Chapter Four
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Introduction
IV INTRODUCTION In my research, I tried to prove carefully, what sort of a significant role that Paritta Ceremony has historically played in Buddhist societies as a ritual practice. What were the religious, social and cultural reasons assisted to this evolution from very simpler as asseveration of truth, up to elaborate, complex, ceremonial ritual of Paritta Chanting? And I also tried to show how the Paritta ceremony fulfilled the psychological and day to day religious needs of the Buddhists in Myanmar, Sri Lanka and Thai- Land. The beginning of the chanting ritual of Buddhist Paritta Texts could be traced back to Buddha's Time. Down the centuries, the texts and paraphernalia of the Paritta ritual have adopted to changing socio- religious situations of the Buddhist society. Today it is the one and only Buddhist Ritual prevailing among the Buddhists as a very important and popular Buddhist ceremony. Later, the Paritta Ceremony absorbed and fitted together with a large number of relevant components, paraphernalia and magical elements of the Hinduism, Mahayana, Tantrayana and Vajrayana way of ritual practices: Jaya Paritta, Gini (fire) paritta, Mahajinapanjara Paritta, Atanatiya Paritta etc.. can be given as examples. But the Elders of Old in Theravada tradition were clever enough to protect their own values of the traditional characteristics of the Paritta ceremony. The efficacy of the Paritta is also believed by the Buddhists in many countries, that it has a magical and prophylactic quality which can promote the curative power by repeating them from seven times up to one million times. Paritta chanting Ritual has been used as a blessing for the public and also as a psycho-therapy for the mentally disordered patients. -
The Book of Protection Paritta
The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way. -
What the Upanisads Teach
What the Upanisads Teach by Suhotra Swami Part One The Muktikopanisad lists the names of 108 Upanisads (see Cd Adi 7. 108p). Of these, Srila Prabhupada states that 11 are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhadaranyaka and Svetasvatara . For the first 10 of these 11, Sankaracarya and Madhvacarya wrote commentaries. Besides these commentaries, in their bhasyas on Vedanta-sutra they have cited passages from Svetasvatara Upanisad , as well as Subala, Kausitaki and Mahanarayana Upanisads. Ramanujacarya commented on the important passages of 9 of the first 10 Upanisads. Because the first 10 received special attention from the 3 great bhasyakaras , they are called Dasopanisad . Along with the 11 listed as topmost by Srila Prabhupada, 3 which Sankara and Madhva quoted in their sutra-bhasyas -- Subala, Kausitaki and Mahanarayana Upanisads --are considered more important than the remaining 97 Upanisads. That is because these 14 Upanisads are directly referred to by Srila Vyasadeva himself in Vedanta-sutra . Thus the 14 Upanisads of Vedanta are: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Brhadaranyaka, Chandogya, Svetasvatara, Kausitaki, Subala and Mahanarayana. These 14 belong to various portions of the 4 Vedas-- Rg, Yajus, Sama and Atharva. Of the 14, 8 ( Brhadaranyaka, Chandogya, Taittrirya, Mundaka, Katha, Aitareya, Prasna and Svetasvatara ) are employed by Vyasa in sutras that are considered especially important. In the Gaudiya Vaisnava sampradaya , Srila Baladeva Vidyabhusana shines as an acarya of vedanta-darsana. Other great Gaudiya acaryas were not met with the need to demonstrate the link between Mahaprabhu's siksa and the Upanisads and Vedanta-sutra. -
Rukmini Haran
Rukmini Haran Venue: Amravati, Nov 2003 Srimad Bhagvatam chapters 52 and 53 and in the middle of chapter 52 there is pastime kidnapping of Rukmini. Rajo vaca King Pariksit was very inquisitive to know, Sukhdev Goswami has made brief mention of “vaidarbhim bhismaka-sutam” (S.B 10.52.16) Rukmini is daughter of King Bhismaka and as soon as topic of her marriage came King Pariksit became inquires to know please tell me more! “rucirananam” Rukmini very sweet faced “rucirananam”. “krsnasyamita-tejasah bhagvan srorum icchami” (S.B 10.52.18) then the unlimited prowess of the Lord. Sukhdev Gosami begins narration “rajasid bhismako nama” so then once upon a time there was a King Bhismaka he was ruling state of kingdom called “vidarbhadhupatir mahantasya pancabhavan putrah” he had 5 sons “kanyaika ca varanana” (S.B 10.52.21). He had one very beautiful daughter, 5 brothers of Rukmini have been mentioned. Introduction to Rukmini “sopasrutya mukundasya rupa-virya-guna-sriyah” (S.B 10.52.23). Rukmini she used to hear about rupa– form, beauty, virya, guna-qualities of Mukunda and result was “mene sadrsam patim” (S.B 10.52.23). I would like to have person like him as my husband. And then Krishna also had been hearing in Dwaraka about the intelligent Rukmini, the audarya – charitable, magnanimous personality of Rukmini, her beauty and her character and in Dwaraka Krishna also had made up his mind. I ever get wife I would like wife like this, the description that I had been hearing about Rukmini. So both of them were all set mind was set, mind was fixed. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Secrets of Srimad Bhagavad Gita Revealed
