Sunnya is like a point which
has substance but neither breadth nor length.

    23. All things are impermanent, was the doctrine
preached by the Buddha.

    24. What is the moral of this doctrine of the Buddha?
This is a much more important question.

    25. The moral of this doctrine of impermanence is
simple. Do not be attached to anything.

    26. It is to cultivate detachment–detachment from
property, from friends, etc.–that he said “All these are impermanent.”



§ 6. To believe that Karma is the instrument of
Moral Order is Dhamma

    1. There is an order in the physical world. This
is proved by the following phenomenon.

    2. There is a certain order in the movements and
actions of the starry bodies.

    3. There is a certain order by which seasons come
and go in regular sequence.

    4. There is a certain order by which seeds grow
into trees, and trees yield fruits ,and fruits give seeds.

    5. In Buddhist terminology these are called Niyamas,
laws which produce an orderly sequence such as Rutu Niyam, Bija Niyam.

    6. Similarly is there a moral order in Human Society.
How is it produced? How is it maintained?

    7. Those who believe in the existence of God have
no difficulty in answering the question. And their answer is easy.

    8. Moral order, they say, is maintained by Divine
Dispensation. God created the world, and God is the Supreme Governor of
the world. He is also the author of moral as well as of physical law.

    9. Moral law, according to them, is for man’s good,
because it ensues from Divine will. Man is bound to obey God, who is his
maker, and it is obedience to God which maintains the moral order.

    10. Such is the argument in support of the view
that the moral order is maintained by Divine Dispensation.

    11. The explanation is by no means satisfactory.
For if the moral law has originated from God, and if God is the beginning
and end of the moral order, and if man cannot escape from obeying God,
why is there so much moral disorder in the world?

    12. What is the authority of the Divine Law? What
is the hold of the Divine Law over the individual? These are pertinent
questions. But to none of them is there any satisfactory answer from those
who rely on Divine Dispensation as the basis for the moral order.

    13. To overcome these difficulties the thesis has
been somewhat modified.

    14. It is said: No doubt creation took effect at
the command of God. It is also true that the cosmos entered upon its life
by his will and by his direction. It is also true that He imparted to the
cosmos once for all the energy which served as the driving power of a stupendous
mechanism.

    15. But God leaves it to Nature to work itself out
in obedience to the laws originally given by him.

    16. So that if the moral order fails to work out
as expected by God, the fault is of Nature and not of God.

    17. Even this modification in the theory does not
solve the difficulty. It only helps to exonerate God from his responsibility.
For the question remains, why should God leave it to Nature to execute
His laws  What is the use of such an absentee God?

    18. The answer which the Buddha gave to the question,
” How is moral order maintained?”, is totally different.

    19. His answer was simple. “It is the Kamma Niyam
and not God which maintains the moral order in the universe.” That was
the Buddha’s answer to the question.

    20. The moral order of the universe may be good
or it may be bad. But according to the Buddha, the moral order rests on
man and on nobody else.

    21. Kamma means man’s action, and Vipaka is its
effect. If the moral order is bad, it is because man does Akusala (Bad)
Kamma. If the moral order is good, it is because man does Kusala (Good)
Kamma.

    22. The Buddha was not content with merely speaking
of Kamma. He spoke of the law of Kamma, which is another name for Kamma
Niyam.

    23. By speaking of the law of Kamma, what the Buddha
wanted to convey was that the effect of the deed was bound to follow the
deed, as surely as night follows day. It was like a Niyam or rule.

    24. No one could fail to benefit by the good effects
of a Kusala Kamma, and no one could escape the evil effects of Akusala
Kamma.

    25. Therefore, the Buddha’s admonition was: do Kusala
Kamma so that humanity may benefit by a good moral order which a Kusala
Kamma helps to sustain; do not do Akusala Kamma, for humanity will 
suffer from the bad moral order which an Akusala Kamma will bring about.

    26. It may be that there is a time interval between
the moment when the Kamma is done, and the moment when the effect is felt.
It is so, often enough.

    27. From this point of view, Kamma is either (1)
Ditthadamma Vedaniya Kamma (Immediately Effective Kamma); (2) Upapajjavedaniya
Kamma (Remotely Effective Kamma); and [=or] (3) Aporapariya Vedaniya Kamma
(Indefinitely Effective Kamma).

    28. Kamma may also fall into the category of Ahosi
Kamma, i.e., Kamma which is non-effective. This Ahosi Kamma comprises all
such Kammas which are too weak to operate, or which are counteracted by
a more [powerful?] Kamma, at the time when it [=they] should have worked.

