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Free Online Benevloent Awakened One JC PURE INSPIRATION to Attain NIBBĀNA the Eternal Bliss and for free birds 🐦 🦢 🦅 to grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 Youniversity
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Assāda Sutta — Enjoyment —
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Outline of Buddhism | Wikipedia audio article

Outline of Buddhism | Wikipedia audio article
By wikipedia tts

AN 6.112 (A iii 447)
Assāda Sutta
— Enjoyment —
How to eradicate the view of enjoyment, the view of self, and wrong view in general.

Note: info·bubbles on “underdotted” English words


“tayome, bhikkhave, dhammā. katame tayo? assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi. ime kho, bhikkhave, tayo dhammā. imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. katame tayo? assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā. imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.


There are, bhikkhus, these three things. Which three? The view of [sensory] satisfaction, the view of self and wrong view. These, bhikkhus, are the three things. In order to anbandon these three things, bhikkhus, three [other] things should be developed. Which three? In order to anbandon the view of [sensory] satisfaction, the perception of inconstancy should be developed. In order to anbandon the view of self, the perception of non-self should be developed. In order to anbandon wrong view, right view should be developed. In order to anbandon these three things, bhikkhus, these three [other] things should be developed.

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Iyothee Thass - Wikipedia

Iyothee Thass - Wikipedia

C. Iyothee Thass (20 May 1845 – 1914) was a prominent Tamil anti-caste activist and a practitioner of Siddha medicine. In Tambaram (Sanitorium) there is a huge Government Siddha Hospital named after Pandit Iyothee Thass. He famously converted to Buddhism and called upon the aboriginal societies to do the same, arguing that this was their original religion. He also founded the Panchamar Mahajana Sabha in 1891 along with Rettamalai Srinivasan. Panchamas are the ones who do not come under Varna system; they are called as Avarna communities.

Early life

Iyothee Thass possessed deep knowledge in Tamil, Siddha medicine and philosophy, and literary knowledge in languages such as English, Sanskrit and Pali.

Iyothee Thass was born Kathavarayan on 20 May 1845 in Thousand Lights, a neighbourhood in Madras (now Chennai), and later migrated to the Nilgiris district. His family followed Vaishnavism and on that basis he named his children Madhavaram, Pattabhiraman, Janaki, Raman and Rasaram. His grandfather worked for George Harrington in Ootacamund (now Ooty) and little Kathavarayan profited immensely from this association.

Assumption of leadership of Scheduled Caste

In the 1870s, Iyothee Thass organized the Todas and other tribes of the Nilgiri Hills into a formidable force. In 1876, Thass established the Advaidananda Sabha and launched a magazine called Dravida Pandian in collaboration with Rev. John Rathinam.

In 1886, Thass issued a revolutionary declaration that Scheduled caste people were not Hindus. Following this declaration, he established the “Dravida Mahajana Sabha” in 1891. During the 1891 census, he urged the members of Scheduled castes to register themselves as “Casteless Dravidians” instead of identifying themselves as Hindus. His activities served as an inspiration to Sri Lanka’s Buddhist revivalist Anagarika Dharmapala.

Conversion to Buddhism

Iyothee Thass met Colonel H. S. Olcott with his followers and expressed a sincere desire to convert to Buddhism. According to Thass, the Paraiyars of Tamilakam were originally Buddhists and owned the land which had later been robbed from them by Aryan invaders. With Olcott’s help, Thass was able to visit Ceylon and obtain diksha from the Sinhalese Buddhist monk Bikkhu Sumangala Nayake. On returning, Thass established the Sakya Buddhist Society in Madras with branches all over South India. The Sakya Buddhist Society was also known as the Indian Buddhist Association and was established in the year 1898.

On 19 June 1907, Iyothee Thass launched a weekly Tamil newspaper called Oru Paisa Tamizhan or One Paise Tamilian and Dravidia Pandian, later known simply as The Tamilan, which he ran until his death in 1914. This newspaper became the main instrument of his criticism against caste power. In addition to hosting Iyothee Thass’ editorials, the newspaper gave a voice to the public, including members of the SC/ST community, who had the opportunity to publish articles on areas such as “religion, law, Tamil literature, economy, agriculture and a Ladies Column”The newspaper enjoyed a wide reach among marginalized communities and took an explicit anti-caste stance, also reflected in its refusal to use caste names.

