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LESSON 3309 Fri 20 Mar 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL DO GOOD! PURIFY MIND AND ENVIRONMENT! Even a seven year old can Understand. A seventy year old must practice. Say YES to Paper Ballots NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternityfor the welfare, happiness and peace for all Awakened aboriginal societies. is the HONEST VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) Chitpavan brahmins Exposed According to one hindutva cult in Prabuddha Bharat, the answer is simple - a tall glass of cow urine. Akhil Bharat Hindu Mahasabha will be hosting a cow urine drinking party to test their belief that the golden substance will help protect their bodies against the pandemic known as COVID-19. Mahāsatipaṭṭhāna Sutta — Attendance on awareness —65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
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LESSON 3309 Fri 20 Mar 2020

Free Online NIBBANA TRAINING
from

KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL

DO GOOD! PURIFY MIND AND ENVIRONMENT!
Even a seven year old can Understand. A seventy year old must practice.

Say YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternityfor
the welfare, happiness and peace for all Awakened aboriginal societies.

is the

HONEST

VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)

All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)

Chitpavan brahmins Exposed
According
to one hindutva cult  in Prabuddha Bharat, the answer is simple - a tall glass of cow
urine. Akhil Bharat Hindu Mahasabha  will be
hosting a cow urine drinking party to test their belief that the golden
substance will help protect their bodies against the pandemic known as
COVID-19.

Mahāsatipaṭṭhāna Sutta — Attendance on awareness —65) Classical Luxembourgish-Klassesch Lëtzebuergesch,


De
Satipaṭṭhāna Sutta (MN 10). Den Discours iwwer d’Grënnung vu
Mindfulness) an de Mahāsatipaṭṭhāna Sutta (DN 22) (De Grousse Discours
iwwer d’Grënnung vu Mindfulness) sinn zwee vun de wichtegsten a wäit
studéiert Discoursen am Pali Canon vum Theravada Buddhismus. De fréiere
gëtt och an den amasgamas vun anere fréie Schoulen fonnt, a gouf vun
zäitgenëssesche Mahayana Praktiker wéi den Thich Nhat Hanh geprägt.


Dës Discoursen (Pāli: sutta) bidden e Mëttel fir e Mindfulness an
verschiddenen Kontexter an potenziell kontinuéierlech ze üben. Berühmt
deklaréiert de Buddha am Ufank vun dësem Discours: “Dëst ass den
direkten Wee (Pāli: ekāyano … maggo), Mönche, fir d’Rengegung vun de
Wesen, fir d’Iwwerwanne vu Leed a Lamentatioun, fir d’Leucht vu Leiden a
Trauer, fir op de Wee vun der Wourecht ze goen, fir d’Realiséierung vun
nibbāna …. “

Titel Iwwersetzung
Buddha4u4ia.jpg

Englesch Iwwersetzunge vum Tittel, “Satipaṭṭhāna Sutta,” enthalen:

“The Arousing of Mindfulness Discourse” tipitaka / mn / mn.010.soma.html (Soma, 1999)
“The Foundations of Mindfulness Discourse” tipitaka / mn / mn.010.nysa.html (Nyanasatta, 1994)
“D’Frames of Reference Discourse” tipitaka / mn / mn.010.than.html (Thanissaro, 1995)


Geméiss dem Anālayo (2006, S. 29-30), Thanissaro (2000) an Nyanaponika
(1996, S. 9-10), Deel vum Grond fir d’Varietéit an der Iwwersetzung vun
dësem Titel huet ze dinn wéi d’verbonne Pāli Wuert ” satipaṭṭhāna “gëtt
analyséiert. Et kann als “sati-paṭṭhāna” (”Grënnung vu Mindfulness”)
oder “Sati-upaṭṭhāna” (”Präsenz vu Mindfulness”) interpretéiert ginn.


Am Bezuch op de Präfix “Maha-” am Pāli Tittel vum DN 22, heescht dat
einfach “super”, oder “méi grouss” a bezitt sech wahrscheinlech op den
DN 22 säi erweiderten Deel iwwer Bewosstsinn vun de véierten Noble
Wahrheiten.

Verschidde Rezensiounen & kanonesch Plazverbrauch
BUDDMoon.jpg


Am chinesesche Canon ass den Nian Chu Jing (念 處 經, Smṛtyupasthāna
Sūtra), baséiert op enger Sarvastivadin Quell, op der Säit 582 vum
Taisho Tripitaka Vol. 1, Madhyama Āgama Nr. 26. Eng zweet Versioun mat
der Smṛtyupasthāna Sūtra gouf net op Tibetan iwwersat, ausser als Deel
vum laange Prajñapāramita Sūtra, an deem et agebaut gouf. Et existéiert
an der tibetanescher Iwwersetzung e “Saddharma Smṛtyupasthāna Sūtra”
(Dam pa’i chos dran pa nei Bar bzhag pa’i mdo // dampé chödren panyé
barzhak pé do) awer dëst ass e ganz grousse fréi Mahayana Sutra an ass
eng ganz aner Text. Ven. D’Ajahn Sujato huet eng extensiv Comparativ
Ëmfro vun de verschiddene Rezensioune vu Sutta ofgeschloss, mam Titel A
History of Mindfulness. Dës verschidde Versiounen si ganz ähnlech.


Am Theravadin Pali Canon ass de Satipaṭṭhāna Sutta den zéngten Discours
am Majjhima Nikaya (MN) an ass dofir dacks vum “MN 10″ designéiert; an
der Pali Text Society (PTS) Editioun vum Canon, dësen Text fänkt op der
55. Säit vun der éischter Band vu sengem dräi-Volumen Majjhima Nikaya
(M) un, an ass also alternativ als “M i 55.”

Wat de
Mahāsatipaṭṭhāna Sutta ugeet, ass dëst den 22. Discours am Digha Nikaya
(DN) an ass domat dacks vum “DN 22″ designéiert; an der PTS Editioun vum
Canon, fänkt d’Mahāsatipaṭṭhāna Sutta op der 289. Säit vum zweete
Volumen vum PTS ‘Dräi-Volumen Digha Nikaya (D) un, an ass domat
alternativ als “D ii 289 representéiert.”

An der post-kanonescher
Pali Literatur ass de klassesche Kommentar iwwer d’Satipaṭṭhāna Sutta
(wéi och fir déi ganz Majjhima Nikaya) am Buddhaghosa sengem
Papañcasudani fonnt (Bullitt, 2002; Soma, 2003).

Inhalt
Burma012.jpg


An dësem Sutta identifizéiert de Buddha véier Referenze fir Mindfulness
opzebauen (Satipatthana): Kierper, Sensatiounen (oder Gefiller),
Geescht (oder Bewosstsinn) a mental Inhalter. Dës ginn dann weider an
déi folgend Sektiounen an Ënner Sektiounen opgedeelt:

Kierper (Kāyā)
Atemung (kuckt och d’Anapanasati Sutta)
Posturen (Spazéieren, Standéieren, Sëtzen, Liggen)
Kloer verständlech
Reflexiounen iwwer Repulsivitéit vum Kierper
Reflexiounen iwwer Materialelementer
Kierfecht Iwwerleeungen
Sensatiounen / Gefiller (Vedanā)
agreabel oder onsympathesch oder weder-agreabel-nach-onsympathesch (neutral) Gefiller
weltlech oder spirituell Gefiller
Geescht / Bewosstsinn (Cittā)
Lust (sarāgaṃ) oder ouni Lust (vītarāgaṃ)
haassen (sadosaṃ) oder ouni hate (vītadosaṃ)
Wahn (Samohaṃ) oder ouni Wahn (Vītamohaṃ)
ageschafft (saṅkhittaṃ) oder verstreet (vikkhittaṃ)
loft (mahaggataṃ) oder net Loft (amahaggataṃ)
iwwerschësseg (sa-uttaraṃ) oder net iwwerdriwwen (anuttaraṃ)
roueg (samāhitaṃ) oder net roueg (asamāhitaṃ)
verëffentlecht (vimuttaṃ) oder net verëffentlecht (avimuttaṃ)
Mental Inhalter (Dhammā)
D’Hindernisser
D’Aggregate vun Hënn
D’Sense-Bases an hir Bréiwer
D’Faktore vun Erwächt mat Bewosstsinn
Déi Véiert Adel Wourechten

Kontext
Perséinlechkeet-baséiert Typographie
Gb.buddha.moon.jpg


Geméiss den Analāyo (2006, S. 24–25) a Soma (2003, S. xxii - xxiv),
gëtt de Papañcasudani recommandéiert eng aner Satipaṭṭhāna ofhängeg ze
maachen ob eng Persoun:

tendéiert méi Richtung affektiv Verlaangen oder intellektuell Spekulatioun; an,
gëtt méi gemooss an hiren Äntwerten oder séier reagéiert.


Baséierend op dësen zwou Dimensioune gëtt de empfohlene
Perséinlechkeet-baséiert Satipaṭṭhāna vum Kommentar am Gitter ënnen
reflektéiert.
experimentell Orientéierung
(Charakter)
affektiv
(extrovert) kognitiv
(introvert)
Reaktivitéit /
temperament lues Kierper Geescht
séier Sensatiounen mental Inhalt


Soma (2003, S. xxiv) füügt datt all Praktiker (onofhängeg vun hirem
Charakter an Temperament) och Mindfulness vu Postures sollten üben
(beweegen, stoen, sëtzt, léien) a kloere Verständnis, iwwer deen hie
schreift: “Déi ganz Praxis vun mindfulness hänkt vun de richtege Gräifen
vun den Übungen abegraff an den zwee Deeler genannt hei. “
Single-konzentréiert, successiv a gläichzäiteg Praktiken

Et gi verschidde Weeër fir d’Methoden ze benotzen déi an der Satipaṭṭhāna Sutta beschriwwe ginn abegraff:


Fokusséiert op eng eenzeg Method. D’Method déi am meeschte
geschriwwe gëtt an der englescher Sprooch ass déi vu Mindfulness vum
Atem.
Praxis déi verschidde Methoden individuell a Succès.
Behaalt Atem Bewosstsinn als primär Objet wärend Dir aner Methoden benotzt fir net-Atem-Reizen unzegoen.
Praxis verschidde Methoden entweder a Tandem oder op eng kontextgedriwwen Manéier

Kuck och

Mindfulness (Buddhismus)
Buddhistesch Meditatioun
Vipassana
Mahasati Meditatioun

Verbonnen Discoursen:

Anapanasati Sutta
Kayagata-sati Sutta
Maha-satipatthana Sutta

Verbonnen Praktiken:

Sampajanna
Patikulamanasikara

Verbonnen Konzepter:

Mahabhuta
Kammatthana
Vedana
Vijnana
Skandha
Sadayatana / Ayatana
Siwe Facteure vun der Luucht
Véier Noble Wahrheiten

Quell

Wikipedia: Satipatthana Sutta


Mahāsatipaṭṭhāna Sutta - Opbewosstsinn - mat beschte animéierten Buddha
Bild, Lidd, Danz a Klassesch Lëtzebuergesch-Klassesch Lëtzebuergesch

https://www.youtube.com/watch
Satipatthana Sutta (Discours iwwer de Fundamenter vu Mindfulness)

De Yuttadhammo Bhikkhu
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Satipatthana Sutta (Discours iwwer de Fundamenter vu Mindfulness)
Moies Diskussioun bei Privatresidenz zu Colombo, 21. Dezember 2014
Mahāsatipaṭṭhāna Sutta - Opsiicht iwwer Bewosstsinn —in 29) Klassesch Englesch, Réimesch,

Dës Sutta gëtt vill als eng fundamental Referenz fir Meditatiounspraxis ugesinn.
Aféierung

I. Observatioun vu Kāya
A. Sektioun iwwer ānāpāna
B. Sektioun iwwer Posturen
C. Sektioun iwwer sampajañña
D. Sektioun iwwer Repulsivitéit
E. Sektioun iwwer d’Elementer
F. Sektioun op den néng Charnell Terrain

II. Observatioun vum Vedanā

III. Observatioun vu Citta

IV. Observatioun vum Dhammas
A. Sektioun iwwer d’Nīvaraṇas
B. Sektioun iwwer d’Khandhas
C. Sektioun iwwer d’Sense Sphär
D. Sektioun iwwer de Bojjhaṅgas
E. Sektioun iwwer d’Wahrheeten
E1. Ausstellung vun Dukkhasacca
E2. Ausstellung vu Samudayasacca
E3. Ausstellung vun Nirodhasacca
E4. Ausstellung vu Maggasacca

Aféierung

Sou hunn ech héieren:
Op enger Geleeënheet war de Bhagavā tëscht dem Kurus bei Kammāsadhamma,
enger Maartstad vun der Kurus, bliwwen. Do adresséiert hien sech zum
Bhikkhus:
- Bhikkhus.– Bhaddante huet d’Bhikkhus geäntwert. De Bhagavā sot:
- Dëst, bhikkhus, ass de Wee deen zu näischt anescht wéi d’Reinigung
vun de Wesen féiert, d’Iwwergewinnung vu Leed a Lamentatioun,
d’Verschwannen vun der Dukkha-Domanassa, d’Erreeche vum richtege Wee,
d’Realiséierung vun Nibbāna, dat heescht déi véier satipaṭṭhānas.


Wéi eng véier? Hei, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya,
ātāpī sampajāno, satimā, nodeems hien abhijjhā-domanassa géint d’Welt
opginn huet. Hie wunnt observéiert vedanā am Vedanā, ātāpī sampajāno,
Satimā, nodeems hien Abhijjhā-Domanassa op d’Welt opginn huet. Hie wunnt
observéiert Zitta an Zitta, ātāpī sampajāno, Satimā, nodeems hien
Abhijjhā-Domanassa op d’Welt opginn huet. Hie wunnt observéiert dhamma ·
s an dhamma · s, ātāpī sampajāno, satimā, nodeems hien
abhijjhā-domanassa op d’Welt opginn huet.

I. Kāyānupassanā

A. Sektioun iwwer ānāpāna


A wéi, bhikkhus, wunnt e bhikkhu an observéiert kāya a kāya? Hei,
bhikkhus, e bhikkhu, an de Bësch gaang ass oder bei der Wurzel vun engem
Bam fortgaang ass oder an en eidele Raum gaang ass, sëtzt sech d’Been
ze kreien, sech kāya oprecht ze setzen, a sati parimukhaṃ. Wär doduerch
als sato hält hien an, an deemno sou Sato hält hien aus. Den Atmung huet
laang hie versteet: ‘Ech ootme laang’; otemt laang, hie versteet: ‘Ech
ootme mech laang’; kuerz Atmung hie versteet: ‘Ech ootme kuerz’; kuerz
ootmen, hie versteet: ‘Ech béien kuerz aus’; hien trainéiert sech
selwer: ‘Gefill de ganze kāya, ech wäert ootmen’; hien trainéiert sech
selwer: ‘Gefill de ganze kāya, ech wäert ootmen’; hien trainéiert sech
selwer: ‘d’Kali-Saṅkhāras berouegen, ech ginn ootmen’; hien trainéiert
sech selwer: ‘d’Kali-Saṅkhāras berouegen, ech ginn eraus’.

Just
als, bhikkhus, e kompetente Turner oder e Turner, deen e laange Wendung
mécht, versteet: ‘Ech maachen e laange Turn’; e kuerzen Tour maachen,
hie versteet: ‘Ech maachen e kuerzen Tour’; op déiselwecht Manéier,
bhikkhus, e bhikkhu, déi laang anhalen, versteet: ‘Ech ootme laang’;
ootmen laang, hie versteet: ‘Ech ootme mech laang’; kuerz Atmung hie
versteet: ‘Ech ootme kuerz’; kuerz ootmen, hie versteet: ‘Ech béien
kuerz aus’; hien trainéiert sech selwer: ‘Gefill de ganze kāya, ech
wäert ootmen’; hien trainéiert sech selwer: ‘Gefill de ganze kāya, ech
wäert ootmen’; hien trainéiert sech selwer: ‘d’Kali-Saṅkhāras berouegen,
ech ginn ootmen’; hien trainéiert sech selwer: ‘d’Kali-Saṅkhāras
berouegen, ech ginn eraus’.

Sou lieft hie sech déi kāya am kāya
intern beobachten ze loossen, oder wunnt en als kāya a kāya dobausse
beobachtet oder gëtt wunnen a kāya intern a extern observéiert; hie
wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder hie
wunnt an den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder hien
wunnt de Samudaya z’observéieren an de Phenomener an der Kāya fortgaang;
oder anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an him
präsent, just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt
ewechgehäit, an hale sech un näischt op der Welt fest. Also, bhikkhus, e
bhikkhu wunnt observéiert kāya a kāya.

B. Sektioun iwwer Posturen


Weider bhikkhus, e bhikkhu, beim Spazéieren, versteet: ‘Ech sinn
dohinner’, oder wann ech stoen, hie versteet: ‘Ech stinn’, oder wann e
sëtzt, hie versteet: ‘Ech sëtzen “, oder wann hie louch, hie versteet:”
Ech leien ‘. Oder anescht, a wéi enger Positioun seng Kāya entsuergt
ass, hie versteet et deementspriechend.

Sou lieft hie sech déi
kāya am kāya intern beobachten ze loossen, oder wunnt en als kāya a kāya
dobausse beobachtet oder gëtt wunnen a kāya intern a extern
observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der
Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener an der Kāya
beobachtet, oder hien wunnt de Samudaya z’observéieren an de Phenomener
an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst ass kāya!” den
Sati ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer
paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op der Welt
fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

C. Sektioun iwwer sampajañña


Weider bhikkhus, e bhikkhu, wärend der Approche a beim Oflaf, handelt
mam Sampajañña, wärend hien no vir kuckt a wärend hie ronderëm kuckt,
handelt hie mam Sampajañña, wärend sech biegt a wärend hie streckt,
handelt hie mam Sampajañña, wärend hien d’Kleed an déi iewescht Kleed a
wärend hien déi Schuel fiert, handelt hie mam Sampajañña, wärend hie
giess, beim Drénken, wärend de Knéien, wärend hie schmaacht, handelt hie
mam Sampajañña, wärend hie sech mam Geschäft ofschaaft an urinéiert,
handelt hie mam Sampajañña, wärend hie bleift, während hie bleift, souz ,
wärend hie schléift, wärend hie waakreg ass, wärend hie geschwat huet a
während e roueg ass, handelt hie mam Sampajañña.

