Religions, Races,Castes,Inequalities,
Were there
Are there
And
Will continue to be there!
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
This will happen through
Free
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaṭṭhāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajañña, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
Then
Religions, Races, Castes and Inequalities
Will not be there!
TIPITAKA
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
This sutta is widely considered as a the main reference for meditation practice.
Introduction
I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
II. Observation of Vedanā
Introduction
Thus have I heard:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
– This,
bhikkhus, is the path that leads to nothing but the purification of
beings,
the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
And
how,
bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ. Being thus sato he
breathes in, being thus sato he breathes out. Breathing in long he
understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
kāya, I will breathe in’; he trains himself: ‘feeling the whole kāya, I
will breathe out’; he trains himself: ‘calming down the kāya-saṅkhāras,
I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as,
bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in
long’;breathing out long he understands: ‘I am breathing out long’;
breathing in short he understands: ‘I am breathing in short’; breathing
out short he understands: ‘I am breathing out short’; he trains himself:
‘feeling the whole kāya, I will breathe in’; he trains himself:
‘feeling the whole kāya, I will breathe out’; he trains himself:
‘calming down the kāya-saṅkhāras, I will breathe in’; he trains himself:
‘calming down the kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or
he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands:
‘I am sitting’, or while lying down he understands: ‘I am lying down’.
Or else, in whichever position his kāya is disposed, he understands it
accordingly.
Furthermore,
bhikkhus,
a bhikkhu, while approaching and while departing, acts with sampajañña,
while looking ahead and while looking around, he acts with sampajañña,
while bending and while stretching, he acts with sampajañña, while
wearing the robes and the upper robe and while carrying the bowl, he
acts with sampajañña, while eating, while drinking, while chewing, while
tasting, he acts with sampajañña, while attending to the business of
defecating and urinating, he acts with sampajañña, while walking, while
standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña.
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
D. Section on Repulsiveness
Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet
up and from the hair on the head down, which is delimited by its skin
and full of various kinds of impurities: “In this kāya, there are the
hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.”
Just
as if, bhikkhus, there was a bag having two openings and filled with
various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas,
sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails,
teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is presentin him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
E. Section on the Elements
Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”
Just
as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects onthis very kāya, however it is
placed, however it is disposed: “In thiskāya, there is the earth
element, the water element, the fire element and the air element.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells
observing
kāya in kāya internally and externally; he dwells observing the
samudaya of phenomena in kāya, or he dwells observing the passing away
of phenomena in kāya, or he dwells observing the samudaya and passing
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world.Thus he
dwells observing kāya in kāya;
(1)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, one day dead, or two days dead or three days dead, swollen,
bluish and festering, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing kāya
in kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(2)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, being eaten by crows, being eaten by hawks, being eaten by
vultures, being eaten by herons, being eaten by dogs, being eaten by
tigers, being eaten by panthers, being eaten by various kinds of beings,
he considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and
passing
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati
is present in him, just to the extent of mere ñāṇa and mere paṭissati,
he dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(4)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, a squeleton without flesh and smeared with blood, held together
by tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing kāya
in kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, the bones whitened like a
seashell, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
(
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”
Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, rotten bones reduced to
powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.
Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere ñāṇa and
mere paṭissati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing citta in citta.
Mukanayak te Prabuddha Bharat – Part 1 | मूकनायक ते प्रबुद्ध भारत - भाग १
Dr. Ambedkar Thoughts Movement
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“Cultivation of mind should be the ultimate aim of human existence”.
- Dr. B. R. Ambedkar
The
contemporary thoughts of Dr. B. R. Ambedkar are still prevailing in
today’s modern world but the thoughts are overpowered by the invasion of
different ideologies. These ideologies divided all Indians in different
compartment. The clashes between the ideologies have harmed India’s
harmony and conscience. These harm needs to be repair and the
progressive thoughts of Dr. B. R. Ambedkar can establish the fraternity
among the people of India. Dr. B.R. Ambedkar thoughts and movement not
only initiated for betterment of depressed classes but whole nation came
under its influence which is still unknown to the majority of Indians.
