What is a conversion response ?

Response of conversion - Best response of conversion has never any founder of religion taught that the recognition of human suffering was the real basis of religion.

Response of conversion - No one has never a scheme of response of conversion religion been put forth which had nothing to do with revelation and whose commands are born of the examination of the social needs of man and which are not the orders of a God !

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Conversion Treatment

(Highly and Holy Rich Family Conversion)

Conversion Yasha

There lived in the town of Banares a nobleman's son called Yashas. He was young in years and very attractive in appearance. He was beloved of his parents. He lived in abounding wealth. He had a big retinue and a large harem and passed his time in nothing but dancing, drinking and carnal pleasures. As time past, a feeling of disgust came over him. 

How could he escape from this orgy? Was there any better way of life than the way he was leading? Not knowing what to do, he decided to leave his father's house.

One night he left his father's house and was wandering about, He happened to wend his way towards Isipathana. 

The Blessed one who was staying at Isipathana, having arisen at dawn, was walking up and down in the open air. And the Blessed one saw Yashas, the noble youth coming from after giving utterance to his feelings. 

And the Blessed One  having heard his cry of distress, said: There is no distress ,there is no danger. Come , I will show you the way, " and the Blessed Lord preached his gospel to Yashas.

And Yashas, when he heard it, became glad and joyful, and he put off his gilt slippers , and went and sat down near the Blessed One and respectedly saluted him. 

Yashas hearing the Buddha's word's, requested the Blessed One to take him as his disciple. Then he bade him come and asked him to be a Bhikku to which Yashas agreed.

(Conversion Of The Kassyapas Family)

There lived in Benaras a family known as the Kassyapa family. There were three sons in the family. 

They were very highly educated and carried on a rigorous religious life. The three brothers were known as Uruvella Kassyapa, Nadi Kassyapa, and Gaya Kassyapa.

Of Uruvella Kassyapa had a following of five hundred Jatilas, Nadi Kassyapa had three hundred Jatilas as his disciples and Gaya Kassyapa had two hundred Jatilas. Of these the chief was Uruvella Kassyapa.

One day the Blessed One thought himself taking the initiative and asked Kassyapa, "Are you an Arhant? If you are not an Arhant  what good is this Agnihotra going to do to you? 

Kassyapa said ," I don't know what is to be an Arhant? Will you explain it to me?

The Lord then told Kassyapa, " An Arhant is one who has conquered all the passions which disturb a man from pursuing the eight ford Path. 

Agnihotra cannot cleanse a man of his sins. Kassyapa was a proud person. But he did feel the force of the Blessed Lord's argument. Making his mind pliant and yielding, until at length prepared to be a vehicle of the true law, he confessed that his poor wisdom could not compare with the wisdom of the world honoured One.

And so, convinced at last, humbly submitting Uruvella Kassyapa accepted the doctrine of the Lord and became his followers. 

Following their master,  the followers of Kassyapa, virtuously submissive, in turn received the teaching of the law.  Kassyapa and all his followers were thus entirely converted.

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Why is the root of suffering is attachment? 

Conversion Reaction

( Rajagraha People Sariputta, Moggallana's Conversion)

While the Blessed Lord was in Rajagraha there resided a well known person by name Sanjay with a great retinue of Parivrajakas numbering about two hundred and fifty as his disciples. 

Among his disciples were Sariputta and Moggallana two young Brahmins. Sariputta and Moggallana were not satisfied with the teachings of Sanjaya and were in search of something better.

Sariputta and Moggallana, through not brothers, were bound together as though they were brothers. They had given their word to each other. 

He two first attains the truth shall tell the same to the other one. That was their mutual engagement. Accordingly Sariputta went to the place where Moggallana was. Seeing him, he said to Sariputta : Your countenance, friend , is serene, your complexion is pure and bright. 

Have you then really reached the truth? Yes, friend, I have come to know the truth. " "And how, friend, have you done so? Then Sariputta told him what happened between him and Assaji. 

Then Moggallana said to Sariputta, " Let us go, friend, and join the Blessed One, that he, the Blessed One, may be our teacher ."

Then Sariputta and Moggallana took with them two hundred and fifty wandering ascetic and went to the Veluvana in Rajagraha where the Blessed One was staying. 

And the Blessed One saw them -Sariputta and Moggallana, coming from afar:on seeing them he thus addressed the monks: There, monks arrive two companions, "pointing towards Sariputta and Moggallana, " these will be my chief pair of disciples, and auspicious pair.