Sou lieft hie
sech déi kāya am kāya intern beobachten ze loossen, oder wunnt en als
kāya a kāya dobausse beobachtet oder gëtt wunnen a kāya intern a extern
observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der
Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener an der Kāya
beobachtet, oder hien wunnt de Samudaya z’observéieren an de Phenomener
an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst ass kāya!” den
Sati ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer
paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op der Welt
fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

D. Sektioun iwwer Repulsivitéit


Ausserdeem betruecht bhikkhus, e bhikkhu dësen ganz Kierper, vun de
Sole vun de Féiss no uewen an aus den Hoer um Kapp no ​​ënnen, déi vu
senger Haut ofgrenzt ass a voller verschidden Aarte vun Gëftstoffer: “An
dëser kāya sinn do d’Haeren. vum Kapp, Haeren am Kierper, Neel, Zänn,
Haut, Fleesch, Sehnen, Schanken, Knochenmark, Nieren, Häerz, Liewer,
Pleura, Milz, Lunge, Darm, Mesenterie, Bauch mat sengem Inhalt, Féiss,
Galle, Läsch , Pus, Blutt, Schweess, Fett, Tréinen, Fett, Spaut,
Naseschleim, Synovialflëssegkeet an Urin. “

Just wéi, bhikkhus,
gouf et eng Täsch mat zwou Ëffnungen a gefëllt mat verschiddenen Arten,
wéi Hill-Paddy, Paddy, Mung Bounen, Kéi-Erzen, Sesam Saieren a
geschuelte Reis. E Mann mat gudder Siicht, déi et ofgeschloss huet, géif
[seng Inhalter] berücksichtegen: “Dëst ass Hiwwel-Paddy, dëst ass
Paddy, déi sinn Mung Bounen, déi sinn Kéi-Erbsen, déi sinn Sesam-Somen
an dëst ass geschuelte Reis;” op déiselwecht Manéier bhikkhus, e bhikkhu
betruecht dëse ganz Kierper, vun de Sole vun de Féiss no uewen an aus
den Hoer um Kapp no ​​ënnen, dee vu senger Haut ofgrenzt ass a voller
verschidden Aarte vun Gëftstoffer: “An dëser kāya, do sinn d’Haeren um
Kapp, Haeren am Kierper, Neel, Zänn, Haut, Fleesch, Sehnen, Schanken,
Knochenmark, Nieren, Häerz, Liewer, Pleura, Milz, Lunge, Darm,
Mesenterie, Bauch mat sengem Inhalt, Féiss, Galle, Phlegm, Pus, Blutt,
Schweess, Fett, Tréinen, Fett, Spaut, Naseschleim, Synovialflëssegkeet
an Urin. “

Sou lieft hie sech déi kāya am kāya intern beobachten
ze loossen, oder wunnt en als kāya a kāya dobausse beobachtet oder gëtt
wunnen a kāya intern a extern observéiert; hie wunnt d’Iwwerleeung vum
Samudaya vu Phenomener an der Kāya, oder hie wunnt an den Iwwerbléck vu
Phenomener an der Kāya beobachtet, oder hien wunnt de Samudaya
z’observéieren an de Phenomener an der Kāya fortgaang; oder anescht,
[realiséiere:] “Dëst ass kāya!” den Sati ass an him präsent, just zu der
Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt ewechgehäit, an hale
sech un näischt op der Welt fest. Also, bhikkhus, e bhikkhu wunnt
observéiert kāya a kāya.

E. Sektioun iwwer d’Elementer


Ausserdeem reflektéiert bhikkhus, e bhikkhu iwwer dëst ganz kāya, wat et
awer plazéiert ass, awer et ass entsuergt wéi et aus Elementer besteet:
“An dësem kāya gëtt et d’Äerdelement, d’Waasserelement, d’Feierelement
an d’Loftelement.”

Just wéi, bhikkhus, e qualifizéierte Metzler
oder e Metzlungsléier, deen eng Kéi ëmbruecht huet, géif op enger
Kräizung sëtze fir se a Stécker ze schneiden; an déiselwecht Manéier,
bhikkhus, e bhikkhu reflektéiert sech op dës ganz Kāya, wéi en awer
plazéiert ass, awer et ass entsuergt: “An dësem kāya gëtt et
d’Äerdelement, d’Waasserelement, d’Feierelement an d’Loftelement.”


Sou lieft hie sech déi kāya am kāya intern beobachten ze loossen, oder
wunnt en als kāya a kāya dobausse beobachtet oder gëtt wunnen a kāya
intern a extern observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu
Phenomener an der Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener
an der Kāya beobachtet, oder hien wunnt de Samudaya z’observéieren an de
Phenomener an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst
ass kāya!” den Sati ass an him präsent, just zu der Mooss vu renger ñāṇa
a bloer paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op
der Welt fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

(6)
Ausserdeem, bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper
gesinn hätt, an engem Schnouer Terrain ewechgehäit ginn, ofgetrenntene
Schanken, déi hei an do verstreet sinn, hei eng Handknochen, do e
Foussbuttek, hei e Knöchelbein, do e Schëllerbuttchen. , hei en
Uewerschenkel, do en Hip Knochen, hei e Ripp, do e Réckbeen, hei e
Wirbelschnouer, do en Hals Schanken, hei e Knuewsbeen, do en Zännbäi,
oder do de Schädel, hien betruecht dëst ganz kāya : “Dëst kāya ass och
vu sou enger Natur. Et wäert sech wéi dat ginn an ass net fräi vun esou
enger Bedingung.”

Sou lieft hie sech déi kāya am kāya intern
beobachten ze loossen, oder wunnt en als kāya a kāya dobausse beobachtet
oder gëtt wunnen a kāya intern a extern observéiert; hie wunnt
d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder hie wunnt an
den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder hien wunnt de
Samudaya z’observéieren an de Phenomener an der Kāya fortgaang; oder
anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an him präsent,
just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt
ewechgehäit, an hale sech un näischt op der Welt fest. Also, bhikkhus, e
bhikkhu wunnt observéiert kāya a kāya.

(7)
Ausserdeem,
bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper gesinn hätt,
an engem charnel Terrain ewechgehäit ginn, d’Schanken wäiss wéi eng
Mierhell, hien betruecht dës ganz kāya: “Dëse kāya ass och vu sou enger
Natur, et geet esou ze ginn, an ass net fräi vun esou enger Bedingung. “


Sou lieft hie sech déi kāya am kāya intern beobachten ze loossen, oder
wunnt en als kāya a kāya dobausse beobachtet oder gëtt wunnen a kāya
intern a extern observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu
Phenomener an der Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener
an der Kāya beobachtet, oder hien wunnt de Samudaya z’observéieren an de
Phenomener an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst
ass kāya!” den Sati ass an him präsent, just zu der Mooss vu renger ñāṇa
a bloer paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op
der Welt fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

(8)
Ausserdeem, bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper
gesinn hätt, an engem Schnouer Terrain ewechgehäit, Schanken opgehuewen
iwwer e Joer al ass, betruecht hien dës ganz kāya: “Dëse kāya ass och vu
sou enger Natur, et ass wäert esou sinn, an ass net fräi vun esou enger
Bedingung. “

Sou lieft hie sech déi kāya am kāya intern
beobachten ze loossen, oder wunnt en als kāya a kāya dobausse beobachtet
oder gëtt wunnen a kāya intern a extern observéiert; hie wunnt
d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder hie wunnt an
den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder hien wunnt de
Samudaya z’observéieren an de Phenomener an der Kāya fortgaang; oder
anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an him präsent,
just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt
ewechgehäit, an hale sech un näischt op der Welt fest. Also, bhikkhus, e
bhikkhu wunnt observéiert kāya a kāya.

(9
Ausserdeem,
bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper gesinn hätt,
an engem charnel Terrain ewechgehäit ginn, verfaultene Schanken, déi op
Pudder reduzéiert ginn, betruecht hien dës ganz kāya: “Dëse kāya ass och
vu sou enger Natur, et geet ginn esou, an ass net fräi vun esou enger
Bedingung. “

Sou lieft hie sech déi kāya am kāya intern
beobachten ze loossen, oder wunnt en als kāya a kāya dobausse beobachtet
oder gëtt wunnen a kāya intern a extern observéiert; hie wunnt
d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder hie wunnt an
den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder hien wunnt de
Samudaya z’observéieren an de Phenomener an der Kāya fortgaang; oder
anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an him präsent,
just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt
ewechgehäit, an hale sech un näischt op der Welt fest. Also, bhikkhus, e
bhikkhu wunnt observéiert kāya a kāya.

Sou lieft hie sech déi
kāya am kāya intern beobachten ze loossen, oder wunnt en als kāya a kāya
dobausse beobachtet oder gëtt wunnen a kāya intern a extern
observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der
Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener an der Kāya
beobachtet, oder hien wunnt de Samudaya z’observéieren an de Phenomener
an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst ass kāya!” den
Sati ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer
paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op der Welt
fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

F. Sektioun op den néng Charnell Terrain

(1)
Weider bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper
gesinn hätt, an engem Schnouer Terrain ewechgehäit ginn, een Dag dout,
oder zwee Deeg dout oder dräi Deeg dout, geschwollen, bloem a feierlech,
betruecht hien dës ganz kāya: ” Dëse Kāya ass och vu sou enger Natur,
et wäert esou ausgoen an ass net fräi vun esou enger Bedingung. “


Sou lieft hie sech déi kāya am kāya intern beobachten ze loossen, oder
wunnt en als kāya a kāya dobausse beobachtet oder gëtt wunnen a kāya
intern a extern observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu
Phenomener an der Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener
an der Kāya beobachtet, oder hien wunnt de Samudaya z’observéieren an de
Phenomener an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst
ass kāya!” den Sati ass an him präsent, just zu der Mooss vu renger ñāṇa
a bloer paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op
der Welt fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

(2)
Ausserdeem, bhikkhus, e bhikkhu, grad wéi wann hien en doudege Kierper
gesinn hätt, an engem Schnouer Terrain ewechgehäit ginn, vun Kräizer
giess ginn, vun Haken giess ginn, vu Gierzer giess ginn, vun Hieronen
giess ginn, vun Hënn giess, ginn giess vun Tigers, giess vu Panther,
giess vu verschiddenen Arten, hien betruecht dës ganz Kāya: “Dëse Kāya
ass och vun esou enger Natur. Et wäert sech esou maachen an ass net fräi
vun esou enger Bedingung. “

Sou lieft hie sech déi kāya am kāya
intern beobachten ze loossen, oder wunnt en als kāya a kāya dobausse
beobachtet oder gëtt wunnen a kāya intern a extern observéiert; hie
wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder hie
wunnt an den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder hien
wunnt de Samudaya z’observéieren an de Phenomener an der Kāya fortgaang;
oder anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an him
präsent, just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt
ewechgehäit, an hale sech un näischt op der Welt fest. Also, bhikkhus, e
bhikkhu wunnt observéiert kāya a kāya.

(3)
Ausserdeem,
bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper gesinn hätt,
an engem charnel Terrain ewechgehäit ginn, e Skelett mat Fleesch a
Blutt, zesumme vun Sehnen gehal, betruecht hien dës ganz kāya: “Dëse
kāya ass och vun esou engem der Natur, et wäert esou ginn, an ass net
fräi vun esou enger Bedingung. “

Sou lieft hie sech déi kāya am
kāya intern beobachten ze loossen, oder wunnt en als kāya a kāya
dobausse beobachtet oder gëtt wunnen a kāya intern a extern observéiert;
hie wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der Kāya, oder
hie wunnt an den Iwwerbléck vu Phenomener an der Kāya beobachtet, oder
hien wunnt de Samudaya z’observéieren an de Phenomener an der Kāya
fortgaang; oder anescht, [realiséiere:] “Dëst ass kāya!” den Sati ass an
him präsent, just zu der Mooss vu renger ñāṇa a bloer paṭissati, hie
wunnt ewechgehäit, an hale sech un näischt op der Welt fest. Also,
bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

(4)

Ausserdeem, bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper
gesinn hätt, an engem charnel Terrain ewechgehäit ginn, e Skeleton ouni
Fleesch a mat Blutt verschmiert, vun Sehnen zesummegesat, betruecht hien
dës ganz kāya: “Dëse kāya ass och vun esou eng Natur, et wäert esou
ginn an ass net fräi vun esou enger Bedingung. “

Sou lieft hie
sech déi kāya am kāya intern beobachten ze loossen, oder wunnt en als
kāya a kāya dobausse beobachtet oder gëtt wunnen a kāya intern a extern
observéiert; hie wunnt d’Iwwerleeung vum Samudaya vu Phenomener an der
Kāya, oder hie wunnt an den Iwwerbléck vu Phenomener an der Kāya
beobachtet, oder hien wunnt de Samudaya z’observéieren an de Phenomener
an der Kāya fortgaang; oder anescht, [realiséiere:] “Dëst ass kāya!” den
Sati ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer
paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op der Welt
fest. Also, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya.

(5)
Ausserdeem, bhikkhus, e bhikkhu, just wéi wann hien en doudege Kierper
gesinn hätt, an engem charnel Terrain ewechgehäit ginn, e Skeleton ouni
Fleesch a Blutt, gehale vun Sehnen, betruecht hien dës ganz kāya: “Dëse
kāya ass och vun esou engem der Natur, et wäert esou ginn, an ass net
fräi vun esou enger Bedingung. “

Hie versteet de Mana, hie
versteet den Dammas, hie versteet d’Saṃyojana déi entstinn wéinst dësen
Zwee, hie versteet wéi déi unarisen Saṃyojana entstinn, hie versteet wéi
déi opgestan Saṃyojana opginn ass, an hie versteet wéi déi verlooss
Saṃyojana net entstinn an der Zukunft.

Also wunnt hien den Dammas
am Dammas intern ze beobachten, oder wunnt den Dammas am Dammas no
baussen ze beobachten, oder wunnt den Dammas am Dammas intern an extern
ze beobachten; hie wunnt an de Samudaya vu Phenomener an Dhammas ze
beobachten, oder hien wunnt an Iwwerbléck vu Phenomener bei Dhammas ze
observéieren, oder hien wunnt de Samudaya z’observéieren an Iwwerleeung
vu Phänomener an dhammas; oder soss, [realiséiere:] “Dëst sinn Dammas!”
den Sati ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer
paṭissati, hie wunnt ewechgehäit, an hale sech un näischt op der Welt
fest. Also, bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas,
mat Referenz op déi sechs intern an extern yyatanas.

D. Sektioun iwwer de Bojjhaṅgas


A weider, bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas mat
Referenz zu de siwe bojjhaṅgas. A weider, bhikkhus, wéi wunnt e bhikkhu
an observéiert dhammas an dhammas mat Bezuch op déi siwe bojjhaṅgas?


Hei, bhikkhus, e bhikkhu, do wou de Sati Sambojjhaṅga präsent ass,
versteet: “do ass de Sati Sambojjhaṅga bannent mech”; wann et net de
Sati Sambojjhaṅga bannen ass, hie versteet: “et gëtt kee Sati
Sambojjhaṅga bannent mech”; hie versteet wéi den unarisen Sati
sambojjhaṅga entsteet; hie versteet wéi den arisen Sati Sambojjhaṅga fir
Perfektioun entwéckelt gëtt.

Do wou den dhammavicaya
sambojjhaṅga bannen ass, versteet hien: “do ass den dhammavicaya
sambojjhaṅga bannent mech”; do wou keen dhammavicaya sambojjhaṅga
präsent ass, versteet hien: “et gëtt keng dhammavicaya sambojjhaṅga
bannent mech”; hie versteet wéi déi unarisen dhammavicaya sambojjhaṅga
entsteet; hie versteet wéi déi arisen dhammavicaya sambojjhaṅga zu
Perfektioun entwéckelt ass.

Do wou de vīriya sambojjhaṅga präsent
ass, versteet hien: “do ass de vīriya sambojjhaṅga bannent mech”; wann
et net de vīriya sambojjhaṅga ass, wat hie bannen huet, versteet hien:
“et gëtt kee vīriya sambojjhaṅga bannent mech”; hie versteet wéi den
onverarisen vīriya sambojjhaṅga entsteet; hie versteet wéi déi entstane
vīriya sambojjhaṅga fir Perfektioun entwéckelt gëtt.

Do wou de
pīti sambojjhaṅga präsent ass, versteet hien: “do ass de pīti
sambojjhaṅga bannent mech”; wann et net de pīti sambojjhaṅga ass, wat
hie bannen huet, versteet hien: “et gëtt kee pīti sambojjhaṅga bannent
mir”; hie versteet wéi den onarisen pīti sambojjhaṅga entsteet; hie
versteet wéi déi entstoe pīti sambojjhaṅga fir Perfektioun entwéckelt
gëtt.

Do wou de Passaddhi Sambojjhaṅga präsent ass, versteet en:
“do ass de Passaddhi Sambojjhaṅga bannent mech”; wann et net de
passaddhi sambojjhaṅga präsent ass, versteet hien: “et gëtt kee
passaddhi sambojjhaṅga bannent mech”; hie versteet wéi den unarisen
passaddhi sambojjhaṅga entsteet; hie versteet wéi déi entstane passaddhi
sambojjhaṅga fir Perfektioun entwéckelt gëtt.

Do wou de samādhi
sambojjhaṅga präsent ass, versteet hien: “do ass de samādhi sambojjhaṅga
bannent mech”; wann et net de samādhi sambojjhaṅga ass, dee bannen ass,
versteet hien: “et gëtt kee samādhi sambojjhaṅga bannent mech”; hie
versteet wéi den unarisen samādhi sambojjhaṅga entsteet; hie versteet
wéi déi entstane samādhi sambojjhaṅga fir Perfektioun entwéckelt gëtt.


Do wou de upekkhā sambojjhaṅga bannen ass, versteet hien: “do ass den
upekkhā sambojjhaṅga bannent mech”; do wou keen den upekkhā sambojjhaṅga
präsent ass, versteet hien: “et gëtt keng upekkhā sambojjhaṅga bannent
mech”; hie versteet wéi den unarisen upekkhā sambojjhaṅga entsteet; hie
versteet wéi déi arisen upekkhā sambojjhaṅga zu Perfektioun entwéckelt
gëtt.

Also wunnt hien den Dammas am Dammas intern ze beobachten,
oder wunnt den Dammas am Dammas no baussen ze beobachten, oder wunnt den
Dammas am Dammas intern an extern ze beobachten; hie wunnt an de
Samudaya vun de Phenomener an der Damm beobachtet, oder den e wunnt an
den Iwwerliewe vu Phenomener an der Dammas ze beobachten, oder hien
wunnt de Samudaya z’observéieren an de Phenomener an der Dammas
ewechzekréien; oder soss, [realiséiere:] “Dëst sinn Dammas!” den Sati
ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer paṭissati,
hie wunnt ewechgehäit, an hale sech un näischt op der Welt fest. Also
bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas, mat Referenz
zu de siwe bojjhaṅgas.