    29. But making allowance for all these considerations,
it does not in any sense derogate from the claim made by the Buddha that
the law of Kamma is inexorable.

    30. The theory of the law of Kamma does not necessarily
involve the conception that the effect of the Kamma recoils on the doer
of it, and there is nothing more to be thought about it. This is an error.
Sometimes the action of one affects another instead of the doer. All the
same, it is the working of the law of Kamma, because it either upholds
or upsets the moral order.

    31. Individuals come and individuals go. But the
moral order of the universe remains, and so also the law of Kamma which
sustains it.

    32. It is for this reason that in the religion of
the Buddha, Morality has been given the place of God.

    33. Thus the Buddha’s answer to the question of
how the moral order in the universe is sustained, is so simple and so irrefutable.

    34. And yet its true meaning is scarcely grasped.
Often, almost always, it is either misunderstood or misstated or misinterpreted.
Not many seem to be conscious that the law of Kamma was propounded by the
Buddha as an answer to the question [of ] how the moral order is maintained.

    35. That, however, is the purpose of Buddha’s Law
of Kamma.

    36. The Law of Kamma has to do only with the question
of general moral order. It has nothing to do with the fortunes or misfortunes
of an individual.

    37. It is concerned with the maintenance of the
moral order in the universe.

    38. It is because of this that the law of Kamma
is a part of Dhamma.

main book index page

detailed book section-mapbook
sources


Dr.
Ambedkar’s work
fwp’s
main page


Buddha was asked, “What have you gained by Meditation?”

He replied “Nothing!”
“However, Buddha said, let me tell you what I lost:
Anger,
Anxiety,
Depression,
Insecurity,
Fear of Old Age and Death”

Let us Do good. Purify mind -

‘The gift of Dhamma excels all other gifts – sabba danam dhamma
danam jinati’ at 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore-
Magadhi Karnataka State -PRABUDDHA BHARAT

through

http://sarvajan.ambedkar.org
runs
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in
 111 CLASSICAL LANGUAGES

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VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan
Hithaya Sarvajan Sukhaya i.e for the welfare, happiness and Peace for
all societies and to attain Eternal Peace as Final Goal

Capturing the Master Key

Babasaheb
Dr B.R Ambedkar has said that “political power is the master key using
which you can open all the doors of your progress and self respect”.

If
Foreigners from Bene Israel chitpavan brahmins of Rowdy/Rakshasa Swayam
Sevaks (RSS) can call this as manusmriti manuvad hindutva land why can
not we declare this land as PRABUDDHA BHARAT for the benefit of All
Aboriginal Societies ?

As we were Buddhists, are Buddhists and continue to be Buddhists.

99.9%
All Aboriginal Awakened Societies will force the chitpavan brahmins to
quit PRABUDDHA BHARAT with Ballot Papers to save Universal Adult
Franchise, Liberty, Equality, Fraternity for the welfare, happiness,
Peace as enshrined in  our Marvelous Modern Constitution and for them to attain Eternal Bliss as Final Goal.

25th December – Manusmriti Dahan Diwas – Real victory of good over evil


in


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Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth

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University in
 111 CLASSICAL LANGUAGES in BUDDHA’S own Words
through
http://sarvajan.ambedkar.org


VOICE
of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) for Sarvajan Hithaya
Sarvajan Sukhaya i.e for the welfare, happiness and Peace for all
societies and to attain Eternal Peace as Final

breaking news GIF

https://giphy.com/gifs/end-bible-rapture-n2IPMYMthV0m4
https://www.dailyexcelsior.com/mayawati-opposes-citizenshi…/

Mayawati opposes Citizenship (Amendment) Bill


Slamming the Citizenship (Amendment) Bill, Bahujan Samaj Party supremo
Mayawati on Thursday said the Bill, brought in hurriedly by the Centre,
was completely divisive and unconstitutional. The BSP president said to
grant citizenship on the basis of religion and discriminate among the
citizens on the basis of religion, etc was a step completely against the
desire and basic structure of Dr Bhimrao Ambedkar’s humanitarian and
secular constitution. The BSP does not agree to the present form of this
Bill.

She did not approve violence and said BSP cadres will not
hit the streets as there was a Emergency like situation.She advised
people to protest by writing.