Secrets of Srimad Bhagavad Gita Revealed By Manga Viswanadha Rao Introduction The Bhagavad Gita, the greatest devotional book of Hinduism, has long been recognized as one of the world‘s spiritual classics and a guide to all on the path of Truth. The land of the Vedas and the Upanishads – that is India. India has a rich culture of respecting the Father, Mother, Elders and Teachers. The influence of Western Culture and the glitz of Materialism is misleading the children of India and corrupting the society by compromising the values. This is an attempt to lead the people in the right direction. Let us read the mantra from Yajur Veda (36-24) and understand the deep meaning and spiritual significance it upholds. Let us live long. Without depending on anyone. I am deeply pained by the children over speeding for the thrill on the streets of India. The immaturity of some children is evident with their utter disregard to their self well-being when they forget that ―Speed Thrills, But also Kills‖. Some other children want to depend their entire lives on the hard work of their parents. Let us take Vedas as an example of how we need to live our lives. Let us make a firm resolve to lead Young India by example with the inspiration of Swami Vivekananda. Let us make a firm resolve to lead the Future generations of Young India with the inspiration provided by the teachings of Lord Krishna in Bhagavad Gita. Let us learn to take good care of ourselves. TACHCHA KSHURDEVHITAM PURASTACHRUKRAMMUCHARAT PASHYEM SHARADAHA SHATAM JIVEMA SHRADAHA SHATAM SHRUNUYAMA SHARADAHA SHATAM PRA BRAYAMA SHARADAHA SHATMADINAHA SYAM SHARADAHA SHATAM BHUYASHCHA SHARADAHA SHATAM BHUYASHCHA SHARADAHA SHATATA -------------(36/24, Yajurveda) He first arose who was the doer of good to the scholars and was blessed with pure eyes of knowledge. -
Philosophy of Sri Madhvacarya
PHILOSOPHY OF SRI MADHVAGARYA by Vidyabhusana Dr. B. N. K. SHARMA, m. a., Ph. d., Head of the Department of Sanskrit and Ardhamagadhl, Ruparel College, Bombay- 16. 1962 BHARATIYA VIDYA BHAVAN BOMBAY-7 Copyright and rights of translation and reproduction reserved by the author.. First published.' March, 1962 Pri/e Rs. 15/- Prlnted in India By h. G. Gore at the Perfecta Printing Works, 109A, Industrial Aiea, Sion, Bombay 22. and published by S. Ramakrishnan, Executive Secrelaiy Bharatiya Vidya Bhavan, Bombay 1. Dedicated to &R1 MADHVACARYA Who showed how Philosophy could fulfil its purpose and attain its goal by enabling man to realize the eternal and indissoluble bond of Bitnbapratibimbabhava that exists between the Infinite and the finite. ABBREVIATIONS AV. Anu-Vyakhyana Bhag. Bhagavata B. T. Bhagavata-Tatparya B. S. Brahma-Sutra B. S. B. Brahmasutra Bhasya Brh. Up. Brhadaranyaka-Upanisad C. Commentary Chan. Up. Chandogya Upanisad Cri. Sur. I. Phil. A Critical Survey of Indian Philosophy D. M. S. Daivi Mimamsa Sutras I. Phil. Indian Philosophy G. B. Glta-Bha»sya G. T. Glta-Tatparya KN. Karma-Nirnaya KN. t. Karma Nirpaya Tika M. G. B. Madhva's GTta Bhasya M. Vij. Madhvavijaya M. S. Madhvasiddhantasara Mbh. Mahabharata Mbh. T. N. Mahabharata Tatparya Nirnaya Man. Up. Mandukya Upanisad Mith. Kh.t. Mithyatvanumana Khandana Tika Mund.Up. Mundaka Upanisad Nym- Nyayamrta NS. Nyaya Sudha NV. Nyaya Vivarapa PP- Pramana Paddhati P- M. S. Purva Mlmamsa Sutras R- V. Rg Veda R.G.B. Ramanuja's Glta Bhasya S. N. R. Sannyaya Ratnavalf Svet. Up. Svetaivatara Upanisad Tg. ( Nyayamrta )-Tarangini TS. -
A. Vinaya Piṭaka—The Collection of Disciplinary Rules
An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. Contents Preface.........................................................................................................................................3 I. Textual Analysis..................................................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules.......................................................4 1. Sutta Vibhaṅga..........................................................................................................4 2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga.................................4 3. Parivāra......................................................................................................................5 B. Sutta Piṭaka— the Collection of the Buddha’s Discourses...............................................5 1. Dīgha Nikāya.............................................................................................................5 -
The Efficacies of Trance-Possession Ritual Performances In
The efficacies of trance-possession ritual performances in contemporary Thai Theravada Buddhism Submitted by Paveena Chamchoy to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Drama In January 2013 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………………………. Abstract This thesis is a study of the contemporary forms of trance-possession rituals performed in Thai Buddhism. It explores the way in which the trance-possession rituals are conceptualised by Thai Buddhist people as having therapeutic potentiality, through the examination of the ritual efficacy that is established through participants’ lived experience. My main research question focuses on how trance-possession rituals operate within a contemporary Thai cultural context and what are the contributory factors to participants’ expressing a sense of efficacy in the ritual. This thesis proposes that applied drama can be used as a ‘lens’ to examine the participants’ embodied experiences, particularly in relation to the ritual’s potential efficacy. In addition, the thesis also draws on discourses from anthropology, to enable a clearer understanding of the Thai socio-cultural aspects. I proceed to examine the efficacy of trance-possession ritual by focusing on the Parn Yak chanting ritual and rituals in sak yant, the spiritual tattoo tradition, as the two examples. -