Hei, bhikkhus, e bhikkhu, do wou
uddhacca-kukkucca präsent ass, versteet: “et gëtt uddhacca-kukkucca a
mir”; do wou keen uddhacca-kukkucca bannent derbäi ass, hie versteet:
“et gëtt keng uddhacca-kukkucca an mir”; hie versteet wéi den onarisen
Uddhacca-Kukkucca entsteet; hie versteet wéi déi entstane
Uddhacca-Kukkucca opginn ass; an hie versteet wéi de verloossene
Uddhacca-Kukkucca an der Zukunft net entsteet.

Hei, bhikkhus, e
bhikkhu, do wou vicikicchā präsent ass, versteet: “et gëtt vicikicchā
bannent mech”; do wou keen vicikicchā präsent ass, hie versteet: “et
gëtt kee vicikicchā bannent mech”; hie versteet wéi den unarisen
vicikicchā entsteet; hie versteet wéi den entstane vicikicchā opginn
ass; an hie versteet wéi de verloossene vicikicchā an der Zukunft net
entsteet.

Also wunnt hien den Dammas am Dammas intern ze
beobachten, oder wunnt den Dammas am Dammas no baussen ze beobachten,
oder wunnt den Dammas am Dammas intern an extern ze beobachten; hie
wunnt an de Samudaya vun de Phenomener an der Damm beobachtet, oder den e
wunnt an den Iwwerliewe vu Phenomener an der Dammas ze beobachten, oder
hien wunnt de Samudaya z’observéieren an de Phenomener an der Dammas
ewechzekréien; oder soss, [realiséiere:] “Dëst sinn Dammas!” den Sati
ass an him präsent, just zu der Mooss vu renger ñāṇa a bloer paṭissati,
hie wunnt ewechgehäit, an hale sech un näischt op der Welt fest. Also,
bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas, mat Bezuch op
déi fënnef nīvaraṇas.

B. Sektioun iwwer d’Khandhas

A
weider, bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas mat
Referenz zu de fënnef khandhas. A weider, bhikkhus, wéi wunnt e bhikkhu
an observéiert dhammas an dhammas mat Bezuch op déi fënnef khandhas?


Hei, bhikkhus, e bhikkhu [ënnerscheet]: “sou ass rūpa, sou ass de
samudaya vu rūpa, sou ass de laanschtgaang vu rūpa; sou ass vedanā, sou
ass de samudaya vum vedanā, sou ass de vergaangene vum Vedanā; sou ass
saññā, sou ass de Samudaya vu saññā, sou ass de laanschtgaang vu saññā;
sou ass saṅkhāra, sou ass de samudaya vu saṅkhāra, sou ass de
laanschtgaang vu saṅkhāra; sou ass et viññāṇa, sou ass de samudaya vu
saṅkhāra, sou ass et laanschtgoe vun viññāṇa “.

Also wunnt hien
den Dammas am Dammas intern ze beobachten, oder wunnt den Dammas am
Dammas no baussen ze beobachten, oder wunnt den Dammas am Dammas intern
an extern ze beobachten; hie wunnt an de Samudaya vun de Phenomener an
der Damm beobachtet, oder den e wunnt an den Iwwerliewe vu Phenomener an
der Dammas ze beobachten, oder hien wunnt de Samudaya z’observéieren an
de Phenomener an der Dammas ewechzekréien; oder soss, [realiséiere:]
“Dëst sinn Dammas!” den Sati ass an him präsent, just zu der Mooss vu
renger ñāṇa a bloer paṭissati, hie wunnt ewechgehäit, an hale sech un
näischt op der Welt fest. Also, bhikkhus, e bhikkhu wunnt observéiert
dhammas an dhammas, mat Referenz zu de fënnef khandhas.

C. Sektioun iwwer d’Sense Sphär


A weider, bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas mat
Referenz op déi sechs intern an extern āyatanas. A weider, bhikkhus, wéi
wunnt e bhikkhu an observéiert dhammas an dhammas mat Bezuch op déi
sechs intern an extern yatanas?

Hei, bhikkhus, e bhikkhu versteet
de cakkhu, hie versteet de rūpa, hie versteet de saṃyojana, deen
entstinn wéinst dësen zwee, hie versteet wéi déi onarisen Saṃyojana
entstinn, hie versteet wéi déi opgestan Saṃyojana opginn ass, an hie
versteet wéi déi verlooss Saṃyojana kënnt an Zukunft net op.

Hie
versteet sota, hie versteet sadda, hie versteet de saṃyojana déi
entstinn wéinst dësen Zwee, hie versteet wéi déi unarisen Saṃyojana
entstinn, hie versteet wéi déi opgestan Saṃyojana opginn ass, an hie
versteet wéi déi verlooss Saṃyojana net entstinn an der Zukunft.


Hie versteet Ghāna, hie versteet Gandha, hie versteet de saṃyojana, déi
entstinn wéinst dësen zwee, hie versteet wéi déi unarisen Saṃyojana
entstinn, hie versteet wéi déi opgestan Saṃyojana opginn ass, an hie
versteet wéi d’verlooss Saṃyojana net entstinn an der Zukunft.


Hie versteet d’Jivha, hie versteet de Rasa, hie versteet de saṃyojana
déi entstinn wéinst dësen Zwee, hie versteet wéi déi unarisen Saṃyojana
entstinn, hie versteet wéi déi opgestan Saṃyojana opginn ass, an hie
versteet wéi d’verlooss Saṃyojana net opgeet an der Zukunft.

Hie
versteet kāya, hie versteet phoṭṭhabba, hie versteet de saṃyojana, déi
opgrond vun dësen Zwee entsteet, hie versteet wéi déi unarisen Saṃyojana
entstinn, hie versteet wéi déi opgestan Saṃyojana opginn ass, an hie
versteet wéi d’verlooss Saṃyojana net opgeet. an der Zukunft.


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E. Sektioun iwwer d’Wahrheeten


A weider, bhikkhus, e bhikkhu wunnt observéiert dhammas an dhammas mat
Bezuch op déi véier Ariya · saccas. A weider, bhikkhus, wéi wunnt e
bhikkhu beim observéiere vun dhammas an dhammas mat Bezuch op déi véier
Ariya · saccas?

E1. Ausstellung vun Dukkhasacca

A wat,
bhikkhus, ass den Dukkha Ariasacca? Jāti ass Dukkha, Alterung ass Dukkha
(Krankheet ass Dukkha) maraṇa ass Dukkha, Leed, Kléng, Dukkha,
Domanassa an Nout ass Dukkha, Associatioun mat deem wat net gefällt ass
Dukkha, Dissoziatioun aus deem wat gefällt ass ass Dukkha, net ze kréien
wat een wëll ass dukkha; Kuerz gesot, déi fënnef upādāna · k · khandhas
sinn dukkha.

A wat, bhikkhus, ass jāti? Fir déi verschidde Wesen
an de verschiddene Klassen vu Wesen, jāti, der Gebuert, der Ofstamung
[an der Gebärmutter], déi entstinn [op der Welt], d’Erscheinung,
d’Erscheinung vun de Khandhas, d’Acquisitioun vun den yatanas. Dëst,
bhikkhus, ass jāti genannt.

A wat, bhikkhus, ass jarā? Fir déi
verschidde Wesen an de verschiddene Klassen vun de Wesen, jarā, den
Zoustand vun der Verfall, vun der gebrach [Zänn], vun der hunn gro Hoer,
vun der verfaultung, der Réckgang vun der Vitalitéit, den Zerfall vun
den Indriyaën: dëst, bhikkhus, heescht jarā.

A wat, bhikkhus, ass
maraṇa? Fir déi verschidde Wesen an de verschiddene Klassen vun de
Wesen, den Doud, den Zoustand vun der Verrécklung [aus der Existenz],
den Opbriechen, de verschwonnenen, den Doud, maraṇa, d’Vergaangenheet,
den Opbau vun der Khandhas, de Dispositioun vum Läich: dëst, bhikkhus,
heescht maraṇa.

A wat, bhikkhus, ass Trauregkeet? An engem,
bhikkhus, verbonne mat verschiddenen Aarte vu Ongléck, beréiert vu
verschiddenen Aarte vun Dukkha Dhammas, de Sträich, de Trauer, den
Zoustand vun der Trauer, den banneschten Traur, den banneschten groussen
Trauer: dëst, bhikkhus, heescht Trauer.

A wat, bhikkhus, ass
d’Lamentatioun? An engem, bhikkhus, verbonne mat verschiddenen Aarte vu
Ongléck, beréiert vu verschiddenen Aarte vun Dukkha Dhammas, de Gejäiz,
d’Lamentatiounen, d’Gefaang, de Gejäiz, de Staat vu Gejäiz, de Staat vu
Klauen: dëst, bhikkhus, nennt een Kläng.

A wat, bhikkhus, ass
Dukkha? Wat och ëmmer, bhikkhus, kierperlech Dukkha, kierperlech
Onglécklechkeet, Dukkha entstanen duerch kierperleche Kontakt,
onsympathesch Vedayitas: dëst, bhikkhus, heescht Dukkha.

A wat,
bhikkhus, ass domanassa? Wat och ëmmer, bhikkhus, mental Dukkha, mental
Ongenauegkeet, Dukkha entsteet vu mentale Kontakt, onsympathesch
Vedayitas: dëst, bhikkhus, gëtt domanassa genannt.

A wat,
bhikkhus, ass verzweifelt? An engem, bhikkhus, verbonne mat
verschiddenen Arten vu Ongléck, beréiert vu verschiddenen Arten vun
Dukkha Dhammas, den Ierger, d’Verzweiflung, den Zoustand vun Ierger, den
Zoustand vun der Verzweiflung: dëst, bhikkhus, heescht Verzweiflung.


A wat, bhikkhus, ass den Dukkha vu verbonne mat deem wat net averstan
ass? Hei, wat d’Formen, Toun, Goût, Gerécher, Kierperlech Phenomener a
mental Phänomener do sinn, déi ongenügend sinn, net agréabel,
onangenehm, oder soss déi, déi een aus engem Nodeel wëllen, déi, déi ee
verléiere wëllen, déi, déi engem eenzege Péng verléieren, déi déi engem
wëllen net befreit vun Uschloss, Treffen, verbonne sinn, zesumme sinn,
se begéinen: dëst, bhikkhus, nennt een den Dukkha vu verbonne sinn mat
deem wat net averstan ass.

A wat, bhikkhus, ass den Dukkha derzou
getrennt vun deem wat agreabel ass? Hei, wat d’Formen ugeet, kléngt,
schmaacht, Gerécher, Kierperlech Phenomener a mental Phänomener do sinn,
déi agreabel, agreabel, agreabel sinn, oder soss déi, déi ee vu senger
Virdeel wënschen, déi, déi ee profitéiere wëllen, déi, déi ee bequem
wënschen, déi déi wëllen vun der Befreiung vun der Befestegung wënschen,
net treffen, net verbonne sinn, net zesumme sinn, se net begéinen:
dëst, bhikkhus, nennt een den Dukkha vun der Dissociatioun vun deem wat
agreabel ass.

A wat, bhikkhus, ass den Dukkha net ze kréien wat
een wëll? An Wesen, bhikkhus, déi charakteristesch si fir gebuer ze
ginn, entsteet esou e Wonsch: “Oh wierklech, dierf et keng Jāti fir eis
sinn, a wierklech, kënne mir net op jāti kommen.” Awer dëst ass net
duerch Wonsch z’erreechen. Dëst ass den Dukkha fir net ze kréien wat een
wëll.

A Wesen, bhikkhus, déi charakteristesch sinn fir al ze
ginn, sou e Wonsch entsteet: “oh wierklech, dierft et kee Jarā fir eis
sinn, a wierklech, kënne mir net op jarā kommen.” Awer dëst ass net
duerch Wonsch z’erreechen. Dëst ass den Dukkha fir net ze kréien wat een
wëll.

An Wesen, bhikkhus, déi charakteristesch sinn, krank ze
ginn, entsteet esou e Wonsch: “Oh wierklech, dierf et keng Krankheet fir
eis sinn, a wierklech, kënne mir net op Krankheet kommen”. Awer dëst
ass net duerch Wonsch z’erreechen. Dëst ass den Dukkha fir net ze kréien
wat een wëll.

A Wesen, bhikkhus, déi charakteristesch sinn fir
al ze ginn, sou e Wonsch entsteet: “Oh wierklech, dierf et keng Maraṇa
fir eis sinn, a wierklech, kënne mir net op maraṇa kommen.” Awer dëst
ass net duerch Wonsch z’erreechen. Dëst ass den Dukkha fir net ze kréien
wat een wëll.

II. Observatioun vum Vedanā

A weider, bhikkhus, wéi wunnt e bhikkhu an der Vedanā observéiert an der Vedanā?


Hei, bhikkhus, e bhikkhu, deen e sukha vedanā erlieft, ënnersträicht:
“Ech erliewen e sukha vedanā”; en Dukkha Vedanā erliewen, ënnersträicht:
“Ech erliewen en Dukkha Vedanā”; en adukkham-asukhā vedanā erliewen,
ënnersträicht: “Ech erliewen en adukkham-asukhā vedanā”; erliewen e
sukha vedanā sāmisa, ënnersträicht: “Ech erliewen e sukha vedanā
sāmisa”; erliewen e sukha vedanā nirāmisa, ënnersträicht: “Ech erliewen e
sukha vedanā nirāmisa”; en Dukkha vedanā sāmisa erliewen,
ënnersträicht: “Ech erliewen en Dukkha vedanā sāmisa”; en Dukkha vedanā
nirāmisa erliewen, ënnersträicht: “Ech erliewen en Dukkha vedanā
nirāmisa”; en adukkham-asukhā vedanā sāmisa erliewen, ënnersträicht:
“Ech erliewen en adukkham-asukhā vedanā sāmisa”; en adukkham-asukhā
vedanā nirāmisa erliewen, ënnersträicht: “Ech erliewen en
adukkham-asukhā vedanā nirāmisa”.

Sou lieft hie beim Vedanā am
Vedanā am Observéiere observéiert oder, oder hie lieft am Observatioun
vu Vedanā am Vedanā extern, oder hie lieft beim Observéiere vu vedanā am
Vedanā intern an extern; hie wunnt d’Iwwerleeung vun der Samudaya vu
Phenomener am Vedanā, oder hie wunnt an den Iwwerliewe vu Phenomener am
Vedanā ze beobachten, oder hie wunnt de Samudaya z’observéieren an de
Phänomener am Vedanā z’iwwerloossen; oder anescht, [realiséiere:] “Dëst
ass vedanā!” den Sati ass an him präsent, just zu der Mooss vu renger
ñāṇa a bloer paṭissati, hie wunnt ewechgehäit, an hale sech un näischt
op der Welt fest. Also, bhikkhus, e bhikkhu wunnt observéiert vedanā am
Vedanā.

III. Observatioun vu Citta

An zousätzlech bhikkhus, wéi wunnt e bhikkhu an der Citta observéiert?


Hei, bhikkhus, e bhikkhu versteet d’Zitta mat Rāga als “Citta mat
Rāga”, oder hien versteet d’Zitta ouni Rāga als “Citta ouni Rāga”, oder
hie versteet d’Zitta mat Dosa als “Citta mat Dosa”, oder hien versteet
d’Zitta ouni Dosa als “Citta ouni Dosa”, oder hien versteet d’Zitta mat
Moha als “Citta mat Moha”, oder hien versteet d’Zitta ouni Moha als
“Citta ouni Moha”, oder hie versteet eng gesammelt Zitta als “eng
gesammelt Zitta”, oder hien versteet eng verstreet citta als “eng
verstreet Zitta”, oder hien versteet eng erweidert Zitta als “eng
erweidert Zitta”, oder hien versteet en net ausgedehnt Zitta als “eng
net ausgedehnt Zitta”, oder hie versteet en iwwerdribblen Zitta als “eng
iwwerdribblen Zitta”, oder hien versteet eng onvergiesslech Zitta als
“eng onverantwortlech Zitta”, oder hie versteet eng etabléiert Zitta als
“eng befestegt Zitta”, oder hie versteet eng onzefridden Zitta als “eng
onzefridden Zitta”, oder hien versteet eng befreit Zitta als “eng
befreit Zitta”, oder hie versteet eng onliberéiert Zitta als “eng
onliberéiert Zitta”.

Sou lieft hie bannen d’Zitta an der Zitat
observéiert intern, oder wunnt en Zitta an der Zitta extern observéiert,
oder wunnt en Zitta am Zitat intern an extern; hien wunnt d’Samudaya
observéiert vu Phänomener an der Zitta, oder wunnt en Iwwerbléck op de
passéierte Phenomener an der Zitta, oder hie wunnt an de Samudaya
observéiert an de Phenomener an der Zitta fortgaang; oder soss,
[realiséiere:] “Dëst ass Zitta!” den Sati ass an him präsent, just zu
der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt ewechgehäit, an
hale sech un näischt op der Welt fest. Also, bhikkhus, e bhikkhu wunnt
observéiert Zitta a Zitta.

IV. Observatioun vum Dhammas

A. Sektioun iwwer d’Nīvaraṇas


An zousätzlech bhikkhus, wéi wunnt e bhikkhu an dhammas ze
observéieren? Hei, bhikkhus, e bhikkhu wunnt observéiert dhammas an
dhammas mat Referenz op déi fënnef nīvaraṇas. A weider, bhikkhus, wéi
wunnt e bhikkhu an observéiert dhammas an dhammas mat Bezuch op déi
fënnef nīvaraṇas?

Hei, bhikkhus, e bhikkhu, do wou kāmacchanda
präsent ass, versteet: “et gëtt kāmacchanda bannent mech”; do wou keng
kāmacchanda bannent präsent ass, hie versteet: “et gëtt keng kāmacchanda
bannent mech”; hie versteet wéi déi unarisen kāmacchanda entstinn; hie
versteet wéi déi entstane kāmacchanda opginn ass; an hie versteet wéi
déi verloossene Kāmacchanda an der Zukunft net entstoe wäert.


Hei, bhikkhus, e bhikkhu, et gëtt byāpāda präsent bannent, versteet: “et
gëtt byāpāda bannent mech”; wann et net byāpāda bannent derbäi ass, hie
versteet: “et gëtt keng byāpāda bannent mech”; hie versteet wéi den
unarisen byāpāda entsteet; hie versteet wéi déi entstane Byāpāda opginn
ass; an hie versteet wéi de verloossene vunāpāda an der Zukunft net
entsteet.

Hei, bhikkhus, e bhikkhu, wär deen thīnamiddhā präsent
ass a versteet: “et gëtt thīnamiddhā a mir”; wann et keen Thīnamiddhā
bannen ass, versteet hien: “et gëtt keen Thīnamiddhā an mir”; hie
versteet wéi den unarisen Thīnamiddhā entsteet; hie versteet wéi den
entstoe Thīnamiddhā opginn ass; an hie versteet wéi de verloossene
Thīnamiddhā an der Zukunft net entsteet.