Ms Mayawati said rather than
imposing the Bill, brought in a very unconstitutional and immature
manner, much like demonetisation and the Goods and Services Tax (GST),
the Centre should re-think on
the matter. It should be sent to a
Parliamentary Committee for better discussions and deliberations so that
the Bill can be presented before the people of the country in a
constitutional manner.

The BSP chief said she wanted to make it
clear that if the Union government takes the right and suitable
decisions according to the Indian Constitution in the country and public
interest, they will rise above party-based politics and support the
Centre.

Further, the BSP honcho said her party has always had a
clear stand that if a policy is made after respecting believers of every
caste, community and religions, by not indulging in narrow politics, it
will be supported. If its the opposite case though, her oppose will
firmly oppose it.

The present Citizenship (Amendment) Bill has
many flaws and the Centre, for removing the same, should deliberate and
discuss the matter with all the parties before bringing it in Parliament
so that the various, serious apprehensions regarding it are resolved.
(UNI)

“The stand taken by the party chief vis-a-vis the
Citizenship (Amendment) Bill was praised, and that there is positive
discussion among people regarding the stand taken by the party,” the
statement issued by the BSP said.

“Citizenship in the name of
religion and discrimination in the name of religion of the citizens
through it is totally against the basic structure of the humanitarian
and secular Constitution of Dr. Bhimrao Ambedkar,” she had said.

“Instead of forcing this Bill, like demonetisation and GST, the central government should review it,” she said.


“It should be sent to a parliamentary committee for better
deliberations so that this Bill could come before people in a proper
manner that is in consonance with the Constitution,” the BSP chief had
said.

Comments:

She is a strong lady of 99.9% All
Aboriginal Awakened Societies for Sarvajan Hithaya Sarvajan Sukhaya i.e
for the welfare, happiness and peace for all societies & a good
administrator. As CM of UP she distributed wealth of the State equally
among all sections of the society as enshrined in the Constitution with
her excellent administration and became the PM of this country. This was
not tolerated by just 0.1% intolerant, violent, militant, number one
terrorists of the world, cunning, crooked, ever shooting, mob lynching,
lunatic, mentally retarded, timid, foreigners from BENE ISRAEL CHITPAVAN
BRAHMINS of Rowdy/Rakshasa Swayam Sevaks (RSS) hence gobbled the Master
Key through the slaves, stooges, chamchas, chelas, bootlickers, own
mother’s flesh eaters, Murderer of democratic institution and Master of
diluting institutions (Modi) by tampering the filthy fraud EVMs.

Hence the solution is to Capturing the Master Key


Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.

If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?

As we were Buddhists, are Buddhists and continue to be Buddhists.

All Aboriginal Awakened Societies have started writing in the social media demanding :
1.Ballot papers to be used in elections instead of the filthy fraud EVMs
2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable.Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time.
4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins.
When the issues were attempted to e-file in Supreme
Court, its website did not work. Did not get reply when attempted to
write to the CJI.
Therefore, the only alternative is to propagate through the social media.

https://www.huffingtonpost.in/…/rss-terrorist-organisatio_n…
RSS India’s Number One Terrorist Organisation
Volunteers of the militant Hindu group Rashtriya Swayamsevak Sangh
(RSS) participate in a three-day workers camp on the outskirts of
Ahmadabad, India, Saturday, Jan. 3, 2015. The RSS, parent organization
of the ruling Bharatiya Janata Party, combines religious education with
self-defense exercises. The organization has long been accused of
stoking religious hatred against Muslims. (AP Photo/Ajit Solanki)

BJP’s ideological mentor, RSS as India’s ‘number one terrorist organisation’.


According to a report in The Times Of India, “RSS activists have been
chargesheeted in at least 13 cases of terror acts in which RDX has been
used. If organisations like Bajrang Dal are taken into the account, then
the number of such cases goes up to 17.”

The incidents of 2007
Mecca Masjid bombing in Hyderabad, the 2006 and 2008 Malegaon blasts in
Maharashtra and the 2007 Samjhauta Express bombings among others, “The
RSS is India’s number one terrorist organisation, there is no doubt on
this.”

The “terror group” has nothing to do with which party is in the power.

“Intolerance has been going on for a long time. There have been many severe bigger incidents earlier.


Intelligence Bureau (IB) was behind the killing of Hemant Karkare who
was investigating the involvement of Hindu radicals in terror acts.
Karkare was killed during the Mumbai terror attack in 2008..