When they had arrived at the bamboo grove, they went to the place where the Blessed One was, having approached him, they prostrated themselves, with the heads at the feet of the Blessed One, and said to the Blessed One :Lord, let us receive ordination from the Blessed One. 

The Blessed One then uttered the usual formula indicating admission, "Ehi Bhikku " (Come Monks) and Sariputta and Moggallana and the two hundred Jatilas became the disciples of the Buddha. "

( King Of Magadha Bimbisara's Conversion)

Rajagraha was the capital of Seniya Bimbisara, King of Magadha. Having heard of the conversions of this large number of Jatiles, everyone in the city had begun to talk about the Blessed One.

In former days, Lord, to me when I was a prince, came this thiyght: O that I might be inaugurated king! That was my first aspiration, Lord, that is now fulfilled. '

And might then a holy one, a fully Enlightened One, come over into my kingdom! This was my second aspiration, Lord, that is now fulfilled. And might I minister to that Blessed One! 

That was my third aspiration, Lord, that is now fulfilled. And might he, the Blessed One, preach the Dhamma to me! This was my fourth aspirations, Lord, and that is now fulfilled. 

And might I understand the Dhamma of that Blessed One! This was my fifth aspiration, Lord, this is now fulfilled. These were my five aspirations, Lord, which I entertained in former days when I was a prince.

Wonderful Lord! Wonderful just as if one should step up, what had been overturned ,or should reveal what had been hidden, or should point out the way to one who had lost his way ,or should bring a lamp into the darkness, in order that those who had eyes might see things, thus has the Blessed One preached the Dhamma in many ways. 

I take refuge, Lord, in that Blessed One, and in the Dhamma, and in the fraternity of Bhikkus (monks) .May the Blessed One receive me from this day forth, while my life lasts, as a lay disciple who has taken refuge in him.

(A Courtesan Of Rajagraha)

Jeevaka was a son of Salvati, a courtesan of Rajagraha. Immediately after birth the child, being illegitimate, was placed in a basket and thrown on a dust - heap. 

A large number of people were standing by the dust - heap watching the child. Abhaya, the Rajakumara, happened to pass by the site. He questioned the people who said : It is alive. "

 For this reason the child was called Jeevaka. Abhaya adopted him and brought him up. When Jeevaka grew in age he learned how he was saved and was charged with the intense desire to qualify himself to save others. 

He therefore went to the University of Takashila without the knowledge and permission of Abhaya and studied medicine for seven years. Returning to Rajagraha he set up his practice as a doctor and within a very short time acquired a great name and fame in the profession.

Jeevaka was appointment physician to the king and Jung's women. But Jeevaka was greatly attracted to the Blessed Lord. 

Consequently he also acted as a physician to him and the Sangh. He became a disciple of the Lord. The Blessed Lord did not make him a Bhikku as he wanted him to remain free to tend to the sick and the wounded.

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Suffering - Definition And Causes In Buddhism .

Conversion Causes

(Conversion Of Brahmins)

At the back of the Gridhrakutta mountains, near Rajagraha, there was a village, of some seventy or so families, all of them Brahmins. 

The Buddha wishing to convert these people, came to the place and sat down under a tree. The people seeing the dignity of his presence, and the glorious appearance of his body, flocked round him, on which he asked the Brahmins how long they had dwelt in the mountain there, and what their occupation was.

To this they replied :We have dwelt here during thirty generations past, and our occupation is to tend cattle. " If one of us dies, we assemble and pray that he may be born in the heaven of Brahma, and so escape further transmigrations." 

The Buddha replied :This is not a safe way, not by it can you benefit. The true ways is to follow me, become true ascetic, and practise complete self-esteem composure with a view to obtain Nirvana, "and then he added these lines. 

They who consider truth as that which is untrue, and regard that which is untrue as truth, this is but to adopt heretical opinions, and can never lead to true advantage.

But to know as truth that which is true, and to regard as false that which is false, this is perfect rectitude, and this shall bring true profit. Everywhere in the world there is death - there is no escape from it. 

To consider this as the condition of all states if being that there is nothing born but must die, and therefore, to desire to escape birth and death, this is to exercise one's self in Religious Truth.'

(Conversion Of Lowly Barber, Upali)

While going back Upali, the Barber thought : The Sakyans are a fierce people. If I go back with these ornaments they will kill me thinking that I have killed my companions and run away with their ornaments. 

Why should I not go the way these young men of the Sakya clan have gone.? " Why indeed should I not?" asked Upali to himself. And he led down the bundle of ornaments from his back, and hung it on a tree, saying :"Let him who finds it take it as a gift," and returned to follow the Sakya youths.