An Wesen, bhikkhus, déi
d’Charakteristik vu Trauer, Klauen, Dukkha, Domanassa an Nout hunn,
entsteet esou e Wonsch: “Oh wierklech, dierf et keng Leed, Klauen,
Dukkha, Domanassa an Nout fir eis sinn, a wierklech, kënne mir eis och
net kommt zu Leed, Lamentatioun, Dukkha, Domanassa an Nout. ” Awer dëst
ass net duerch Wonsch z’erreechen. Dëst ass den Dukkha fir net ze kréien
wat een wëll.

A wat, bhikkhus, sinn kuerz déi fënnef
upādānakkhandhas? Si sinn: de rūpa upādānakkhandha, de vedanā
upādānakkhandha, de saññā upādānakkhandha, de saṅkhāra upādānakkhandha,
de viññāṇa upādānakkhandha. Dës gi kuerz genannt, bhikkhus, déi fënnef
upādānakkhandhas.

Dëst ass genannt, bhikkhus, d’dukkha ariyasacca

E2. Ausstellung vu Samudayasacca


A wat, bhikkhus, ass d’dukkha-samudaya ariyasacca? Et ass dëst taṇhā,
deen zu der Wiedergebuerung féiert, verbonne mat Wonsch a Spaass, Freed
hei oder do ze fannen, dat heescht: kāma-taṇhā, bhava-taṇhā a
vibhava-taṇhā. Awer dësen Taṇhā, bhikkhus, wann et opgeet, wou entstinn
en, a wann se sech selwer settelen, wou setzt en sech? An där an der
Welt, déi angenehm an agreabel schéngt, ass dat, wou taṇhā, wann et
opgeet, entstinn, wou, wann et sech setzt, se settelt.

A wat op
der Welt ass agreabel an agreabel? D’Aa op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, opgeet, do wann et sech setzt, setzt
en sech. D’Ouer op der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt en sech. D’Nues an der
Welt ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do
wann et siedelt, setzt se sech. D’Zong op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et sech setzt,
setzt se sech. Kāya an der Welt ass angenehm an agreabel, do taṇhā, wann
et opgeet, entstinn, do wann et sech setzt, setzt en sech. Mana op der
Welt ass agreabel an agreabel, do taṇhā, wann et opgeet, entstinn, do
wann et sech setzt, setzt en sech.

Sichtbar Formen op der Welt
sinn agreabel an agreabel, do taṇhā, wann et opgeet, entstinn, do wann
et niddergelooss gëtt, et setzt sech. Kläng an der Welt sinn agreabel an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et niddergelooss
gëtt, et setzt sech. Geruchen an der Welt sinn agreabel an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et niddergelooss gëtt, setzt en
sech. Geschmaach an der Welt ass agreabel an agreabel, do taṇhā, wann
Dir opstinn, entstinn, do wann et niddergelooss gëtt, et setzt sech un.
Kierperlech Phenomener an der Welt sinn agreabel an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et niddergelooss gëtt, et setzt sech
un. Dhammas op der Welt sinn agreabel an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt en sech.

Den
Ae-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt se sech. D’Ouer-viññāṇa
op der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet,
entstinn, do wann et sech setzt, setzt se sech. D’Nues-viññāṇa op der
Welt ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do
wann et setzt, setzt se sech. D’Zong-viññāṇa op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et sech setzt,
setzt se sech. Kāya-viññāṇa op der Welt ass agreabel an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et siedelt, setzt se sech.
Mana-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt se sech.

Den
Ae-Samphassa an der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et setzt, setzt se sech. Den Ouer-Samphassa an
der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn,
do wann et setzt, setzt se sech. D’Nues-Samphassa op der Welt ass
angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
setzt, setzt se sech. D’Zong-Samphassa op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et sech setzt,
setzt se sech. Kāya-samphassa an der Welt ass angenehm an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se sech.
Mana-samphassa op der Welt ass agreabel an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et setzt, setzt se sech.

De vedanā aus
Auge-Samphassa op der Welt gebuer ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De vedanā aus
Ouer-Samphassa op der Welt gebuer ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt en sech. De vedanā aus
Nues-Samphassa op der Welt gebuer ass agreabel an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De vedanā aus
Zong-Samphassa op der Welt gebuer ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De vedanā aus
kāya-samphassa op der Welt gebuer ass agreabel an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, se setzt sech. De vedanā
gebuer vu mana-samphassa an der Welt ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech.

De
Saññā vu sichtbare Formen op der Welt ass angenehm an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et sech setzt, setzt se sech.
De Saññā vu Kläng op der Welt ass angenehm an agreabel, do taṇhā, wann
et opgeet, entstinn, do wann et sech setzt, setzt se sech. De Saññā vu
Gerécher op der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet,
entstinn, do wann et sech setzt, setzt en sech. De Saññā vu Geschmaach
an der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet,
entstinn, do wann et sech setzt, setzt se sech. De Saññā vu Kierperleche
Phenomener op der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt en sech. De Saññā vun
Dhammas op der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet,
entstinn, do wann et sech setzt, setzt se sech.

D’Intentioun
[bezunn op] siichtbar Formen op der Welt ass angenehm an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se sech.
D’Intentioun [verbonnen mat] Kläng an der Welt ass angenehm an agreabel,
do taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se sech.
D’Intentioun [verbonnen mat] Gerécher op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se
sech. D’Intentioun [bezunn op] Geschmaach an der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se
sech. D’Intentioun [bezunn op] kierperlech Phenomener an der Welt ass
angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
siedelt, setzt se sech. D’Intentioun [bezunn op] dhammas op der Welt ass
angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
setzt, setzt se sech.

Den taṇhā fir siichtbar Formen op der Welt
ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
setzt, setzt se sech. Den taṇhā fir Kläng an der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se
sech. Den taṇhā fir Gerécher op der Welt ass angenehm an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se sech. Den
taṇhā fir Geschmaach an der Welt ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. Den taṇhā fir
Kierperlech Phenomener op der Welt ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et sech setzt, setzt en sech. Den
taṇhā fir dhammas op der Welt ass angenehm an agreabel, do taṇhā, wann
et opgeet, entstinn, do wann et sech setzt, setzt en sech.

De
Vitakka vu sichtbare Formen an der Welt ass agreabel an agreabel, do
taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt se sech. De
Vitakka vun den Tounen op der Welt ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De Vitakka
vun Gerécher op der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et setzt, setzt se sech. De Vitakka vum
Geschmaach op der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et setzt, setzt se sech. De Vitakka vu
kierperleche Phenomener op der Welt ass angenehm an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De Vitakka
vun den Dammas op der Welt ass angenehm an agreabel, do taṇhā, wann et
opgeet, entstinn, do wann et sech setzt, setzt se sech.

De vicāra
vu sichtbare Formen an der Welt ass agreabel an agreabel, do taṇhā,
wann et opgeet, entstinn, do wann et setzt, setzt se sech. De vicāra vu
Kläng an der Welt ass angenehm an agreabel, do taṇhā, wann et opgeet,
entstinn, do wann et setzt, setzt se sech. De vicāra vu Gerécher op der
Welt ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do
wann et setzt, setzt se sech. De vicāra vu Geschmaach an der Welt ass
angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
setzt, setzt se sech. De vicāra vu kierperleche Phenomener an der Welt
ass angenehm an agreabel, do taṇhā, wann et opgeet, entstinn, do wann et
setzt, setzt se sech. De vicāra vun dhammas op der Welt ass angenehm an
agreabel, do taṇhā, wann et opgeet, entstinn, do wann et setzt, setzt
se sech. Dëst nennt sech, bhikkhus, den Dukkha · samudaya ariyasacca.

E3. Ausstellung vun Nirodhasacca


A wat, bhikkhus, ass d’dukkha-samudaya ariyasacca? Et ass dëst taṇhā,
deen zu der Wiedergebuerung féiert, verbonne mat Wonsch a Spaass, Freed
hei oder do ze fannen, dat heescht: kāma-taṇhā, bhava-taṇhā a
vibhava-taṇhā. Awer dës Taṇhā, bhikkhus, wann opginn, wou ass en opginn,
a wann ophalen, wou hält en op? An där an der Welt, déi angenehm an
agreabel schéngt, ass dat, wou taṇhā, wann ee verléisst, verlooss gëtt,
wou, wann et ophält, et ophält.

A wat op der Welt ass agreabel an
agreabel? D’Aan op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt opgehalen. D’Ouer op
der Welt ass agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt opgehalen. D’Nues an der Welt ass
agreabel an agreabel, do taṇhā, wann se ofgeléist gëtt, gëtt entlooss,
do wann et ophält, da gëtt se ophalen. D’Zong an der Welt ass agreabel
an agreabel, do taṇhā, wann se ofgeléist ginn, do ass opginn, do wann si
ophält, se ophält. Kāya an der Welt ass agreabel an agreabel, do taṇhā,
wann opginn, gëtt opginn, do wann et ophält, da gëtt et ophält. Mana op
der Welt ass agreabel an agreabel, do taṇhā, wann hie verléisst, gëtt
opginn, do wann et ophält, da gëtt opgehalen.

Siichtbar Formen op
der Welt sinn agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt opgehalen. Kläng op der Welt sinn
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da gëtt opgehalen. Gerécher op der Welt sinn agreabel an
agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält,
da gëtt opgehalen. Geschmaach an der Welt ass agreabel an agreabel, do
taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt
opgehalen. Kierperlech Phenomener an der Welt sinn agreabel an agreabel,
do taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält, et ophält.
Dhammas op der Welt sinn agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, et ophält.

Den
Ae-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
D’Ouer-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt en ophält.
D’Nues-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
D’Zong-viññāṇa op der Welt ass angenehm an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
Kāya-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
Mana-viññāṇa op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.


Den Ae-Samphassa an der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da ophält en. Den
Ouer-Samphassa an der Welt ass agreabel an agreabel, do taṇhā, wann
opginn, gëtt opginn, do wann et ophält, et hält op. D’Nues-Samphassa op
der Welt ass agreabel an agreabel, do taṇhā, wann et ofgeléist gëtt,
gëtt opginn, do wann et ophält, da gëtt et ophält. D’Zong-Samphassa op
der Welt ass angenehm an agreabel, do taṇhā, wann et ofgeléist gëtt,
gëtt ofgeléist, do wann et ophält, et ophält. Kāya-samphassa an der Welt
ass agreabel an agreabel, do taṇhā, wann opginn, gëtt opginn, do wann
et ophält, et ophält. Mana-samphassa op der Welt ass agreabel an
agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält,
da ophält en.

De vedanā aus Ae-Samphassa op der Welt gebuer ass
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da ophält en. De vedanā aus Ouer-Samphassa op der Welt gebuer
ass agreabel an agreabel, do taṇhā, wann et ofgeléist gëtt, gëtt
opginn, do wann et ophält, et ophält. De vedanā aus Nues-Samphassa op
der Welt gebuer ass agreabel an agreabel, do taṇhā, wann ee verléisst,
gëtt opginn, do wann et ophält, da ophält en. De vedanā aus
Zong-Samphassa op der Welt gebuer ass agreabel an agreabel, do taṇhā,
wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt et opgehalen.
De vedanā aus kāya-samphassa op der Welt gebuer ass agreabel an
agreabel, do taṇhā, wann et ofgeléist gëtt, gëtt verlooss, do wann et
ophält, et ophält. De vedanā aus Mana-Samphassa op der Welt gebuer ass
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da gëtt et ophält.

De Saññā vu sichtbare Formen op der
Welt ass agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt se opgehalen. De Saññā vu Kläng op
der Welt ass agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt se opgehalen. De Saññā vu Gerécher op
der Welt ass angenehm an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt se opgehalen. De Saññā vum Geschmaach
op der Welt ass angenehm an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt et opgehalen. De Saññā vu
Kierperleche Phenomener op der Welt ass agreabel an agreabel, do taṇhā,
wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt en ophält. De
Saññā vun Dhammas op der Welt ass angenehm an agreabel, do taṇhā, wann
ee verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.


D’Intentioun [verbonnen mat] sichtbare Formen op der Welt ass agreabel
an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann et
ophält, da gëtt se opgehalen. D’Intentioun [verbonnen mat] Kläng an der
Welt ass angenehm an agreabel, do taṇhā, wann ee verléisst, gëtt opginn,
do wann et ophält, da gëtt se opgehalen. D’Intentioun [verbonnen mat]
Gerécher op der Welt ass angenehm an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
D’Intentioun [bezunn op] Goûten op der Welt ass angenehm an agreabel, do
taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt se
opgehalen. D’Intentioun [bezunn op] kierperlech Phenomener an der Welt
ass agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do
wann et ophält, da gëtt opgehalen. D’Intentioun [verbonnen mat] dhammas
op der Welt ass angenehm an agreabel, do taṇhā, wann ee verléisst, gëtt
opginn, do wann et ophält, da gëtt se opgehalen.

Den taṇhā fir
siichtbar Formen op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen. Den
taṇhā fir Kläng an der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen. Den
taṇhā fir Gerécher op der Welt ass agreabel an agreabel, do taṇhā, wann
ee verléisst, gëtt opginn, do wann et ophält, da gëtt et ophält. Den
taṇhā fir Geschmaach an der Welt ass angenehm an agreabel, do taṇhā,
wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt se opgehalen.
Den taṇhā fir Kierperlech Phenomener op der Welt ass agreabel an
agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält,
da gëtt en ophält. Den taṇhā fir dhammas op der Welt ass angenehm an
agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält,
da gëtt se opgehalen.

De Vitakka vu sichtbare Formen an der Welt
ass agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do
wann et ophält, da gëtt et ophält. De Vitakka vu Kläng op der Welt ass
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da gëtt et ophält. De Vitakka vun Gerécher op der Welt ass
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da gëtt et opgehalen. De Vitakka vum Geschmaach op der Welt
ass angenehm an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do
wann et ophält, da gëtt et opgehalen. De Vitakka vu kierperleche
Phenomener op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt et ophält. De Vitakka
vun den Dammas op der Welt ass agreabel an agreabel, do taṇhā, wann ee
verléisst, gëtt opginn, do wann et ophält, da gëtt et opgehalen.


De vicāra vu sichtbare Formen an der Welt ass agreabel an agreabel, do
taṇhā, wann et ofgeléist gëtt, gëtt opginn, do wann et ophält, et
ophält. De vicāra vu Kläng an der Welt ass agreabel an agreabel, do
taṇhā, wann et ofgeléist gëtt, gëtt ofgeléist, do wann et ophält, et
ophält. De vicāra vu Gerécher op der Welt ass agreabel an agreabel, do
taṇhā, wann ee verléisst, gëtt opginn, do wann et ophält, da gëtt et
opgehalen. De vicāra vum Geschmaach op der Welt ass angenehm an
agreabel, do taṇhā, wann et ofgeléist gëtt, gëtt ofgeléist, do wann et
ophält, et ophält. De vicāra vu kierperleche Phenomener an der Welt ass
agreabel an agreabel, do taṇhā, wann ee verléisst, gëtt opginn, do wann
et ophält, da gëtt se opgehalen. De vicāra vun den Dammas op der Welt
ass angenehm an agreabel, do taṇhā, wann et ofgeléist gëtt, gëtt
ofgeléist, do wann et ophält, et ophält. Dëst gëtt genannt, bhikkhus,
den dukkha · nirodha ariyasacca.

E4. Ausstellung vu Maggasacca


A wat, bhikkhus, ass den Dukkha · nirodha · gāminī paṭipadā ariyasacca?
Et ass just dës ariya aṭṭhaṅgika magga, dat heescht sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati a sammāsamādhi.

A wat, bhikkhus, ass sammādiṭṭhi? Dat,
bhikkhus, dat ass den ñāṇa vun dukkha, den ñāṇa vun dukkha-samudaya, den
ñāṇa vun dukkha-nirodha an den ñāṇa vun dukkha-nirodha-gāmini paṭipada,
dat gëtt genannt, bhikkhus, sammādiṭṭhi.

A wat, bhikkhus, si
sammāsaṅkappas? Déi, bhikkhus, déi siṅkappas vum nekkhamma, saṅkappas
vun abyāpāda, saṅkappas vun avihiṃsā, déi ginn genannt, bhikkhus,
sammāsaṅkappas.

A wat, bhikkhus, ass sammāvācā? Dat, bhikkhus,
dat ofhält vu musāvādā, ofhalen vun der pisuṇa vācā, ofhalen vun der
pharusa vācā, a vun der Samphappalāpa ofhalen, dat gëtt genannt,
bhikkhus, sammāvācā.

A wat, bhikkhus, ass sammā-kammanta? Dat,
bhikkhus, dat ofhalen vun pāṇātipāta, ofhalen vun adinnādāna, ofhalen
vun abrahmacariya, dat gëtt genannt, bhikkhus, sammā-kammanta.

A
wat, bhikkhus, ass sammā-ājīva? Hei, bhikkhus, en nobelen Jünger, dee
falscht Liewensënnerhalt opginn huet, ënnerstëtzt säi Liewen duerch
richteg Liewensverhältnisser, dat gëtt genannt bhikkhus, sammā-ājīva.


A wat, bhikkhus, ass sammāvāyāma? Hei, bhikkhus, e bhikkhu generéiert
seng Chanda fir den Net-entstoe vun unarisen pāpaka an akusala dhammas,
hien ännert sech, widdert seng Viriya, setzt kräfteg seng Zitta a
probéiert; hie generéiert seng Chanda fir d’Verloosse vu arisen Pāpaka
an Akusala dhammas, hie mécht sech selwer aus, widdert seng Viriya,
setzt kräfteg seng Zitta an probéiert; hie generéiert seng Chanda fir
den Opstig vu unarisen Kusala Dhammas, hie mécht sech selwer aus,
widdert seng Viriya, setzt kräfteg seng Zitta an probéiert; hie
generéiert seng Chanda fir d’Stabilitéit vun der opgestanter Kusala
Dhammas, fir hir Verontreiung vu Verwirrung, fir hir Erhéijung, hir
Entwécklung, hir Kultivatioun an hir Vervollstännegung, hien setzt sech
selwer aus, widdert seng Viriya, setzt kräfteg seng Zitta an probéiert.
Dëst gëtt genannt, bhikkhus, sammāvāyāma.