12.2 Vimutti Email June 2012
“Develop the mind of equilibrium. You will always be getting praise and blame, but do not let either affect the poise of the mind: follow the calmness, the absence of pride.” The Buddha Sutta Nipata News from Vimutti Monastery Tudong 2012 “There are disciples of the Blessed One who dwell in remote forest glades, where there is little noise or shouting, far from the maddening crowds, hidden from people, suitable for retreat.” Atanatiya Sutta, D32 In April of 2012, two monks from Vimutti Buddhist Monastery spent a month wandering the South Island of New Zealand. Ajahn Chandako and Ajahn Pongchai travelled with no money, no food, no transportation and no fixed plans. This wandering practice is called 'tudong' and is conducive to non-attachment, being at peace with uncertainty and being content with whatever happens. Sometimes surviving on almsfood collected in decidedly non-Buddhist areas, often meeting wonderful and supportive strangers and always relying on a deep trust in the law of kamma, the two monks took each day as a teaching. Although from one day to the next they usually did not know where their next meal was coming from, they never went hungry. Although they had no means of transportation, they were able to make it all the way from Wellington to Stewart Island and back. Although they had no temporal deadlines other than being fully present in the now, their travels were right on schedule. They spent much time meditating and walking in the remote and spectacular scenery of the South Island. From the magic of the Marlborough Sounds to the sheer mountains near Queenstown, the inspiring natural environment of New Zealand formed an ever- changing backdrop of quietude for the lifestyle of a wandering monk. -
Significance of Paritta Chanting in Buddhism Ven
TI-SARANA BUDDHIST ASSOCIATION Nov/Dec 2019 Significance of Paritta Chanting in Buddhism Ven. G. Dhammadinna Thera All world religions are practiced and spread through a variety of rites and rituals. Basically, most of these rites and rituals are related to the needs of society. As we all know, the Buddha preached the Dhamma that is deep in meaning and aims to help all beings achieve the ultimate bliss of Nibbana. However, as a human-centric religion, Buddhism has always been sensitive to and engaged with societal requirements. To this end, certain important suttas from the Buddha’s teachings were selected and recorded on Ola leaves some 2,000 years ago. These suttas were later compiled into the Paritta Chanting Book. The Pali word Paritta can be translated as “protection” or “safeguard” and refers to the Buddhist practice of reciting certain Paritta suttas in order to ward off danger or misfortune. The Buddha and his disciples did on some occasions, chanted these suttas to bring spiritual comfort to people suffering from epidemics and other natural disasters. The word Paritta was first found in the Khandha Paritta of Culla Vagga Pali in the Tripitaka. The Buddha, in this discourse, exhorts the monks to cultivate Mettā or loving kindness towards all beings. This was after one of them was bitten by a serpent and died. Paritta chanting is a collective term designating a set of protective chants preached by the Buddha to be used by both lay people and monks. The Paritta is regarded as capable of warding off all forms of evil spirits and dangers (vipatti) including diseases and the negative influence of the planets….etc. -
A Study of Paritta in Pali
A STUDY OF PARITTA A ST B D IN Y OF P PALI "CANONS" A R ITT A I SHOJUN HATSUZAKI N P AL I " O A PREFACE N O N S" The Book of Protection (Paritta text) which is an antholgy of selected discourses of the Buddha compiled by the teachers of old, was originally meant as a hand book for the newly ordained novice. The idea was that these novices who are not capable of studying large portions of the 'Dis course Collection' (Sutta Pitaka) should at least be conversant with the Book of Protection. Even today, it is so. The twenty four discourses are selected from the five Nikdyas or the original Collections in Pdli containing the Buddha's discourses. The fact that the book was meant for the novice is clear from the prefatory paragraphs that precede the discourses. The precepts are ten, and not five which are the basic principles of the lay followers. The novice is expected observe the ten precepts. This is followed by the 'Questions to be Answered by a Novice' and the 'Thirty Two Parts of the Body' which is really a type of meditation on the constituent parts of one's body. Then comes the 'Four-fold Reflection of a monk', and finally the 'Ten Essentials (Dhammas)', to be reflected upon by one who has gone forth to live in the holy life. The discourses come next. If one patiently and painstakingly studies these discourses, he could gather a good knowledge of the essential and fundamental teaching of -27- the Buddha.