Iyothee Thass claimed that his grandfather Kandappan, who worked as a butler of George Harrington, a European Civil Servant possibly in Madurai district, later complained to Francis Whyte Ellis, a British civil servant in the Madras Presidency and a scholar of Tamil and Sanskrit who had established a Tamil sangam (academy) in Madras in 1825 and asked Tamil enthusiasts to “bring to him ancient Tamil manuscripts for publication”, that “four new verses had been added to the original version of Thiruvalluvar Malai”. He also noted that Ellis’ omissions about Valluvar’s possible parentage as the son of a brahmin father and a pariah mother contributed to historical distortion and “co-opting [Thiruvalluvar] and his work into the brahminical Hindu value system”. Between 1825 and 1831, Kandappan discovered handwritten manuscripts of the Thirukkural as well as the Tiruvalluva Maalai (a hagiographic anthology of Valluvar and his work) and the Naaladi Naannurru (also known as Naalatiyaar, a poetry collection from the Sangam period).According to popular sources, Kandappan preserved the works from destruction after finding the manuscripts written on palm leaves in a pile of leaves used for cooking. Kandappan had them delivered to Ellis. The books were finally published in print for the first time in 1831 thanks to the collaboration between Ellis, his manager Muthusamy Pillai, and Tamil scholar Tandavaraya Mudaliar.

Iyothee Thass fought (unsuccessfully) with the Madras Mahajana Sabha for the right of Parayars to enter Vishnu and Shiva temples, traditionally denied to SC/ST communities, and advocated with the British for free education up to the fourth grade and allocation of unused lands to oppressed Parayars.

Iyothee Thass died in 1914 at the age of 69.


Iyothee Thass remains the first recognized anti-caste leader of the Madras Presidency. In many ways, Periyar, Dravidar Kazhagam, and B. R. Ambedkar are inheritors of his legacy. He was also the first notable Scheduled Caste leader to embrace Buddhism.

However, Iyothee Thass was largely forgotten until recent times when the SC/ST Sahitya Academy, a publishing house owned by SC Ezhilmalai, published his writings.Ezhilmalai, then the Union Health Minister, also made a desired to name the planned National Center for Siddha Research after the leader.However, the proposal did not come into effect until 2005, when vehement protests by Se. Ku. Tamilarasan of the Republican Party of India (RPI) forced the Government to take serious note of the matter. The institute for Siddha Research (National Institute of Siddha) was subsequently inaugurated by Indian Prime Minister Manmohan Singh and Anbumani Ramadoss the then Union Health Minister on 3 September 2005 and named it after the anti-caste Buddhist leader.At its inauguration, the hospital had 120 beds.The patients were treated as per the traditional system of Siddha medicine.

A commemorative postage stamp on him was issued on 21 October 2005.His works are nationalized and solatium was given to their legal heirs in 2008.


In the early part of the 20th century, he indulged in vehement condemnation of the Swadeshi movement and the nationalist press remarking that he could “locate the power of the modern secular brahmin in the control he wielded over public opinion.”


தமிழன் இதழ்

ஒரு பைசாத் தமிழன்-ஜூலை 1907 இதழ்
ஒரு பைசாத் தமிழன்
சென்னை இராயப்பேட்டையிலிருந்து 19 சூன், 1907 முதல் புதன் கிழமை தோறும் நான்கு பக்கங்களுடன் அன்றைய காலணா விலையில் “ஒரு பைசாத் தமிழன்” என்று பெயர் சூட்டப்பட்டு வெளிவந்தது[5][8]

இந்த இதழ் வெளிவருவதற்கானத் தேவையையும் யாருக்கானது என்பதையும் பண்டிதர் அந்த இதழில் விளக்கியிருந்தார்:

“உயர் நிலையும், இடை நிலையும், கடை நிலையும் பாகுபடுத்தி அறியமுடியாத மக்களுக்கு நீதி, சரியான பாதை, நேர்மை ஆகியவற்றைக் கற்பிப்பதற்காக சில தத்துவவாதிகளும் இயற்கை விஞ்ஞானிகளும், கணிதவியலாளரும், இலக்கியவாதிகள் பலரும் ஒன்று கூடி இப்பத்திரிக்கையை “ஒரு பைசாத் தமிழன்” வெளியிட்டுருக்கிறோம். தமிழ் மணம் பரவ விரும்பும் தமிழர் ஒவ்வொருவருக்கும் கையொப்பம் வைத்திதனை ஆதரிக்க கோருகிறோம்” என்று அறிவித்தார்.
இதழின் முகப்பில் ‘ஒரு பைசாத் தமிழன்’ என்ற இதழின் பெயரை புத்தக் குறியீட்டு வடிவமான ஒன்பது தாமரை இதழ்களின் மீது எழுதி அதன் இடப்புறம் ‘ஜெயது’ என்றும் வலப்புறம் ‘மங்கள்ம்’ என்றும் நடுவில் ‘நன்மெய்க் கடைபிடி’ என எழுதி, இருபுறமும் மலர் கொத்து என அழகுணர்வோடும் நேர்த்தியாகவும் இதழின் சின்னம் இருந்தது.

முதல் இதழில், கடவுள் வாழ்த்து, அரசர் வாழ்த்து, தமிழ் வாழ்த்து, பூய்வத்தமிழொளி (அரசியல் தொடர்) வர்த்தமானங்கள் (நாட்டு நடப்புச்செய்திகள்) சித்த மருத்துவ குறிப்புகள் என செய்திகளின் முக்கியத்துவம் கருதி வகைப்படுத்திப் பிரசுரிக்கப்பட்டது.

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