An wat, bhikkhus, ass
sammāsati? Hei, bhikkhus, e bhikkhu wunnt observéiert kāya a kāya, ātāpī
sampajāno, satimā, nodeems hien abhijjhā-domanassa géint d’Welt opginn
huet. Hie wunnt observéiert vedanā am Vedanā, ātāpī sampajāno, Satimā,
nodeems hien Abhijjhā-Domanassa op d’Welt opginn huet. Hie wunnt
observéiert Zitta an Zitta, ātāpī sampajāno, Satimā, nodeems hien
Abhijjhā-Domanassa op d’Welt opginn huet. Hie wunnt observéiert dhamma ·
s an dhamma · s, ātāpī sampajāno, satimā, nodeems hien
abhijjhā-domanassa op d’Welt opginn huet. Dëst gëtt genannt, bhikkhus,
sammāsati.

A wat, bhikkhus, ass sammāsamādhi? Hei, bhikkhus, e
bhikkhu, vun kāma, vun der akusala dhammas ofgetraff, an den éischte
jhāna agaangen ass, wunnt dohannert, mam Vitakka a vicāra, mam Pīti a
Sukha aus der Detachement gebuer. Mat der Stellung vum Vitakka-vicāra,
nodeems hien an den zweete Jhāna erakoum ass, blouf hie sech mat
bannenzeger Tanquiliséierung, Eenheet vu Citta, ouni Vitakka oder
Vicāra, mat Pīti a Sukha gebuer aus Samādhi. A mat Indifferenz géint
Pīti, wunnt hien am Upekkha, Sato a Sampajāno, hien erliewt a kāya de
Sukha, deen d’Ariyas beschreift: ‘een deen ass gläichwäerteg a gënschteg
wunnt an [dësem] sukha’, nodeems hien am drëtten Jhāna agaangen ass,
bleift hien derbäi. De Sukha ofzéien an den Dukkha ofzeginn, Somanassa
an Domanassa hu virdru verschwonnen, ouni Sukha nach Dukkha, mat der
Rengheet vu Upekkha a Sati, a sech an de véierte Jhāna erakomm, wunnt
hien do. Dëst gëtt genannt, bhikkhus, sammāsamādhi.

Dëst gëtt genannt, bhikkhus, den dukkha · nirodha · gāminī paṭipadā ariyasacca.


Also wunnt hien den Dammas am Dammas intern ze beobachten, oder wunnt
den Dammas am Dammas no baussen ze beobachten, oder wunnt den Dammas am
Dammas intern an extern ze beobachten; hie wunnt an de Samudaya vun de
Phenomener an der Damm beobachtet, oder den e wunnt an den Iwwerliewe vu
Phenomener an der Dammas ze beobachten, oder hien wunnt de Samudaya
z’observéieren an de Phenomener an der Dammas ewechzekréien; oder soss,
[realiséiere:] “Dëst sinn Dammas!” den Sati ass an him präsent, just zu
der Mooss vu renger ñāṇa a bloer paṭissati, hie wunnt ewechgehäit, an
hale sech un näischt op der Welt fest. Also bhikkhus, e bhikkhu wunnt
observéiert dhammas an dhammas, mat Referenz zu de véier Ariya · saccas.

D’Virdeeler fir d’Satipaṭṭhānas ze praktizéieren


Fir deejéinegen, bhikkhus, dës véier Satipaṭṭhānas op dës Manéier fir
siwe Joer géifen üben, kann ee vun zwee Resultater erwaart ginn:
entweder [perfekt] Wëssen a sichtbare Phenomener, oder wann et e bësse
bleift, anāgāmita.

Loosst eleng siwe Joer, bhikkhus. Fir
deejéinegen, bhikkhus, dës véier Satipaṭṭhānas op dës Manéier fir sechs
Joer géifen üben, kann ee vun zwee Resultater erwaart ginn: entweder
[perfekt] Wëssen a sichtbare Phenomener, oder wann et e bësse bleift,
anāgāmita.

Loosst sechs Joer, bhikkhus. Fir deejéinegen,
bhikkhus, dës véier Satipaāhānas an dësem Wee fir fënnef Joer géif üben,
kann ee vun zwee Resultater erwaart ginn: entweder [perfekt] Wëssen a
sichtbare Phenomener, oder wann et e bësse bleift, anāgāmita.


Loosst eleng fënnef Joer, bhikkhus. Fir deejéinegen, bhikkhus, dës véier
Satipaṭṭhānas an dësem Wee véier Joer praktizéiere kann, kann ee vun
zwee Resultater erwaart ginn: entweder [perfekt] Wëssen a sichtbare
Phenomener, oder wann et e bësse bleift, anāgāmita.

Loosst eleng
véier Joer, bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipaāhānas
an dësem Wee fir dräi Joer praktizéieren, kann ee vun zwee Resultater
erwaart ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder
wann et e bësse bleift, anāgāmita.

Loosst eleng dräi Joer,
bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipanashānas an dësem
Wee fir zwee Joer praktizéiere kann, kann ee vun zwee Resultater erwaart
ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder wann et e
bësse bleift, anāgāmita.

Loosst eleng zwee Joer, bhikkhus. Fir
deejéinegen, bhikkhus, dës véier Satipaāhānas an dësem Wee fir ee Joer
géifen üben, kann ee vun zwee Resultater erwaart ginn: entweder
[perfekt] Wëssen a sichtbare Phenomener, oder wann et e bësse bleift,
anāgāmita.

Loosst ee Joer, bhikkhus. Fir wien, bhikkhus, dës
véier Satipaṭṭhānas op dës Manéier fir siwe Méint géif üben, kann ee vun
zwee Resultater erwaart ginn: entweder [perfekt] Wëssen a sichtbare
Phenomener, oder wann et nach e bësse bleift, anāgāmita.

Loosst
eleng siwe Méint, bhikkhus. Fir deejéinegen, bhikkhus, dës véier
Satipaāhānas an dësem Wee fir sechs Méint praktizéiere géif, kann ee vun
zwee Resultater erwaart ginn: entweder [perfekt] Wëssen a sichtbare
Phenomener, oder wann et e bësse bleift, anāgāmita.

Loosst sechs
Méint, bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipaāhānas an
dësem Wee fir fënnef Méint üben, kann ee vun zwee Resultater erwaart
ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder wann et e
bësse bleift, anāgāmita.

Loosst eleng fënnef Méint, bhikkhus. Fir
deejéinegen, bhikkhus, dës véier Satipaṭṭhānas op dës Manéier véier
Méint praktizéiere géif, kann ee vun zwee Resultater erwaart ginn:
entweder [perfekt] Wëssen a sichtbare Phenomener, oder wann et e bësse
bleift, anāgāmita.

Loosst eleng véier Méint, bhikkhus. Fir
deejéinegen, bhikkhus, dës véier Satipaāhānas op dës Manéier fir dräi
Méint üben, kann ee vun zwee Resultater erwaart ginn: entweder [perfekt]
Wëssen a sichtbare Phenomener, oder wann et e bësse bleift, anāgāmita.


Loosst eleng dräi Méint, bhikkhus. Fir deejéinegen, bhikkhus, dës véier
Satipaāhānas an dësem Wee fir zwee Méint üben, kann ee vun zwee
Resultater erwaart ginn: entweder [perfekt] Wëssen a sichtbare
Phenomener, oder wann et e bësse bleift, anāgāmita.

Loosst eleng
zwee Méint, bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipaāhānas
an dësem Wee fir ee Mount praktizéiere géif, kann ee vun zwee Resultater
erwaart ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder
wann et e bësse bleift, anāgāmita.

Loosst Iech ee Mount,
bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipaṭṭhānas an dësem
Wee fir en halleft Mount géifen üben, kann ee vun zwee Resultater
erwaart ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder
wann et e bësse bleift, anāgāmita.

Loosst eleng en halleft Mount,
bhikkhus. Fir deejéinegen, bhikkhus, dës véier Satipaṭṭhānas an dësem
Wee fir eng Woch praktizéiere géif, kann ee vun zwee Resultater erwaart
ginn: entweder [perfekt] Wëssen a sichtbare Phenomener, oder wann et e
bësse bleift, anāgāmita.

“Dëst, bhikkhus, ass de Wee deen zu
näischt anescht wéi d’Reinung vun de Wesen féiert, d’Iwwerwanne vu
Trauer a Lamentatioun, d’Verschwanne vun der Dukkha-Domanassa,
d’Erreeche vum richtege Wee, d’Realiséierung vun Nibbāna, dat heescht
déi véier satipaṭṭhānas. ” Sou ass et gesot ginn, an op der Basis vun
all dat ass et gesot ginn.

Sou geschwat de Bhagavā. Gespaant huet d’Bhikkhus d’Wierder vum Bhagavā begréisst.


HONEST

VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)


Ace of Spades HQ

https://ace.mu.nu/
Ace of Spades HQ
Search domain ace.mu.nuhttps://ace.mu.nu
According
to one Hindu group in India, the answer is simple - a tall glass of cow
urine. Akhil Bharat Hindu Mahasabha (All India Hindu Union) will be
hosting a cow urine drinking party to test their belief that the golden
substance will help protect their bodies against the pandemic known as
COVID-19.


https://brahminsexposed.wordpress.com/posts/page/7/
Chitpavan brahmins Exposed

Caste
system (Manusmritic Jati Pratha) promoters in the name of stealth,
shadowy hindutva cult who believe chitpavan brahmins as 1st rate athmas
(souls), kshatrias, vysias, shudrasa snd, 3rd, 4th rate souls and the
aboriginal SC/Sts as having no soul at all so that all sorts of
atrocities could be committed on them.But the Buddha never believed in
any soul. He said all are equal.Hence ou Marvelous Modern Constitution
is based on the teachings of the Buddha the Awakened One with Awareness
for the welfare, happiness and peace for all societies.

These
Just 0.1% intolerant, violent, militant, number one terrorists of the
world, cunning, crooked, ever shooting,mob lynching, lunatic, mentally
retarded foreigners from Bene Israel,Tibet, Africa, Eastern Europe,
Western Germany, Northern Europe, South Russia, Hungary, etc, etc.,
chitpavan brahmins of Rowdy/Rakshasa Swayam Sevaks (RSS) / hindutva
mahasabha plan to establish stealth and shadowy hidutva cult are some
influential peoples on media those spread ideology of Manusmritic Jati
Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold
caste system) in India. They claim they are hindutvaites but not as
Secular Democratic Indian Nationalist. So in other ways they say they
are not a part of Democratic India so need hindutva cult which implies
treason against India; means Rashstra Droh. They don’t accept they are
secular. They reject preamble of constitution “WE, THE PEOPLE OF INDIA,
having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST
SECULAR DEMOCRATIC REPUBLIC.” It directly proofs they are anti
nationalist with a so called slogan we are nationalist as hindutvaites
for their personal and organized benefits. India is a Nation of multi
linguistic, multi culture, multi religions, multi races and a place for
even non-believers. It is not belongs to only caste followers of vedism.
Claiming it belongs to only Caste followers polytheists is just anti
nationalism. Re-meaning to the word “Hindu” as “an art of living for all
root natives of Indian origin” is just like making a new construct by
present con vedic followers to impose vedism to whole Indian root
natives though they follow or not follow any faiths but belongs to
origin of Vedism. Vedism is just a stupid & most idiotic faith of
this land that has been destroying all good rational faith systems of
Indian origin for which original progressive Indian civilization has
been devastated. Their ideology declines and hurts SECULARISM mentioned
in preamble of India. They want to replace SECULARISM word from
preamble making it HINDUTVAISM in the process of making India as a Hindu
Rastra or Nation of hindutvaites . These stupids even don’t know what
is hindutva? They follow their stupid master V.D Savarkar who had
defined “Who is hindutvaite?” and they loved to be brain raped by his
ideology. V. D. Savarkar had defined hindutva according to his won
understanding of word hindutva without the basic knowledge of its
meaning and its origin and defined it with fake and wrong claims. That
stupid so called intellect imposed and induced Brahmanism in the word
Hindu to promote caste system and polytheist idolism. Who advocates
“Hindu glory is evident in the preservation of the Vedas and Shastras,
the protection of Cows and chitpavan brahmins.” Is he a secular? In his
book he had said “Rape is religious duty.” RSS and BJP i.e. Sangh
Parivar and their paid media follow him as their God father. Our Nation
so far strong and under development country because its root base is
Secularism otherwise it might have the position like Pakistan; even
worsen than them. V.D. Savarkar had agreed that Sindhu word is not from
Sanskrit language. Sindhu word is from Pali language and its meaning is
river. India was a land of SAPTA SINDHU meant it was land of seven major
rivers that had flourished the multicultural civilization of India.
India is a land of rivers was its original demographic entity not
Brahmanism. Indus, Hindu, Hindustan, Sindhusthan, Shindh, Sindhi,
Al-Hind, Indoustan, India etc. all are streams from this Pali language
word Sindhu. Sindhu word got popularized in the age of Buddhism in India
due to propagation of Pali Buddhist scriptures. BTW prime architecture
of Indian constitution Bhimrao Ramji Ambedkar was a Buddhism ideology
follower not a hindutvaite. Why an intelligent person who was prime
architecture of the constitution rejected the ideology of hindutvaism?
Was he a fool? He knew the cons of India well; and had architect the
constitution in that forms so that future generations won’t face major
problems due to ideological faith contradiction based on God. RSS and
BJP administration and their paid media trying to change the core of its
architecture which is nothing but unconstitutional, anti nationalism
and anti patriotic. When you meet them ask to say Proudly say “I am
secular and I love India” and See their reaction.

Here is some Stupids those stagnate our India to 5000 years back.


Caste system (Manusmritic Jati Pratha) promoters in the name of Hindu nationalist.

These
are some influential
peoples on media those spread ideology of Manusmritic Jati
Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold
caste system) in India. They claim they are Hindu nationalist but not as
Secular Democratic Indian Nationalist. So in other ways they say they
are not a part of Democratic India so need Hindu Rashtra which implies
treason against India; means Rashstra Droh. They don’t accept they are
secular. They reject preamble of constitution “WE, THE PEOPLE OF INDIA,
having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST
SECULAR DEMOCRATIC REPUBLIC.”
It directly proofs they are anti nationalist with a so called slogan we
are nationalist as Hindu for their personal and organized benefits.
India is a Nation of multi linguistic, multi culture, multi religions,
multi races and a place for even non-believers. It is not belongs to
only caste followers of vedism. Claiming it belongs to only Caste
followers polytheists is just anti nationalism. Re-meaning to the word
“Hindu” as “an art of living for all root natives of Indian origin” is
just like making a new construct by present con vedic followers to
impose vedism to whole Indian root natives though they follow or not
follow any faiths but belongs to origin of Vedism.  Vedism is just a
stupid & most idiotic faith of this land that has been destroying
all good rational faith systems of Indian origin for which original
progressive Indian civilization has been devastated. Their ideology
declines and  hurts SECULARISM mentioned in preamble of India. They want
to replace  SECULARISM word from preamble making it HINDUSIM
in the process of making India as a Hindu Rastra or Nation of Hindus.
These stupids even don’t know  what is Hindu? They follow their stupid
master V.D Savarkar who had defined “Who is Hindu?” and they loved to be
brain raped by his ideology.  V. D. Savarkar  had defined Hindu,
Hindutva and Hinduism according to his won understanding of word Hindu
without the basic knowledge of its meaning and its origin and defined it
with fake and wrong claims. That stupid so called intellect imposed and
induced Brahmanism in the word Hindu to promote caste system and
polytheist idolism. Who advocates “Hindu glory is evident in the
preservation of the Vedas and Shastras, the protection of Cows and
Brahmins.”
Is he a secular? In his book he had said “Rape is religious duty.” RSS
and BJP i.e. Sangh Parivar and their paid media follow him as their God
father. Our Nation so far strong and under development country because
its root base is Secularism otherwise it might have the
position like Pakistan; even worsen than them. V.D. Savarkar had agreed
that Sindhu word is not from Sanskrit language. Sindhu word is from
Pali language and its meaning is river. India was a land of SAPTA SINDHU
meant it was land of seven major rivers that had flourished the
multicultural civilization of India. India is a land of rivers was its
original demographic entity not Brahmanism. Indus, Hindu, Hindustan,
Sindhusthan, Shindh, Sindhi, Al-Hind, Indoustan, India etc. all are
streams from this Pali language word Sindhu. Sindhu word got popularized
in the age of Buddhism in India due to propagation of Pali Buddhist
scriptures. BTW prime architecture of Indian constitution Bhimrao Ramji
Ambedkar was a Buddhism ideology follower not a Hindu. Why an
intelligent person who was prime architecture of the constitution
rejected the ideology of Hinduism? Was he a fool? He knew the cons of
India well; and had architect the constitution in that forms so that
future generations won’t face major problems due to ideological faith
contradiction based on God. RSS and BJP administration and their paid
media trying to change the core of its architecture which is nothing but
unconstitutional, anti nationalism and anti patriotic. When you meet
them ask to say Proudly say “I am secular and I love India” and See
their reaction.

Here is some Stupids those stagnate our Prabuddha Bharat to 5000 years back.


Theocrats

Mathadhiswaras (Background Players)

Mohan Bhagwat

Mohan Madhukar Bhagawat

RSS-General-Secretary-Suresh-Bhaiyaji-Joshi

Bhaiyyaji Joshi

advani-pti

Lal Krishna Advani (Now Underground player)

Murli-Manohar-Joshi

Murli Manohar Joshi (Now Underground player)

Narendra-Modi

Narendra Damodardas Modi

Amit Shah

Amitbhai Anilchandra

LUCKNOW, INDIA - DECEMBER 6: Union Home Minister and Lucknow MP Rajnath Singh at Beti village under Mohanlalganj Lok Sabha constituency on December 6, 2014 in Lucknow, India. Beti is the village that Rajnath has adopted under the Pradhan Mantri Adarsh Gram Yojna. Under the scheme launched by Prime Minister Narendra Modi, MPs of urban areas can adopt villages in other places as well. (Photo by Ashok Dutta/Hindustan Times via Getty Images)

Rajnath Singh

Ramdev

Ramdev

Devendra Fadnavis

Devendra Fadnavis

vinay

Vinay Katiyar

Subramanian Swamy

Swami Chakrapani

smriti

Smriti Zubin Irani

Sadhvi Rithambara

Sadhvi Rithambara

Uma Bharati

Uma Bharti

m_id_449843_pravin_togadia-e1387438917143Pravin Togadia (Master of hate speech)

Acharya Shri Dharmendra JiAcharya Shri Dharmendra Ji (Master of Hate speech)

Yogi_Adityanath

Mahanth Yogi Adityanath (Hate speaker)

Girraj

Giriraj Singh

Shivsena

Shiv Sena

503632864

Ramdas Kadam

sadhwi balika saraswati

Sadhwi balika saraswati (Hate speaker)

Sadhvi-Prachi

Sadhvi Prachi (Hate speaker)

sakshiSachchidanand Hari Sakshi (Hate speaker)

Ram Madhav

Ram Madhav

rakesh-sinha

Prof. Rakesh Sinha

Vijay Shankar Tiwari

Ravi Shankar Prasad

Vinod Bansal VHP

Vinod Bansal VHP

nalin-kohli.full

Nalin S. Kohli

Sudhanshu_Trivedi

Sudhanshu Trivedi

Guwahati: BJP spokesperson Sambit Patra addresses a press conference in Guwahati, on May 22, 2015. (Photo: IANS)

Dr. Sambit Patra

shrikant-sharmaSrikant Sharma

Prem Shukla

KK Sharma

Sangit Ragi

Nirmala_Sitharaman

Nirmala Sitharaman

SRINAGAR, INDIA - DECEMBER 12: Bhartiya Janta Party (BJP) leader Mukhtar Abbas Naqvi addressing an election rally at interiors of Dal Lake on December 12, 2014 in Srinagar, India. (Photo by Waseem Andrabi/Hindustan Times via Getty Images)

Mukhtar Abbas Naqvi

bjp-spokesperson-syed-shahnawaz-hussain

Syed Shahnawaz Hussain

Pseudo Secular Hinduism

Digvijay Singh

Rajiv Tyagi

Manish Tewari



Anand Sharma



Alok Sharma



Sanjay Jha

THEO-SOCIOPATHS

Detected Hindu (Polytheist & Casteism follower) promoters Media persons….