And the Sakyans saw him coming from afar, and on seeing, they said to him : What have you come back for, good Upali? " 

Then he told them what he felt and they replied : Thou has done well, good Upali, in that thou didst not return, for the Sakyans are fierce, and they might have killed thee. " 

And they took Upali the Barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One and took their seats on one side. 

And so seated they said to the Blessed One : We Sakyans, Lord, are haughty. And this Upali, the barber, has long been an attach, Lord, upon us. 

May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him as our senior and thus shall the Sakyans pride be humbled in us!

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How all these are Impermanent ?

Conversion Examples

(Conversion Of The Sweeper, Sunita)

There lived in Rajagraha a scavenger by name Sunita. He earned his living as a road sweepper, sweeping away the rubbish thrown by the householders on the roadside. 

His was a low and hereditary occupation. One day in the early hours of the dawn the Blessed One rose, dressed himself and walked into Rajagraha for alms followed by a large number of Bhikkus.

Now Sunita was cleaning the street, collecting scraps, rubbish, and so on into heaps and felling therewith the basket which he carried in a yoke. 

And when he saw the Master and his train approaching, his heart was filled with joy and awe.

Finding no place to hide in on the road, he placed his yoke in a bend in the wall and stood as if stuck to the wall, saluting the Lord with clasped hands. 

Then the Lord when he had come near, spoke to him in voice divinely sweet, saying :Sunita!  What to you is this wretched mode of living? Can you endure to leave home and come into the order? "

And Sunita, experiencing the rapture of one who has been sprinkled with Ambrosia ,said : "If even such as the Exalted One may in this life take Orders, why should I not? May the Exalted One suffer me to come forth. " 

Then the Master said : "Come Bhikku!" And Sunita by the word received sanction and ordination and was invested with bowl and robes.

(The Untouchable Sopaka And Suppiya's Conversion)

Sopaka was a pariah of Shravasti. In her travail at his birth his mother fell into a long deep swoon, so that her husband and kinsfolk said "She is dead! " 

And they bore her to the cemetery and prepared to cremate her body. But on account of the storm of wind and rain the fire would not burn. So they went away leaving sopaka's mother on the funeral pyre.

Sopaka's  mother was not then dead. She died afterwards. Before her death she gave a birth to a child. 

The child was adopted by the watchman of the cemetery and was brought up by him along with his own child Suppiya . The child was known by the name of the community Sopaka to which its mother belonged.

The Blessed Lord One day happened to pass by the cemetery. Sopaka seeing the Lord, approached him. After saluting the Lord he asked his permission to join him as his disciple. 

Sopaka was then only seven years old. So the Lord asked him to obtain his father's consent. Sopaka went and fetched his father. The father saluted the Lord and requested himy to admit his son to the Ordefr. 

Notwithstanding that he belonged to the pariah community the Lord admitted him to the Order and instructed him in the doctrine and discipline.

(Conversion Of Sakya Women)

When the Blessed One had been on a visit to his father's home the desire to join the Sangha was as keen among the Sakya women as it was among the Sakya men.

Well, Ananda, I grant if Mahaprajapati insists that women must be allowed to take Parivraja under the doctrine and discuss proclaimed by me. 

But it shall be subject to eight conditions. Let Mahaprajapati Gotami take upon herself the responsibility of enforcing the Eight Chief Rules .That will be her initiation. "

Just, Ananda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers or of stimutaka flowers ,and placed it on the top of his head, even so do I, Ananda, take upon me these Eight Chief Rules ,never to be transgressed during my lifelong, " said Mahaprajapati to Ananda.

Then the Venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat, on one side. 

And, so sitting, the Venerable Ananda said to the Blessed One :Mahaprajapati Gotami, Lord, has taken upon herself the responsibility for the enforcement of the Eight Chief Rules, she may therefore be regarded as having received the Upasampada initiation ,"(entry to Sangha)

There was, in the realm of Pasenadi, king of Kosala, a robber named Angulimala, a ruffian whose hands were red with blood, who was always killing and wounding ,and showed no mercy to any living creatures. 

Because of him, what had villages were villages no more, what had been township were townships no more, and what had been countryside was countryside no more. 

From every human being whom he slew, he took a finger to make for himself a necklace, and so got his name of " Angulimala ".

When the two met the Lord said : " I have stopped, Angulimala, for your sake .Will you stop following your career of an evil doer? 