These thoughts also can guide people to make their ways through the
hurdles of stagnant Ideologies. Remembering and studying the movements
which took place around Ambedkar’s thoughts can play a crucial role in
initiating formation of a peaceful and progressive nation. “Dr. Ambedkar
Thoughts Movement” is trying for the same and putting forward the
legacy we got from the legends that fought for the betterment of the
society.
The members of
our Advisory Committee Mr. J. V. Pawar, Mr. Avinash Dolas, Mr. Sachit
Tasgaonkar and Mr. Ramesh Shinde are the contemporary leaders who are
known as the encyclopedia of the movements in India which has happened
pre Independence and post-Independence including the Social Struggles of
depressed classes and their upliftment following DR. B. R. Ambedkar’s
phenomenal ventures. Our motive is to bring forward what has been
repressed since many years which will definitely be the guidelines for
the present and the future generation of India.
डॉ.
बाबासाहेब आंबेडकरांचे समकालीन विचार आजच्या आधुनिक युगातही लागू होतात पण
विविध विचारसरणींच्या आक्रमणांनी त्यांच्यावर मात केल्याचं आपल्याला
दिसतं. या विचारसरणींमुळे सर्व भारतीय विविध कप्प्यांमध्ये विभागले गेले
आणि त्यातील विवादांमुळे भारतीयांमधील सुसंवाद आणि सदसदविवेकबुद्धीलाच
गिळंकृत केलं. हि हानी भरून काढण्याची गरज निर्माण झाली असून डॉ. बाबासाहेब
आंबेडकर यांचे प्रागतिक विचार भारतीयांमध्ये बंधुत्वाची रुजवात करण्यास
सहाय्यभूत ठरतील. डॉ. बाबासाहेब आंबेडकर यांचे विचार केवळ दलित पीडितांच्या
उत्थानासाठीच होते असं नाही तर संपूर्ण राष्ट्र या विचारांच्या
प्रभावाखाली आलं होतं मात्र आजही अनेक भारतीय यापासून अनभिज्ञ आहेत. हे
विचार भारतीयांना कठोर विचारसरणींच्या अडथळ्यातून मार्ग काढण्यास
मार्गदर्शक ठरतील. डॉ. बाबासाहेब आंबेडकरांचे विचारांच्या प्रभावाने
निर्माण झालेल्या चळवळींचे पुनर्स्मरण आणि अभ्यास हे शांतीमय आणि प्रागतिक
राष्ट्राची निर्मिती करण्यात महत्वाची भूमिका निभावतील यात काहीच शंका
नाही. आपल्याला मिळालेला समाजोन्नतीसाठी आपलं आयुष्य पणाला लावलेल्या
लोकमान्य व्यक्तीमत्वांचा वारसा जपून तो लोकांसमोर ठेवणे एवढाच “डॉ.
आंबेडकर थॉट्स मुव्हमेंट”चा उद्देश्य आहे.
आमच्या
सल्लागार समितीतील आयु. ज. वि. पवार, आयु. अविनाश डोळस, आयु. सचित
तासगावकर आणि रमेश शिंदे हे ते समकालीन नेते आहेत ज्यांना स्वतंत्र्यपूर्व
आणि स्वातंत्र्योत्तर काळातील चळवळींचे त्यासोबतच दलित पीडितांचं जिणं आणि
डॉ. बाबासाहेब आंबेडकरांनी केलेल्या अभूतपूर्व संघर्षानंतर झालेलं उन्नयन
या विषयातील ज्ञानकोश मानले जातात. आमचा उद्देश्य आहे कि अनेक वर्षांपासून
दडपून टाकल्या गेलेल्या गोष्टी समोर आणाव्यात ज्या भारतातील वर्तमान आणि
भविष्यातील पिढीसाठी मार्गदर्शक ठरतील.