Sudhir Chaudhary

rajat-sharmaRajat Sharma (India TV)

Arnab Ranjan Goswami

Sweta Singh

Nishant Chaturvedi

kartikeya_sharma  Kartikeya Sharma (India News)

Chitra Tripathi

Acharya shailesh tiwari

Acharya Vikramaditya

Amish Devgan

 Anjana Om Kashyap

Avnijesh-Awasthi

Deepak chaurasia

Gaurav Bhatia
 

Rohit Sardana

Swami Dipankar

Exposing Media by Media person:

Punya Prasun Bajpai 
tells the truth about our biased media but he himself also seldom
slips…. may be due to undue influences or may be for some other reasons
but he is no doubt different…..

Many more are there but these are some eye catching members …..

Hindu Organizations to discriminate others.

  1. Siddha Yoga-Siddh Gufa Society of Mahaprabhu Ramlal Ji Maharaj

If our democratic nation gives
rights to freedom of religion and speech that does not mean promoting
lies, delusions, ignorance, violence, irrationality, blind beliefs,
inequality, disharmony and exploitation etc. etc. contained in their
faiths are justified and should be given rights to promote all these to
exploit Indians.

STUPID
INDIAN POLITICIANS OPEN YOUR EYES AND MAKE A FAITH CENSORSHIP ACT SO
THAT SPIRITUALITY AND RELIGIOUS CRIME WILL BE DEPARTED TO EACH OTHERS,
SO THAT WE WILL HAVE LESS SOCIAL EVILS DUE TO DIVERSIFIED RELIGIONS. WE
HAVE TO SEPARATE STATE FROM RELIGIONS FOR GOOD GOVERNANCE & BETTER
CIVILIZATION. WE NEED FAITH CENSORSHIP ACTS OR THE LAWS THOSE CAN BE THE
WATCH DOG FOR THE LIES, DELUSIONS, IGNORANCE, VIOLENCE, IRRATIONALITY,
EXPLOITATION, CHEATING OR ANY KIND OF CRIMES, DISCRIMINATION, BLIND
BELIEFS ETC. CONTENTED IN ANY RELIGIOUS SCRIPTURES AND THEIR PRACTICES
IN INDIA. EVERY SCRIPTURES, THEIR PUBLICATIONS, THEIR PRACTICES AND
RELIGIOUS ACTIVITIES OF DIFFERENT FAITHS WILL BE MONITORED AND SHOULD
UNDER GO THROUGH THE “FAITH CENSORSHIP ACT.” USING CENSORED PRACTICES
AND SCRIPTURES SHOULD BE PUNISHABLE BY LAWS WITHOUT ANY MERCY. GOD HOMES
(TEMPLES, MOSQUES, CHURCHES ETC.) SHOULD BE LIMITED ACCORDING TO
POPULATION OF THAT FAITH FOLLOWERS. FOR AN EXAMPLE, ONE GOD HOME SHOULD
BE PERMITTED FOR TEN THOUSAND POPULATION. NO ONE CAN MAKE ANY GOD HOME
WITHOUT THE PERMISSION OF GOVERNMENT. DONATION TO TEMPLES SHOULD BE
TAKEN BY THE GOVERNMENT(REVENUES GENERATED FROM SPIRITUALITY) AND SHOULD
BE USED FOR DEVELOPMENT OF THE CITIZENS AND NATION WITHOUT GIVING TO
THEIR EXECUTIVES. RELIGION PROMOTING PREACHERS THOSE GENERATES MONEY
FROM THEIR PREACHING OR COUNSELING SERVICES SHOULD HAVE PROFESSIONAL TAX
50% OF THEIR INCOME BUT FREE COUNSELING SHOULD BE ADMIRED. WITHOUT
LICENSE NO ONE CAN BE ALLOWED TO SPIRITUAL COUNSEL TO INDIANS. LICENSE
SHOULD BE GIVEN IF THEY DON’T PROMOTE LIES, DELUSIONS, IGNORANCE,
IRRATIONALITY, BLIND BELIEFS, DISCRIMINATION, DISHARMONY AND VIOLENCE
ETC. IN THE NAME OF THEIR FAITH OR IF IT IS IN THEIR FAITH. THEY ONLY
CAN PROMOTE RATIONAL MORALS AND THOSE THINGS WHICH ARE NOT CONTRADICTORY
TO MANKIND IN THEIR FAITH SYSTEM ACCORDING TO THE ABOVE GUIDE LINES. 
BEFORE
GETTING LICENSE THEY MUST HAVE TO SUBMIT THEIR FAITH SYSTEM MEMORANDUM,
DECLARATION AND HAVE TO GO THROUGH A SCREEN TEST TO AN INTELLECT PANEL
THOSE ARE WELL EDUCATED TO THAT FAITH; IF FOUND FRAUD THEY SHOULD BE
PROSECUTED ACCORDING TO LAWS. LOCAL GOVERNMENT CAN APPOINT CLERICS &
CARE TAKERS FOR THE GOD HOMES THROUGH CONTRACTUAL BASIS WITH A
RECRUITMENT PROCESS. NO ORGANIZATION WILL BE ALLOWED TO PROMOTE ANY
SPECIFIC FAITH CONTROLLED MINDSETS TO CONTROL THEIR FOLLOWERS IN ANY
KIND IN ANY FORMS SO THOSE HAVE THEIR ORGANIZATION REPRESENTING WITH ANY
FAITH CONTROLLED MINDSET OR SIMILAR KIND OF ORGANIZATIONS, SHOULD BE
EITHER RENAMED WITH EXCLUDING THEIR COMMUNISM MINDSET OR SHOULD BE
BANNED FOR PROMOTING DISHARMONY. POLITICAL PARTIES THOSE USE FAITH, RACE
OR ANY KIND OF DISCRIMINATORY ENTITY SHOULD BE BANNED AND SHOULD
EXCLUDED IN ELECTION PROCESS. IN ANY ART OF LIVING BASED ON GOD BELIEF
SYSTEM THEY FOCUSES MARRIAGE, BIRTH AND DEATH PART OF HUMAN LIFE TO MAKE
FAITH CONSTRUCT TO PROMOTE THEIR FAITH. GOVERNMENT SHOULD MAKE MARRIAGE
OFFICES IN ALL PARTS OF INDIA THAT ALLOWS ANY ADULT INDIANS FREE
MARRIAGE CENTER WITH A PROCESS THAT IS NOT BASED ON ANY FAITH SYSTEM AS
COMPULSORY PROCESS OF GOVERNANCE; IF THEY WISH THEY MAY GO FOR THEIR
TRADITIONAL METHOD WHICH IS OPTIONAL TO THEM BECAUSE, SOME CITIZENS FEEL
MARRIAGE SHOULD BE MEMORABLE FOR THEM, OR SOME MAKES THEIR MARRIAGE
CEREMONY MEMORABLE TO MAINTAIN THEIR SOCIAL STATUS. A STANDARD MARRIAGE
CEREMONY COST SHOULD BE MENTIONED BY GOVERNMENT TIME TO TIME FOR THOSE,
WHO GO FOR SOCIAL SHOW OF THE  MARRIAGE. IF MARRIAGE COST EXCEEDS
GOVERNMENT MENTIONED COSTS THAT WILL BE TAXABLE.
MARRIAGE OFFICES WILL DIGITALLY RECORD THE MARRIAGE AND ISSUE MARRIAGE
CERTIFICATE ACCORDINGLY. IF WE WILL HAVE POPULATION CONTROL LAW IN
FUTURE THESE OFFICES COULD BE USED TO RECORD THE NEWBORN INDIAN BABIES. 
IF IN FUTURE WE WILL HAVE UNIFORM CIVIL CODE THAT ALLOWS ANY NUMBER OF
WIVES (FREEDOM OF PRACTICING MONOGAMY AS WELL AS POLYGAMY BOTH) BUT
LIMITED (ONE-TWO) BABIES FROM ONE MALE PARTNER THOUGH MALE HAS ANY
NUMBER WIVES IT DOES NOT MATTERS; THEN THESE CENTERS CAN BE USED TO
REGISTER THEIR UNBORN BABIES I.E REGISTERING THE BABIES BEFORE ITS
BIRTH. REGISTERED UNBORN BABIES WILL GET ALL FREE GOVERNMENT BENEFITS
THAT OFFERED TIMES TO TIMES I.E.  NURSING HELP UP TO 5YRS; FREE
EDUCATION AND RESERVATION IN GOVERNMENT JOBS ETC. AFTER HIS BIRTH. EVERY
PART OF THE NATION THERE SHOULD BE FREE CREMATION HOMES
(ELECTRIFIED/BURIAL) AND LOCAL GOVERNMENT SHOULD HELP FREE SERVICE TO
CREMATE INDIANS AS WE HAVE FREE AMBULANCE SERVICE TO MINIMIZE INFLUENCE
OF FAITH SYSTEMS TO A LIFE OF AN FAITH CONTROLLED INDIAN. WHEN OUR
POPULATION WILL BE CONTROLLED AND IT WILL BE REDUCED TO LESS THAN TO
136->100->50 CRORES AND WE WILL HAVE ECONOMICALLY ENOUGH STRONG;
WHEN THOSE BABIES WILL BE OLDER I.E. AT THE AGE OF THEIR 60/65YR SHOULD
GET A LIFE SUPPORT PENSION FROM GOVERNMENT(SAY 40 THOUSAND/MONTH TILL
DEATH). HOMELESS WILL BE GIVEN SHELTER PROVIDED BY GOVERNMENT. LEGALIZED
FREE SEX
AND PAID SEX FOR PERMANENTLY UNMARRIED
CITIZENS OR FOR MULTI-SEX SEEKERS OR SEX ADDICTED SHOULD BE MONITORED BY
GOVERNMENT WHICH WILL MINIMIZE SEX OFFENSES IN INDIA. SEX IS A NATURAL
PHENOMENA IF WE WILL CONTROL IT STRICTLY, IT WILL CREATE MANY SOCIAL
EVILS THOUGH EVERY CITIZENS DON’T SEEKS PAID SEX OR LEGAL FREE SEX.
LEGAL PAID SEX SHOULD NOT BE CONSIDERED AS IMMORAL AND LEGALIZING TO
PAID SEX WITH A WELL DIGITIZED PLATFORM TO SUPPORTING AND REGULATING
THEIR SERVICES CAN MINIMIZE PIMP PROSECUTION, SEX RACKETS AND HUMAN
TRAFFICKING WITH NEXUS OF BUREAUCRATS & POLITICIANS. THOUGH
PROSTITUTION IS NOT ILLEGAL IN INDIA
BUT ITS NOT REGULATED AND MONITORED WELL. SINCE THERE WILL BE DIGITIZED
LEGAL PROCESS OF ACTIVITIES; EASILY SEX ACTIVITIES OF A MARRIED PERSON
WHICH INCLUDES EXTRAMARITAL SEX EVEN CAN BE MONITORED AND WE CAN
MINIMIZE CONJUGAL DEFORMITIES DUE TO LEGALIZATION OF PAID SEX
DIGITIZATION.  THOSE ADULT CITIZEN WANTS TO SELL THEIR SEX SERVICES THEY
SHOULD BE GIVEN LICENSE
INDIVIDUALLY TO PERFORM THEIR PROFESSION AND SHOULD GET SUPPORT FROM
GOVERNMENT FOR THEIR SERVICES WHICH SHOULD BE TAXED. EVERY PAID SEX OR
FREE LEGAL SEX ACTIVITIES SHOULD BE PERFORMED THROUGH GOVERNMENT
DIGITIZED PLATFORM LIKE WE USE IN NET BANKING OR E-COMMERCE PLATFORM
OTHERWISE IT WILL BE CONSIDERED AS ILLEGAL AND PUNISHABLE. PRIVATE
SERVICE GIVERS  SHOULD BE PROTECTED AND INSURED BY GOVERNMENT AND SHOULD
BE PROTECTED FROM THE ORGANIZED SEX SERVICES LIKE BROTHELS OR ESCORT
AGENCY SERVICES, PROSTITUTION SERVICES I.E. MONOPOLY MARKET FOR ACTIVE
FLESH TRADES. TRANSACTIONS ACTIVITIES & PRIVACY OF THE SERVICE
GIVERS AND SERVICE SEEKERS SHOULD BE IN ENCAPSULATED/ENCRYPTED FORM TILL
THERE IS AN INVOCATION OF OFFENSE DETECTED BY LAW ENFORCEMENT AGENCIES.
LEGALIZING PAID SEX CAN HELP TO CONTROL SEX OFFENSES
TO SOME EXTENT. NOT GIVING AN HONEST SOCIAL AND NATIONAL RECOGNITION TO
PAID SEX CREATES SOCIAL EVILS & CRIMES; WHERE PIMPS CONTROLLED
BROTHELS LIKE ORGANIZED SEX OFFENSE BECOMES THE PLACE OF THE SEX SLAVES.
SEX IS BASIC NEED OF HUMANS WHICH CAN’T BE AVOIDED. THE DEVELOPED
COUNTRIES LIKE THE USA, AUSTRALIA, CANADA, GERMANY, SPAIN, ETC. ALL
RECOGNIZE PROSTITUTION AS A SERVICE AND ALLOW THEM TO EARN THEIR LIVING
WITH RESPECT AND ALSO COLLECT TAXES ON THEIR EARNINGS. HERE SEXUAL
OFFENSE ACTIVITIES DISCUSSED MORE BECAUSE ITS DIRECTLY RELATED TO FAITH
SYSTEM; MANY FAITH SYSTEM AND THEIR MANAGING EXECUTIVES MOST OF THE TIME
CAUGHT IN SEX OFFENSES. YOU CAN FIND THOSE GIVE LECTURES AND TEACH
CELIBACY OR TEACHING HOW TO BEING HONEST TO FEMALES THEY OFTEN CAUGHT
WITH SEX OFFENSES; BECAUSE THOUGH THEY TEACH THEIR FOLLOWERS HOW TO 
SUPPRESS AND REGULATE SEX BUT THEY THEMSELVES GOT VICTIMIZE OF SEX
DESIRES DUE TO SUPPRESSING SEX; SO MOST OF THE TIME THEY COMMIT SEX
OFFENSES. YOU CAN FIND LOT OF EXAMPLES HOW ISLAMIC & CHRISTIANITY
CLERICS INVOLVED IN SEX OFFENSES. BRAHMANISM HAS CREATED A RELIGIOUS WAY
TO ENJOY SEX FROM POOR  CLASS MAKING DEVDASI PRATHA. THOUSANDS REASONS
ARE THERE FEMALES HAVE BEEN USED AS SEX OBJECTS, BUT THEY DID NOT GOT
BENEFITED FOR THEIR SERVICES WHERE MOST OF THE CASE ALWAYS BLACKMAILED,
TORTURED, EXPLOITED, SUPPRESSED AND OPPRESSED. MANY REASONS ARE THERE
THOSE COME IN PROSTITUTION. NOBODY WILL WISH TO COME IN THIS PROFESSION
ACCORDING TO HER OWN WILL IF HER SOCIOECONOMIC STANDARD IS HEALTHY IN
MAJOR CASES, BUT MANY FEMALES EVEN CHOOSE THIS PROFESSION DUE TO THEIR
HYPER SEXUALITY AND EASY WAY TO INCOME THOUGH HAVE ANY EDUCATION OR
WITHOUT ANY EDUCATION. IF YOU DON’T KNOW YOU MUST KNOW SOME CELEBRITIES
THOSE DON’T HAVE EVEN ANY SOCIOECONOMIC PROBLEMS THEY DEMAND MORE THAN
RS.5 LAKHS PER HOUR FOR THEIR PRIVATE SERVICES.
WHERE
AN EDUCATED ADULT STRUGGLES AFTER FINISHING HIS/HER EDUCATION BUT AN
UNEDUCATED ADULT WITH THIS PROFESSION MAKES HUGE MONEY THAN AN EDUCATED
ONE. REASONS MAY BE WHATEVER BUT THERE SHOULD NOT BE A REASON OF
ENFORCEMENT WHERE THEY ARE FORCED TO DO THAT PROFESSION TO MAKE RICH
OTHERS. INDIA’S PAID SEX INDUSTRY IS MORE THAN $8 BILLION I.E. MORE THAN RS.5,81,88
CRORES PER YEAR. WE CAN FIND EVEN PSEUDO MORAL PREACHERS THOSE HAVE
ORGANIZED SEX OFFENSES WITH THE NEXUS OF POLITICIANS AND POLICE.
WHITE-HATED CRIMINALS THOSE HAVE WELL SOCIAL STATUS IN SOCIETY THEY LOVE
SEX BUT DON’T FEEL WELL WITH OPEN PROSTITUTION INDUSTRY SO FAKE
RELIGIOUS BABA AND THEIR INDUSTRY WORKS FOR THEM.
WE
GET MANY SADHUS/BABAS ARE INVOLVED IN SEX OFFENSES WHICH IS ONLY DUE TO
SUPPRESSION OF SEX IN OUR FAITH SYSTEM AND DEFORMITY SOCIAL SYSTEMS
THOSE SUPPRESS SEX. ANOTHER FACE OF SOME RELIGIOUS ORGANIZATION IS MOST
OF THE TIME THEY CHOOSE THE FAME OF SADHU/BABA AND RELIGIOUS BASE TO RUN
THEIR SEX INDUSTRY COVERING IT WITH A RELIGIOUS FAITH SYSTEM. ENFORCING
TO A CITIZEN FOR PAID SEX PROFESSION SHOULD BE RIGOROUSLY PUNISHABLE.
RAPE AND MURDER SHOULD BE PUNISHABLE BY VISION BLOCK FOR SPECIFIC TERMS;
LIKE VISION BLOCK FOR A MURDERER UP TO 15YEARS AND FOR A RAPIST 7 YRS
WITHOUT SENDING THEM TO JAIL. NO VISION WILL MAKE MINIMUM POSSIBILITIES
OF CRIMES; BECAUSE I HAVE NEVER HEARD ANY BLIND HUMAN COMMITTED ANY
CRIMES. ONCE WE WILL IMPLEMENT VISION BLOCK PUNISHMENT FOR RAPE AND
MURDER LETS SEE HOW MANY RAPE AND MURDER CASES WILL BE COMMITTED IN OUR
SOCIETY. ALL BLIND BELIEFS IN ALL RELIGIONS SHOULD BE EXPOSED IN ALL
MEDIAS AND PEOPLES OF THE NATION SHOULD BE RATIONALIZED. ALL INDIANS
SHOULD BE ALLOWED TO ANY GOD HOMES WITHOUT ANY RESTRICTIONS AND
DISCRIMINATION WHETHER THEY FOLLOW  OR NOT FOLLOW THAT FAITH; IT DOES
NOT MATTERS. THOSE WILL OBJECT TO FREEDOM OF ENTERING TO ANY GOD HOMES
THEY SHOULD BE PUNISHED. ALL HINDU DEITIES SHOULD BE EXPOSED BECAUSE
MOST OF THEM ARE MIND-BORN IDENTITIES OF STUPID VEDIC PROMOTERS; WHICH
MEANS ONLY MIND BORN NON-EXISTING IMAGINATIVE IDENTITIES CONTROLLING THE
PHYSICALLY EXISTING HUMAN’S BRAIN BY CON THEO-SOCIOPATHS FOR THEIR SELF
AND ORGANIZED BENEFITS. CON VEDIC PROMOTERS MADE MANY IMAGINATIVE
CONSTRUCTS TO CONTROL AND FOOL THE INDIAN ROOT NATIVES. THEY FED LIES,
IGNORANCE, BLIND BELIEFS, DELUSIONS AND IRRATIONALITY TO THEIR BRAINS
AND MAKING GOD FAITH AS A PSYCHOLOGICAL OPIUM TO THEM FOR DECADES. WHICH
MAKES FOLLOWERS PARTIAL PSYCHOLOGICAL PARANOID AND STUPID.
ANY
INDIANS SHOULD HAVE FREEDOM OF LEARNING ANY FAITH, PRACTICING ONE OR
MULTI FAITH OR NO FAITH AND EVEN SHOULD BE ELIGIBLE FOR BEING A CLERIC
TO THAT FAITH IF HE/SHE POSSESS ENOUGH KNOWLEDGE IN THAT FAITH WITHOUT
ANY DISCRIMINATION, WE DON’T NEED TO FOLLOW THE ORIGIN OF THE FAITH OR
WHAT THEIR JURISTS AND THEOLOGIANS SAID IN THEIR FAITH SYSTEM; IF IT IS
PRACTICED BY OUR CITIZENS AND IN OUR DEMOGRAPHIC REGIONS IT SHOULD
FOLLOW AND UNDER GO OUR LAWS. ANY INDIANS SHOULD HAVE RIGHTS TO BELIEVE
IN ANY FAITHS, NO FAITH OR MULTI FAITHS AS HE/SHE HAS INTERESTED IN;
THERE SHOULD NOT BE ANY MONOPOLY POSSESSION TO HIS/HER BRAIN BY ANY
HEGEMONIC FAITH SYSTEM; BUT ANY CRIMES DONE EVEN IN THE NAME OF ANY
FAITH SHOULD NOT BE EXCUSED AND SHOULD BE PUNISHABLE BY INDIAN LAWS. 
NEXT
STEP IS, PERSONAL LAWS SHOULD BE ELIMINATED AND WE SHOULD HAVE
COMPULSORY PRE-CRIME LAWS. WE ARE ONE NATION SO LAWS SHOULD BE SAME FOR
ALL WITHOUT ANY PERSONAL LAWS.