“There is clinching evidence about the IB’s involvement but all efforts
to establish that have been defeated. Efforts to call for an independent
probe have always been defeated. Unless there is a massive public
movement, this will never be established,” Sensational claims is in the
book “Who Killed Karkare”.

Just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
killing, cunning crooked, lunatic, mentally retarded FOREIGNERS from
BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS)
remotely controlling as ideological mentor the Bevakoof Jhoothe
Psychopaths (BJP) who gobbled the Master Key by tampering the filthy
fraud EVMs to win elections by the Murderer of democratic institutions
and Master of diluting institutions (Modi).

https://www.newpakweb.com/narendra-modi-is-a-terrorist-usa…/

“Modi is a Terrorist” Slams the Ears of Indians in The USA


New York: Sentence “Modi is a Terrorist” hitting the ears of Indians
living in the United States. India is a Terrorist country which is
killing innocent Kashmiri Muslims for 70 years. These sentences are
chanting on most of the countries.

The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.

The world was told that Narendra Modi is a Terrorist and he is doing state terrorism in Jammu and Kashmir.


American people came to know that prime minister Modi is a Terrorist
who had killed more than 2000 people in Gujrat and he was banned from
travelling to the US because of his terror activities in Gujrat and
India. Modi is a life member of the hindutva terrorist organisation “The
RSS” which is based on Hitler’s ideology of Superior manusmriti
hindutva which says chitpavan brahmins as 1st rate athmas (souls), the
kshatrias, vysias, shudras as 2nd,3rd,4th rate souls and the aboriginal
SC/STs have no souls so that all sorts of atrocities could be committed
on them.But the Buddha never believed in any soul. He said all are
equal. Therefore, Dr. B.R. Ambedkar returned back to his original home
Buddhism along with all aboriginal awakened societies and the process
continues.

https://www.newpakweb.com/us-court-summons-narendra-modi-a…/

US Court Of Southern Texas Summons Narendra Modi And Amit ShahUS Court Of Southern Texas Summons Narendra Modi And Amit Shah


Houston: A District court in the United States (US) has summoned Indian
Modi and Amit Shah on Human rights violations in Jammu and Kashmir.
According to details the summon against Modi, Amit Anilchandra Shah and
Indian Army commander in Jammu and Kashmir Lt Gen Kanwar jeet Singh
Dhillon were issued on September 19, 2019, by the district court of
Southern Texas, United States.

A petition was filed against the
atrocities being committed against innocent Kashmiris in the occupied
Kashmir. The Courts asked all three to explain their role in Gross Human
rights abuses in Jammu and Kashmir. In the case of failing to submit
and answer, A judgement by default will be entered against them. Modi is
going to United States this week to attend 74th General convention of
United Nations General Assembly.

People of Jammu and Kashmir are
still under siege for 48th consecutive day by Indian military. More than
60,000 Extra troops were deployed in Indian occupied Kashmir in the
beginning of August, which was already the most militarized area in the
world since decades. After the deployment of these extra troops in the
valley, the total number of Indian military troops reaches upto 800,000.


India took these steps to crush the reaction of Kashmiri people after
revoking Article 35A and Article 370 of Indian constitution on August 5.
These two articles were giving a special status to Jammu and Kashmir.
People of Kahsmir are under curfew since August 5, 2019, and all
communication with the rest of the world were cut off by Indian Army.
Even the international reporters were not allowed to enter the valley.
People accused the government for a massive genocide in Kashmir in
efforts to change the demographics of the region.

In past few
decades more than 95 thousands innocent Kashmiri were killed and
thousands of women were rsped by Indian Army. But the ratio of human
rights violations is on the peak since the latest steps of the
government to crush the freedom moment of Kahsmiri people.

There
must be a massive movement by All Aboriginal Awakened Societies
including the SC/STs/OBCs/Religious Minorities/the non-chitpavan
brahmins who are the aboriginals of PRABUDDHA BHARAT to force the
chitpavan brahmins to quit PRABUDDHA BHARAT to save Universal Adult
Franchise, Liberty, Equality, Fraternity as enshrined in our Marvelous
Modern Constitution for the welfare, happiness and peace of all
societies and for them to attain Eternal Bliss as Final Goal. They are

according to https://prearyan.blogspot.com/2017/07/rss-guys-are-not-even-hindus-one-group.html


RSS guys are not even Hindus? /One group converted to Hinduism as chitpavan brahmins, the other remained Jewish or Bene Israel