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Nazism
and Fascist Murderer of democratic institutions and Master of diluting
institution (Modi) by tampering the fraud EVMs/VVPATs to win elections

Nazism and Narendra Modi: The ideological influence on India’s next Prime Minister

imagmes modi_04

Further to the previous detailed Loonwatch article about Narendra Modi and the rise of India’s neo-fascist Far-Right, some more facts have surfaced. Readers may be particularly interested in the following:

1. According to Outlook India and Forbes India, the colour photo at the top of this article was taken at a meeting of the paramilitary ultranationalist
“Rashtriya Swayamsevak Sangh” (“RSS”) near Ahmedabad in Gujarat, India
in September 2009. Narendra Modi has been an active member of the RSS
for the entirety of his political career, and can be seen openly
performing a modified Nazi salute alongside a number of his fellow RSS
members.

The nature of that salute and the
uniforms worn by the RSS members in the photo is not a coincidence. As
discussed in the main part of this article further below, the RSS’s core
ideology is explicitly and directly influenced by Hitler and Third
Reich-era Nazism.

2. Narendra Modi is currently predicted
to become 1.2 billion-population, nuclear-armed India’s next Prime
Minister. He is campaigning as a member of the Bharatiya Janata Party (“BJP”), which is effectively the political wing of the RSS. In fact, a BJP spokesperson even recently described the RSS as the “ideological fountainhead” of the BJP.

3. A Caravan magazine article from 2012 comprehensively details
Narendra Modi’s career trajectory, from his early membership of the
RSS, to his eventual involvement with the BJP, to his current role as
Chief Minister of India’s Gujarat state. The article includes extensive
information on Modi’s specific political manouverings during the course
of his career; it is very revealing. As the article also mentions,
India’s then-Prime Minister Atal Bihari Vaypayee wanted to remove Modi
as Gujarat’s Chief Minister after the anti-Muslim riots in Gujarat in
2002. Vajpayee even publicly admonished Modi for his sectarian and
bigoted attitudes.

The article also mentions the following
fact: In late 2001, during the tenure of the previous BJP Chief Minister
of Gujarat, Modi complained to the senior BJP leadership in Delhi that
the CM was “interested only in development, but not advancing the stated
goals of Hindutva [Hindu Nationalism]”. This certainly adds weight to
suspicions that Modi’s current newfound public emphasis on his alleged
interest in “development” may actually be a Trojan Horse for a far more
dangerous agenda.

4. The New York Times have recently published an informative article summarising the timeline of the Gujarat 2002 riots and the subsequent sequence of events involving Narendra Modi.

5. The BJP’s recently-released 2014 election manifesto
includes a declaration that a Modi national government would reconsider
India’s “no first strike” nuclear weapons policy, which was originally
implemented by Atal Bihari Vajpayee during the previous BJP government. The Hindu have subsequently confirmed the following: In 1999, the RSS’s mouthpiece Organiser
actually tried to convince then-Prime Minister Vajpayee to launch a
nuclear attack on Pakistan. Addressing the following directly to
Vajpayee, the RSS stated: “Arise, Atal Behari! Who knows if fate has
destined you to be the author of the final chapter of this long story.
For what have we manufactured bombs? For what have we exercised the
nuclear option?“
. Vajpayee obviously ignored the RSS’s belligerent statements.

The Hindu’s article also contains details
on India and Pakistan’s respective nuclear arsenals, including India’s
current plans to significantly increase its number of nuclear warheads.
The RSS leadership have publicly backed
Narendra Modi as their choice for India’s Prime Minister and
simultaneously reiterated that Modi is an RSS activist, and the RSS as a
whole have been heavily involved in supporting Modi’s election
campaign.

6. The Economist recently published a lead article
in which the magazine has formally refused to endorse Narendra Modi as a
suitable Prime Minister for India. Amol Rajan, the Indian-born editor
of the The Independent has also personally written an article condemning Modi. Furthermore, The Times has published an article
warning that Modi will cause huge problems both domestically and
internationally; the start of the article also notes Modi’s similarity
to Hitler.

7. The Guardian recently published an open letter
signed by very senior British lawyers, senior Indian-origin academics
at Harvard and the London School of Economics, and a number of famous
Indian-origin writers and artists condemning Narendra Modi and warning
about the dangers he poses for India. Multiple British Indian academics
have written similar letters to The Guardian.

8. The Independent recently published an open letter
signed by more than 70 academics (mostly British Indians) at multiple
universities in the UK, condemning Narendra Modi and warning about the
dangerous ramifications of Modi achieving power in India.

9. Approximately 60 leading figures from India’s Bollywood film industry have signed an open letter warning about the dangers of voting for Narendra Modi. Hundreds of Indian civil rights groups
have also mobilised at the grassroots level across India, with the aims
of opposing Modi and a possible “communal [sectarian] takeover” of the
country, providing a “strong and viable opposition to the forces of
fascism at the national level”, and “safeguarding [Indian] democracy and
the Indian Constitution”.

10. Referring to Narendra Modi’s role in
the Gujarat 2002 riots, many of his apologists and supporters are
claiming that he has been “given a clean chit” (ie. exonerated) by
India’s Supreme Court, based on the report of the Supreme
Court-appointed Special Investigation Team (“SIT”). However, this claim
is completely false. Not only has the Supreme Court accused Modi of
being a “modern-day Nero” at the very least, but the SIT’s report can be
read in full online here.
Amongst other things, the SIT report confirmed that Modi’s Gujarat
state government is guilty of destroying a huge amount of incriminating
evidence, including completely destroying the records of police
communications and government meetings during the riots. The SIT report
also confirmed multiple incidents where Modi’s conduct was divisive and
prejudiced against Gujarat’s Muslim population; as Gujarat’s Chief
Minister, Modi was therefore in violation of his constitutional duty to
protect the life and property of every citizen of Gujarat state.

Equally damningly, the SIT report
confirmed that Modi’s Gujarat state government assigned an unusual
number of public prosecutors involved with the RSS and VHP to cases
against people accused of perpetrating the anti-Muslim riots. There have
been relatively few convictions compared to the actual number of
rioters. Bear in mind that the RSS and VHP were among the main
ringleaders of the violence.

Also note that the SIT report confirmed
that (a) Modi claimed to have been unaware of the first massacre during
the riots (at the Gulbarg Society area of Ahmedabad) for as long as 5
hours after the atrocity; Modi specifically claimed that he only heard
about it during a meeting at his house that evening, (b) there were
numerous communications between police officers during the course of the
siege and subsequent massacre, and (c) Modi was praised for holding a
series of meetings with police officers throughout the day in order to
continuously monitor the violence. Readers will note the glaring
contradiction in this narrative and can draw their own conclusions about
the implications.

Furthermore, the Supreme Court also appointed an amicus curiae. Based on the SIT’s own findings, the
senior Supreme Court lawyer and former Additional Solicitor General
& Vice-President of the Supreme Court Bar Association
has
recommended that Modi should be put on trial and has concluded that
there is indeed sufficient evidence to prosecute Modi on multiple
criminal charges, including: (a) Promoting enmity on grounds of
religion, (b) Making assertions prejudicial to national integration, (c)
Being a public servant disobeying the law, with intent to cause injury
to people, and (d) Making statements creating or promoting enmity and
hatred. Full details via the Times of India and Tehelka.
According to Indian law, guilty verdicts on all these charges would
result in Modi being sentenced to up to 10 years in prison.

A case can of course also be made for
prosecuting Modi via the International Criminal Court at The Hague and
putting him on trial there.

Readers here in the West may be interested to know that multiple British citizens of Indian origin were also murdered
by the rioters; a number of British Members of Parliament have
correspondingly confirmed their support for prosecuting Modi and
continuing to ban him from the UK “irrespective of the results of the
upcoming Indian elections until he has been brought to account for his
actions in fermenting racial and religious violence and bigotry”.

11. It is worth noting the following fact
regarding the attack against the train carrying Hindu pilgrims in 2002,
which ostensibly caused the anti-Muslim riots: The people responsible
for the attack have never actually been identified.
Despite the fact that there was absolutely no evidence of the
identities of the perpetrators, at the time Narendra Modi promptly
issued a press release declaring “This is not a mere communal event but a one-sided collective terrorist attack by one community [ie. the entire Muslim population]”.

Furthermore, in a foretaste of the depths
of barbarity to come, Modi also took the following actions: Instead of
treating the victims and their families with respect by handing over the
bodies to the grieving relatives, like some twisted medieval king Modi
decided to let the VHP publicly parade the burnt, mutilated corpses
through the streets of the city of Ahmedabad. Full details via the Indian Express and Kafila.

12. Anti-Muslim riots in Gujarat rapidly ensued. The previous Loonwatch article on Narendra Modi
included extensive details on a number of these massacres (readers are
strongly advised to familiarise themselves with that article if they
have not done so already), but it is worth summarising the following
incident too: The first location attacked was the Gulbarg Housing Society,
a residential area in Ahmedabad whose inhabitants were mostly
upper-middle-class Muslims. One of these properties was owned by Ehsan Jafri,
who also happened to be a former Member of Parliament for the Congress
party; many of Jafri’s neighbours along with Muslims from nearby areas
had gathered at his house too, since it was expected that Jafri’s status
as a veteran MP would give them safety. A huge baying mob had gathered
outside the housing society, armed with swords, petrol bombs and cycle
chains. After they broke into the complex, they proceeded to slaughter
69 of the inhabitants, at least 35 of whom were burned alive. Women were
also raped and then killed. Children were not spared either.

Ehsan Jafri himself made numerous phone
calls asking for help, contacting Gujarat’s Director-General of Police,
Ahmedabad’s Police Commissioner, Gujarat state’s Chief Secretary, and
dozens of others. No assistance ever came. Ultimately, Jafri even
directly phoned Modi. As confirmed by Caravan and The Telegraph,
far from offering assistance, Modi responded by verbally abusing Jafri,
and even taunted him by expressing surprise that Jafri was still alive.
It was at this point that Jafri turned to his family members and told
them that there was no hope of rescue. When the killers finally reached
Jafri, they stripped him of his clothes, took him outside, beat him to
the ground, and publicly paraded the 72-year-old man naked. They also
repeatedly tried to force Jafri to sing Hindu prayers; when he refused,
they beat him with swords and incrementally cut off his fingers, hands
and legs. The dying & dismembered Ehsan Jafri was then thrown onto a
burning wooden pyre and burned alive.

13. Investigative journalists conducted
an interview with one of Ehsan Jafri’s killers; an English-language
transcript of that interview is available here. Jafri’s horrific murder occurred in full sight of his now-75-year-old wife, who was watching from a balcony; she is still fighting for justice.

14. Referring to the Gujarat riots as a whole, The Guardian confirmed
that some of the murderers actually poured chemicals on the victims in
order to ensure that their flesh was completely burned off. Furthermore,
The Guardian’s own correspondent in India at the time personally witnessed
local policemen actively co-ordinating attacks against ordinary
Muslims, accompanying the perpetrators as they torched village fields
and shooting at the Muslim farmers who tried to stop them.

15. It is worth noting that Gujarat’s state police is under the jurisdiction of Amit Shah,
who is Gujarat’s Home Minister and Narendra Modi’s right-hand-man. Like
Modi, Shah also has an extensive history of involvement with the RSS.
India’s English-language NDTV news channel recently speculated that Shah
will be India’s Deputy Prime Minister in a Modi national government.
Shah is currently being prosecuted on multiple charges of murder, the
illegal surveillance of ordinary Indian citizens, and being the head of
an extortion syndicate.

16. Estimates of the number of people
killed during the anti-Muslim riots range from 1000-2000. Approximately
200,000 people were also displaced. Narendra Modi’s Gujarat state
government refused to relocate the Muslim victims of the riots; Modi
even disparagingly described their refugee camps as “baby-making
factories”. Furthermore, in an echo of Jewish ghettos in Nazi-occupied Europe,
areas of Gujarat with large Muslim populations are now increasingly
becoming isolated sites of poverty and deprivation; basic state
infrastructure such as water, roads and sewage systems are not being
extended to them; in some cases, large garbage dumps of rotting (and
potentially toxic & dangerous) waste material from multiple nearby
hospitals have been placed near these populations. The New York Times has confirmed this in a detailed article about Ahmedabad’s largest Muslim ghetto, containing 400,000 people.

17. The Indian filmmaker Rakesh Sharma has created an acclaimed documentary about the Gujarat riots and their aftermath, titled Final Solution. The full 2.5 hour film is available online via Youtube here.
It specifically draws accurate parallels with political developments in
Nazi Germany in the early/mid-1930s. Sharma is currently involved in a high-profile argument
with the Bollywood actor Anupam Kher, as the latter was a member of the
censor board committee that previously banned Sharma’s film in India;
it is worth noting that Kher’s wife [the actress Kirron Kher] is
currently campaigning as a BJP politician and is therefore allied to
Narendra Modi.

18. India’s total Muslim population is
170 million; the country’s total Christian population is approximately
30 million. It is not just Muslims who are the primary targets of “Hindu
Nationalist” extremists; as documented in the main part of this article
below, specifically the section discussing the RSS’s core ideology,
Christians are also at risk. In fact, as discussed in the previous Loonwatch article and in much more detail in Caravan
magazine, Narendra Modi is the main political patron of Swami
Aseemanand, a senior RSS leader who was responsible for anti-Christian
riots involving mass-murder, forced conversions to Hinduism, the
destruction of dozens of churches, and the rape of nuns. Aseemanand is
also on record
as admitting that the RSS leadership personally authorised a series of
terrorist attacks across India, deliberately targeting innocent Muslims
for mass-murder.

19. Readers are strongly advised to read this excellent article in The Hindu
by Dr Nissim Mannathukkaren, an Associate Professor at a Canadian
university. The article eloquently summarises the core moral issues of
the situation as a whole, including the spurious nature of the arguments
used by Narendra Modi’s apologists; as Dr Mannathukkaren writes in the
final paragraph of his article, “Fascism is in the making when economics
and development are amputated from ethics and an overarching conception
of human good, and violence against minorities becomes banal”.

Furthermore, Cambridge University’s Dr Priyamvada Gopal has written a very good article in The Guardian which succinctly discusses many of the facts that the previous Loonwatch article on Modi also highlighted.

20. Referring to his role in the Gujarat riots, Narendra Modi recently declared
“If I am guilty, hang me in the street”. Ironically, this was indeed
what eventually happened to one of Modi and the RSS’s ideological
predecessors, the Italian fascist dictator Mussolini. Furthermore, Modi
also recently declared
in a speech that “A government that cannot protect its own people
should not stay in power even for a minute”; considering what happened
in Gujarat in 2002 under Modi’s own state government, readers will note
the hypocrisy.