People are finding the truth now. Power of western freedom and platforms
to research and communicate truth as it is- from people to people
without any perverted intermediary. Thanks Jose Kissinger. Your time and
energy is energizing. We are the beneficiaries of your research and
knowledge. For Tamils, four other stalwarts to follow are Anthony
இன்று
யூதன் என சொல்லிக்கொள்ளும் யூதனில் 98% யூதனே கிடையாது, அதுபோல
இந்துக்களின் காவலன் என சொல்லிக்கொள்ளும் RSS ன் தோற்றுவிப்பாளர்கள்
இந்துக்களே கிடையாது.
98% யூதர்கள் ஹஸாரியர்கள், செமிடிக் (சேம் மின் சந்ததி) இனக்குழுவே கிடையாது. RSS நிறுவனர்கள் இந்த ஹஸாரியர்களே!


According to Bene Israeli myth, the chitpavan and Bene Israel are descendants from a group of 14 people
shipwrecked off the Konkan coast. One group converted to Hinduism as
Chitpavan Brahmins, the other remained Jewish or Bene Israel.

Some of
the prominent figures in the Hindu reform movements of the 19th and 20th
centuries came from the Chitpavan Brahmin community. These included
Dhondo Keshav Karve, Justice Mahadev Govind Ranade, Vinayak
Damodar Savarkar, Gopal Ganesh Agarkar, Vinoba
Bhave.Wolpert, Stanley A. (April 1991). Tilak and Gokhale:
Revolution and Reform in the Making of Modern India. Oxford: Oxford
University Press. p. 32. ISBN 978-0195623925.


Some of the
strongest resistance to change also came from the very same
community.The vanguard and the old guard clashed many times. D. K. Karve
was ostracised. Even Tilak offered penance for breaking caste or
religious rules.One was for taking tea at Poona Christian mission in
1892 and the second was going overseas to England in  The chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the Jewel of his disciples, and recognized Gokhale as
his political guru. However, strong opposition to Gandhi also came from
within the chitpavan community. V D Savarkar, the founder of the Hindu
nationalist political ideology hindutva, was a chitpavan brahmin.
Several members of the Chitpavan community were among the first to
embrace the Hindutva ideology, which they thought was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak. These
Chitpavans felt out of place with the Indian social reform movement of
Mahatama Phule and the mass politics of Mahatama Gandhi. Large numbers
of the community looked to Savarkar, the Hindu Mahasabha and finally the
RSS.Nathuram godse who murdered gandhi was also a chitpavan brahmin.
Inspired by Zionism, Savarkar believed that Hindus and Jews
shared a history of oppression at the hands of Muslims, and that both
deserved redress. “It must be emphasized that speaking historically, the
whole of Palestine has been, from at least 2,000 years before the birth
of the Muslim prophet, the national home of the Jewish people,”
Savarkar said. In hindutva (published in 1923), he underlined his
support for the Zionist cause. ‘If the Zionists’ dreams were realized,
if Palestine became a Jewish state, it would gladden us almost as much
as our Jewish friends.’….

http://america.aljazeera.com/…/8/3/modi-israel-relations.ht…

https://www.reddit.com/…/3g9mvj/khazars_ii_brahmin_vindaloo/

https://en.m.wikipedia.org/wiki/Chitpavan#Origin

Hence the solution is to Capturing the Master Key


Babasaheb Dr B.R Ambedkar has said that “political power is the master
key using which you can open all the doors of your progress and self
respect”.

If Foreigners from Bene Israel chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) can call this as manusmriti manuvad
hindutva land why can not we declare this land as PRABUDDHA BHARAT for
the benefit of AllAboriginal Societies ?

As we were Buddhists, are Buddhists and continue to be Buddhists.

All Aboriginal Awakened Societies have started writing in the social media demanding :
1.Ballot papers to be used in elections instead of the filthy fraud EVMs
2. Foreigners from BENE ISRAEL chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) to be forced to quit PRABUDDHA BHARAT.
3. Action to be taken on the ex CJI sathasivam who committed a grave
error of judgement by ordering that the EVMs have to be replaced in a
phased manner where the question of replacement in itself amounted to
agreeing thet the EVMs are tamperable. Action to be taken on the ex CEC
sampath who suggested for replacement of EVMs in phased manner becaust
it cost Rs 1600 crore at that time.
4. Stringent action have to be
initiated on all the fchiefs of four pillars of democracy who have
become slaves, stooges, chamchas, chelas, bootlickers of chitpavan
brahmins.
When the issues were attempted to e-file in Supreme Court,
its website did not work. Did not get reply when attempted to write to
the CJI.
Therefore, the only alternative is to propagate through the social media.