At the end of the Guardian article
mentioned in #19, Dr Priyamvada Gopal proposed that Western governments
should terminate relations with a Modi national government if he wins
the election in India. There are of course arguments both for and
against the feasibility and practicality of such measures; it is also
possible that realpolitik will force Modi to moderate his stance one he
is Prime Minister (due to foreign trade/diplomatic ties, or if the BJP
has to form a coalition with other Indian parties). Nevertheless,
Western governments, intelligence agencies and business leaders should
certainly be apprised of the true ideology of a Modi regime. For the
international public record, these facts will therefore be reiterated
and expanded below.

******************************************************************

”HINDUTVA”/“HINDU NATIONALISM”, NAZISM, NARENDRA MODI AND THE RSS

Via The Independent:

Hindu fundamentalism, also called Hindutva, is driven
by a trio of organisations in India called the Sangh Parivar – the
family. The RSS is an ultra-conservative group that demands unflinching
patriotism and preservation of Hindu culture; the VHP is their religious
arm; the BJP is the political arm and India’s main opposition party.
There are smaller offshoots too including a violent paramilitary wing
called the Bajrang Dal and the hardline Shiv Sena party in Mumbai whose
founder adored Hitler.

“Hindu nationalism is built on the idea that India is a Hindu
majoritarian nation, with Muslims and Christians cast as the minority,
‘other’,” Rahul Verma, a journalist and researcher on the subject, says.
He says Hindu nationalism in recent years has fed off the Islamophobic,
post-9/11 “Muslim terrorist” narrative.

Chetan Bhatt, the director at the Centre for the Study of Human
Rights at the London School of Economics, has also spent years studying
this movement. “Narendra Modi has been an activist for the Hindu
far-right paramilitary RSS and its affiliates for the entirety of his
political life. He remains committed to the supremacist ideology of
Hindutva which says that India should be an exclusive Hindu nation
state in which minorities are treated as second-class citizens or
worse.”

1. V.D. SAVARKAR AND “HINDUTVA”

Savarkar
(1883-1966) coined the term “Hinduvta”, ie. Hindu Nationalism. Narendra
Modi openly describes himself as a “Hindu Nationalist”. Savakar wrote
numerous propaganda texts promoting this ideology and has been one of
its most influential figures. Savarkar was an atheist, which possibly
explains why Hindutva is stripped of Hinduism’s admirable pluralistic
religious ideals and ethical principles.

Savarkar was also one of the leaders of the Hindu Mahasabha,
a Far-Right Indian political party that multiple senior RSS founders
were also heavily involved with. The party’s core ideology is
essentially the same as that of the RSS.

The Hindu Mahasabha did not actively
support agitations against British rule in India. Under the leadership
of Mahatma Gandhi, the mainstream Indian independence movement led
several nationwide campaigns of non-violent civil disobedience; the
Hindu Mahasabha refused to endorse any of these campaigns and
participated in the legislative councils established by the British,
which were otherwise boycotted by Gandhi’s movement and most of the
Indian population.

Many readers will be aware of the following fact: In 1948, a year after India’s independence, a former member of the RSS
murdered Gandhi, primarily due to the latter’s desire for Hindu-Muslim
unity and his opposition to anti-Muslim bigotry. (Gandhi was also
staunchly opposed to Nazism and fascism). Furthermore, during the 1960s,
a formal judicial investigation in India (known as the Kapur
Commission) concluded
that Savarkar had been part of the conspiracy to kill Gandhi; the
assassins had even personally visited Savarkar shortly beforehand, who
blessed them “Be successful and return”. All of the assassins were prominent members of the Hindu Mahasabha.

Savarkar is on record as repeatedly
endorsing Hitler, the Nazis, and their treatment of religious
minorities. Examples of Savarkar’s statements are listed below.

(a) Praises Hitler, Nazism and Fascism:

[‘Speech on India’s Foreign Policy’, Poona, 3.11.1938,
quoted in “Veer Savarkar’s Whirlwind Propaganda”, A.S. Bhinde, Bombay,
1941, page 51-52] “Hitler knows better than Pandit [Jawaharlal] Nehru
does what suits Germany best. The very fact that Germany or Italy has so
wonderfully recovered and grown as powerful as never before at the
touch of the Nazi or Fascist magical wand is enough to prove that those
political ‘isms’ were the most congenial tonics their health
demanded…Pandit Nehru went out of his way when he took sides in the name
of all Indians against Germany and Italy. Pandit Nehru might claim to
express the Congress section in India at the most. But it should be made
clear to the German, Italian or Japanese public that [tens of millions]
of Hindu Sanghatanists in India who neither Pandit Nehru nor Congress
represents cherish no ill-will towards Germany or Italy or Japan or any
other country in the world simply because they had chosen a form of
Government or constitutional policy why they thought suited best and
contributed most to their national solidarity and strength.”

[Savarkar, speech in 1940]:
“There is no reason to suppose that Hitler must be a human monster
because he passes off as a Nazi…..Nazism proved undeniably the savior of
Germany under the set of circumstances Germany was placed in.”

(b) Praises expansionist Nazi Germany and multiple aspects of Nazi ideology:

After Nazi Germany’s invasion of
Czechoslovakia in March 1939, Savarkar’s Hindu Mahasabha (1) explicitly
adopted a pro-Nazi stance and (2) explicitly drew parallels between
Hindutva and Nazism’s “Aryan” cult.

[‘Speech on India’s Foreign Policy’, Poona, 1938, quoted
in “Veer Savarkar’s Whirlwind Propaganda”, A.S. Bhinde, Bombay, 1941,
page 53] ”Germany was perfectly justified in uniting the Austrian and
Sudeten Germans under the German flag…The fact is that when Germany was
weak, they [the British] partitioned [her] piecemeal. Now that Germany
is strong, why should she not strike to unite all Germans and
consolidate them into a pan-German State and realise the political dream
which millions of German people have cherished.”

[Via M. Casolari, Hindutva’s foreign tie-up in the 1930s: archival evidence]
In 1939, Savarkar’s Hindu Mahasabha celebrated Germany’s ‘solemn
revival of Aryan culture, the glorification of the Swastika, her
patronage of Vedic learning, and the ardent championship of the
tradition of Indo-Germanic civilisation’.

[Direct quote from the Hindu Mahasabha spokesman’s speech
in 1939] “Germany’s solemn idea of the revival of the Aryan culture,
the glorification of the Swastika, her patronage of Vedic learning and
the ardent championship of the tradition of Indo-Germanic civilization
are welcomed by the religious and sensible Hindus of India with a
jubilant hope. Only a few Socialists headed by Pundit J. Nehru have
created a bubble of resentment against the present government of
Germany, but their activities are far from having any significance in
India. The vain imprecations of Mahatma Gandhi against Germany’s
indispensable vigour in matters of internal policy obtain but little
regard in so far as they are uttered by a man who has always betrayed
and confused the country with affected mysticism. Germany’s crusade
against the enemies of Aryan culture will bring all the Aryan nations of
the world to their senses and awaken the Indian Hindus for the
restoration of their lost glory.”

[Via C. Jaffrelot, “The Hindu Nationalist Movement in
Indian Politics”, Hurst, London, 1996, pages 51-52] The Nazi newspaper
“Vokischer Beobachter” reported on Savarkar’s speeches in exchange for
the promotion of Germany’s anti-semitic policies in India.

[Via M. Casolari, ‘Hindutva’s foreign tie-up in the
1930s: archival evidence’] This resulted in Savarkar receiving a copy of
[Hitler’s autobiography] Mein Kampf from Germany.

(c) Duplicates Nazi concept of a “Fatherland”:

[From Savarkar’s propaganda book Hindutva or Who is a Hindu]
“The Aryans who settled in India at the dawn of history already formed a
nation, now embodied in the Hindus…..Hindus are bound together not only
by the love they bear to a common Fatherland and by the common blood
that courses through their veins and keeps our hearts throbbing and our
affection warm but also by the of the common homage we pay to our great
civilization, our Hindu culture.”

(d) Explicitly compares Indian Hindus and Muslims to Germans and Jews:

[Savarkar speaking at the 20th session of the Hindu
Mahasabha, held in Nagpur in 1938] “If you call it an Indian Nation it
is merely an English synonym for the Hindu Nation. To us Hindus,
Hindustan and India mean one and the same thing. We are Indians because
we are Hindus and vice versa…It is absurd to call us a community in
India. The Germans are the nation in Germany and the Jews a
community…..Even so the Hindus are the nation in India – in Hindustan,
and the Muslim minority a community”

[Savarkar speaking at the 21st session of the Hindu
Mahasabha, held in Calcutta in 1939] “Today we Hindus from Kashmir to
Madras and Sindh to Assam will be a nation by ourselves – while the
Indian Muslims are on the whole more inclined to identify themselves and
their interests with Muslims outside India than Hindus who live next
door, like Jews in Germany.”

(e) Explicitly states that Indian Muslims should be treated the way Nazis treated German Jews:

[Via V.D. Savarkar, “Hindu Rashtra Darshan”, G. Khare,
Bombay, 1949, page 65] “If they [Indian Muslims] grow stronger they can
play the part of Sudeten Germans alright. But if we Hindus in India grow
stronger in time these Muslim friends of the League type will have to
play the part of German-Jews instead. We Hindus have taught the Shakas
and the Huns already to play that part pretty well. So it is no use
bandying words till the test comes. The taste of the pudding is in its
eating.”

(f) Explicitly advocates the “Two Nation Theory”, reiterates parallels with Germany and Jews:

[Savarkar presiding over the 19th Hindu Mahasabha in
1937] “I warn the Hindus that the Mohammedans are likely to prove
dangerous to our Hindu Nation… India cannot be assumed today to be a
Unitarian and homogenous nation, but on the contrary there are two
nations in the main: the Hindus and the Muslims in India.”

[Savarkar, 15 August 1943, confirmed by the “Indian
Annual Register” 1943 vol.2 page 10] “I have no quarrel with Mr Jinnah’s
two-nation theory. We, Hindus, are a nation by ourselves and it is a
historical fact that Hindus and Muslims are two nations.”

[Savarkar presiding over the 20th Hindu Mahasabha in
1938] “The original political sin, which our Hindu
Congressites…committed at the beginning of the Indian National Congress
movement and are persistently committing still of running after the
mirage of a territorial Indian Nation and of seeking to kill as an
impediment in that fruitless pursuit the lifegrowth of an organic Hindu
Nation.….We Hindus are a Nation by ourselves because religious, racial,
cultural and historical affinities bind us intimately into a homogenous
nation.”

[Savarkar, October 1938] “A nation is formed by a
majority living therein. What did the Jews do in Germany? They being in
minority were driven out from Germany.”

[Savarkar, July 1939] “Nationality did not depend so much
on a common geographical area as on unity of thought, religion,
language and culture. For this reason the Germans and the Jews could not
be regarded as a nation.”

(g) Denigrates historical Hindu
warrior codes of chivalry towards women and explicitly states that Hindu
men should rape Muslim women:

[From Savarkar’s propaganda book The Six Glorious Epochs of Indian History,
specifically the chapter “Hindu Chivalry Towards Enemy Women”] “The
Muslim women never feared retribution or punishment at the hands of any
Hindu for their heinous crime. They [Hindus] had a perverted idea of
woman-chivalry…..Muslim women were sure that even in the thick of
battles and in the confusion wrought just after then neither the victor
Hindu Chiefs, nor any of their common soldiers, nor would any civilian
ever touch their hair. For ‘albeit enemies and atrocious, they were
women’ ! Hence, even when they were taken prisoner in battles the Muslim
women — royal ladies as also the commonest slaves — were invariably
sent back safe and sound to their respective families ! Such incidents
were common enough in those times. And this act was glorified by the
Hindus as their chivalry towards the enemy women and the generosity of
their religion !

…..The souls of…..millions of aggrieved [Hindu] women might have
perhaps said, ‘Do not forget, O, Your Majesty, Chhatrapati Shivaji
Maharaj [the 17th Century Maratha leader]…the unutterable atrocities and
oppression and outrage and committed on us by the Sultans and Muslim
noblemen and thousands of others, big and small. Let those Sultans
and their peers take a fright that in the event of a Hindu victory our
molestation and detestable lot shall be avenged on the Muslim women.
Once they are haunted with this dreadful apprehension that Muslim
women, too, stand in the same predicament in case the Hindus win, the
future Muslim conquerors will never dare think of such molestation of
Hindu women…..It was the suicidal Hindu idea of chivalry to women
which saved the Muslim women…..Their womanhood became their shield…..But
because of the then prevalent perverted religious ideas about chivalry
to women, which ultimately proved highly detrimental to the Hindu
community, neither Shivaji Maharaj nor Chimaji Appa could do such wrongs
to the Muslim women.

(h) Continues denigrating historical
Hindu chivalry towards Muslim women, explicitly states that Muslim women
should be forcibly converted to Hinduism:

[From Savarkar’s propaganda book “The Six Glorious Epochs
of Indian History”, specifically the chapter “Hindu Chivalry Towards
Enemy Women”] “Still worse was the ridiculous idea, which the Hindus of
those times entertained, that it was a sin to convert a Muslim woman to
Hinduism…..Naturally, even in the midst of a Hindu community and the
Hindu state they were secure against any attempt by the Hindus at
abducting them or their forcible conversion to Hinduism. Exceptions
however were very rare.

Under these circumstances, the Muslim feminine class was left
seraphically free from any chastisement or penalty for their share of
the crimes perpetrated against the Hindu woman-world…..”

(i) Denigrates Buddhism’s principle of universal brotherhood:

[From Savarkar’s propaganda book Essentials of Hindutva,
specifically the chapter “Buddhism – a universal religion”] “Buddhism
had made the first and yet the greatest attempt to propagate a universal
religion…..As long as the whole world was red in tooth and claw and the
national and racial distinction so strong as to make men brutal, so
long if India had to live at all a life whether spiritual or political
according to the right of her soul, she must not lose the strength born
of national and racial cohesion. So the [Hindu] leaders of thought and
action grew sick of repeating the [Buddhist] mumbos and jumbos of
universal brotherhood…..”

In the previous chapter, Savarkar had
already disparagingly referred to what he called “the mealy-mouthed
formulas of Ahimsa [non-violence] and universal brotherhood”.

(j) Promotes collaboration with British colonial authorities, refuses to support mainstream Indian independence movement:

Savarkar was originally involved in
activities opposing the British colonial rule of India; he primarily
advocated violent revolution and assassinations. After a member of
Savarkar’s revolutionary group killed a British official, British
authorities arrested and jailed Savarkar, sentencing him to life
imprisonment in the Andaman Islands. It was during his incarceration
that Savarkar wrote his “Hindutva” treatise (in the early 1920s), which
unequivocally depicted Muslims as the primary enemy.

Within a year of his imprisonment,
Savarkar also repeatedly contacted British authorities, appealing for
clemency; for example, in a sycophantic letter dated November 1913,
Savarkar wrote the following:

[Savarkar] “If the government in their manifold
beneficence and mercy release me, I for one cannot be but the staunchest
advocate of constitutional progress and loyalty to the English
government which is the foremost condition of that progress…..Moreover,
my conversion to the constitutional line would bring back all those
misled young men in India and abroad who were once looking up to me as
their guide…..The Mighty alone can afford to be merciful and therefore
where else can the prodigal son return but to the parental doors of the
government?”

From his incarceration onwards, the
primary targets of Savarkar’s hostility were Indian Muslims, not the
British colonial authorities who had actually imprisoned him and who
were continuing to rule India. After Savarkar’s early release in 1924,
he never participated again in any aspect of the Indian independence
movement.

In fact, in October 1939, as a leader of
the Hindu Mahasabha, Savarkar personally met the British Viceroy Lord
Linlithgow and explicitly offered to collaborate with the British
colonial authorities. Linlithgow spoke positively about the matter:

[Linlithgow] “The situation, [Savarkar] said, was that
His Majesty’s Government must now turn to the Hindus and work with their
support…..Our interests were now the same and we must work together.
Even though now the most moderate of men, he had himself been in the
past the adherent of a revolutionary party … But now that our interests
were so closely bound together the essential thing was for Hinduism and
Great Britain to be friends, and the old antagonism was no longer
necessary. The Hindu Mahasabha, he went on to say, favoured an
unambiguous undertaking of Dominion Status at the end of the war [as
opposed to India’s full independence]”

The mainstream “Quit India” movement was
launched in 1942; its leaders included Gandhi, Nehru and Sardar Patel.
At the time, when Gandhi asked Indians to resign from government jobs
with the British colonial authorities as part of the independence
movement’s campaign of non-violent non-cooperation, Savarkar ordered his followers to continue collaborating with the British:

[Savarkar] “I issue this definite instruction to all
Hindu Sanghatanists in general holding any post or position of vantage
in the government services, should stick to them and continue to perform
their regular duties.”

To quote this article in Frontline (part of The Hindu
media group): To summarise, Savarkar started out as a revolutionary,
abjectly renounced his principles in the Andamans, refused to join his
fellow prisoners in their struggle there, stayed away from all
anti-British activities after his release from prison, and, with his
virulent anti-Muslim campaign, ended up helping the British in their
policy of “divide and rule”.

And, of course, Savarkar was also one of the ringleaders of the cabal that murdered Mahatma Gandhi.

(k) Savarkar and betrayal:

In a speech directed at India’s royalty, Savarkar made the following statement:

[Via “Savarkar Commemoration Volume, page 82] “But anyone
who might have actively betrayed the trust of the people, disowned his
fathers, and debased his blood, by arraying himself against the Mother –
he shall be crushed to dust and ashes, and shall be looked upon as a
helot, a bastard, and a renegade.”

Considering the information
comprehensively documented above, readers can draw their own conclusions
about the extent to which Savarkar’s diatribe inadvertently applies to
himself.

(l) Narendra Modi repeatedly praises Savarkar:

As of 29 May 2013, Narendra Modi’s official website has displayed an article praising Savarkar,
which quotes Modi describing Savarkar as a “heroic man”, a “worshipper
of weapons” and a “worshipper of sacred texts”. Along with some
imaginative claims about Savarkar’s alleged contribution to India’s
freedom struggle against British imperialism, the article highlights the
fact that Modi “paid tributes” to Savarkar on the latter’s “130th birth
anniversary on 28th May 2013” at the Gujarat Vibhan Sabha [Gujarat
Legislative Assembly] at the state capital of Gandhinagar (Modi’s
website has publicised photos here).
The article also includes audio footage of a speech of Modi “going back
almost two decades, where he talks about the phenomenon Veer Savarkar
was”.



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