Comments
Jagatheesan Chandrasekharan















https://news.webindia123.com/…/…/India/20100828/1575461.html
RSS favours paper ballots, EVMs subjected to public scrutiny
New Delhi | Saturday, Aug 28 2010 IST
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our
EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till
date an absolutely tamper-proof machine had not been invented and
credibility of any system depends on ‘transparency, verifiability and
trustworthiness’ than on blind and atavistic faith in its infallibility.
The issue is not a ‘private affair’ and it involves the future of
India. Even if the EVMs were genuine, there was no reason for the EC to
be touchy about it, the paper commented. The Government and the EC can’t
impose EVMs as a fait accompli on Indian democracy as the only option
before the voter. There were flaws like booth capturing, rigging, bogus
voting, tampering and ballot paper snatching in the ballot paper system
of polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that all
aberrations were taking place before the public eye and hence open for
corrections whereas the manipulations in the EVMs is entirely in the
hands of powers that be and the political appointees manning the sytem,
the paper commented. The EVM has only one advantage — ’speed’ but that
advantage has been undermined by the staggered polls at times spread
over three to four months. ‘’This has already killed the fun of the
election process,'’ the paper noted. Of the dozen General Elections held
in the country, only two were through the EVMs and instead of
rationally addressing the doubts aired by reputed institutions and
experts the Government has resorted to silence its critics by
‘intimidation and arrests on false charges’, the paper observed,
recalling the arrest of Hyederabad-based technocrat Hari Prasad by the
Mumbai Police. Prasad’s research has proved that the EVMs were
‘vulnerable to fraud’. The authorities want to send a message that
anybody who challenges the EC runs the risk of persecution and
harassment, the RSS observed. Most countries around the world looked at
the EVMs with suspicion and countries like the Netherlands, Italy,
Germany and Ireland had all reverted back to paper ballots shunning EVMs
because they were ‘easy to falsify, risked eavesdropping and lacked
transparency’. Democracy is too precious to be handed over to whims or
an opaque establishment and network of unsafe gizmos. ‘’For the health
of Indian democracy it is better to return to tried and tested methods
or else elections in future can turn out to be a farce,'’ the editorial
said.

— (UNI) — 28DI28.xml

https://tenor.com/…/burn-book-burning-book-fire-gif-11318827

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFs
Jagatheesan Chandrasekharan

https://velivada.com/2015/12/24/25th-december-manusmriti-dahan-diwas-real-victory-of-good-over-evil/

25th December – Manusmriti Dahan Diwas – Real victory of good over evil

[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
12360388_1732399683656466_5818865210685342343_n
https://tenor.com/view/burn-book-burning-book-fire-gif-11318824

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFsJagatheesan Chandrasekharan
553287_10154474180342942_4979089188846338091_n
Proper place of manusmriti

เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFsJagatheesan Chandrasekharan



Manusmriti burnt by Buddha Mahila Sangha, Hyderabad.
manusmriti burnt by Buddha Mahila Sangha, Hyderabad

https://tenor.com/…/burn-book-burning-book-fire-gif-11318826
เผาหนังสือ หนังสือไหม้ ไฟไหม้ GIF - BurnBook BurningBook Fire GIFs
Jagatheesan Chandrasekharan
Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti

Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.



[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927


Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )


https://www.youtube.com/watch?v=gQ1Wg3NR95g#action=share
Dr. Bhau Lokhande on Manusmruti Dahan Din

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Dr. Bhau Lokhande on Manusmruti Dahan Din
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https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
12360388_1732399683656466_5818865210685342343_n
553287_10154474180342942_4979089188846338091_n
Proper place of manusmriti

Manusmriti burnt by Buddha Mahila Sangha, Hyderabad.
manusmriti burnt by Buddha Mahila Sangha, Hyderabad
Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti

Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti

Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.

[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927

Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )


For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.

Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927


Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:

1. I do not believe on Chaturvarna based on birth.

2. I do not believe in caste distinctions.

3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.


4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.

5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.

Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil


Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.


Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,

1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.

2. Destroy Untouchability and

3. Bury the chitpavan brahmanism.


On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.

At the meeting there was Babasahib’s historical speech. The main points of speech:


We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.

There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.

He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.

Let all of us pay tribute to this great day.


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