I have been pursuing you in order to win you over, to cover you to the path of righteousness. The good in you is not yet dead. If you will only give it a chance it will transform you. 

Angulimala felt overcome by the words of the Blessed One, saying, " At last this sage has tracked me down.

And now that thy hallowed words ask me to renounce evil deeds forever, I am prepared to give myself a trial, " replied Angulimala.  

Angulimala threw into a deep abyss the string of his victims ' fingers which he wore round his neck and fell at the Master's feet and craved admission to the Brotherhood. 

The Lord, the guide of gods and men, said :" Alsman, follow me", and Alsman since that summons Angulimala did become . 

Conclusion -

 In this way these are the best response in conversion in the best religion ( Dhamma) in world history. Which is more important thing to gain knowledge in the real living society.

Top 5 facts about Brahmins caste

Caste System Brahmin - Mantra sayer Brahmin declared the Brahmin like, the deva-like, the bounded, the breaker of bounds and the Brahmin outcast.

Caste System Brahmin  - How becomes a Caste System Brahmin  Brahma-like? Take the case, of a Brahmin who is well born on both sides, pure in descent as far back as seven generations, both of mother and father, unchallenged and without reproach in point of birth -he for eight and forty years leads to the Brahma-life of virginity, applying himself to the teacher's fee for teaching according to Dhamma, not Non-Dhamma.

And what there is Dhamma?  Never as ploughman nor a trader nor cowherd nor bowman nor rajah's man nor by any craft, but solely by going about for alms, despising not the beggars bowl.

And he hands over the teacher's fee for teaching, has his hair-beard shaved off, dons the yellow robe and goes forth from the home to the homeless life. 

And thus gone forth, he abides in mind pervading with amity one world quarter, so a second, a third, a forth, then above, below, athwart, everywhere, the whole wide world he pervades with thoughts of amity, far reaching, expensive, measureless, without hatred or ill will.

And having made these four Brahma - abiding become, on the breaking up of the body after death, he arises in the well faring Brahma world. Thus Brahmin becomes Brahma-like.

Are you excited ? Keep reading.

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How is the response of conversion?

Facts About Brahmins And How Becomes A Brahmin Deva-Like?

Take the case if a Brahmin of similar birth and conduct.  He does not get a living by ploughing and so forth, but by going about for alms.  

He hands over the teachers fee for teaching and seeks a wife according to Dhamma, not Non-Dhamma.

And what then is Dhamma? Not with one bought or solid, but only with a Brahmini on whom water has been poured. 

And he goes only to a Brahmini, not to the daughter of an outcast, hunter, bamboo worker, cart maker, or aboriginal, nor goes to a woman with child, nor to one giving suck, nor to one not in her season.

And wherefore goes not Brahmin to one with child? If he go, the boy or girl will surely be foully born, therefore he goes not. And wherefore goes he not to one giving suck? I

f he go, the boy or girl will surely be an unclean suckling, therefore he goes not.

And wherefore goes he not to one not in her season? If a Brahmin go to one not in her season, never for him does the Brahmini become a means for lust for sport, for pleasure, the Brahmini is for the Brahmin just as a means to beget offspring. 

And when in wedlock he has begotten he has his hair beard shaved off and goes forth.

And being thus gone forth, aloof from sensuous appetites ,he enters and abides in the first fourth musing he enters and abides in the first fourth musing . 

And having made these four musings become on breaking up of the body after death, he arises in the well faring heaven world. Thus a Brahmin becomes deva-like.

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What is ancient wisdom learning keys?

Brahmin Religion And How Becomes A Brahmin Brahmin Bounded?

Take the case of a Brahmin of similar birth and conduct.. Who weds in like manner.. And when in wedlock he has begotten a child, the fondness for children obsesses him and he settles on the family estate, and does not go forth from the home to the homeless life.

In the bounds of the Brahmin of old he stays nor transgresses them., and it is said :within bounds he keeps and transgresses not. 

And therefore the Brahmin is called bounded. Thus the Brahmin becomes bounded.

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Why is the root of suffering is attachment?

Brahman And How becomes A Brahmin A Breaker Of Bounds?

Take the case of a Brahmin of similar birth and conduct... He hands over the teacher's fee and seeks a wife either according to Dhamma or non Dhamma : one bought or sold or Brahmini on whom the water pouring ceremony has been performed.

He goes to a Brahmini or to the daughter of a noble or a low caste man or a serf., to the daughter of an outcast or a hunter or a bamboo worker or a craft maker or an aboriginal., he goes to a woman with child, to one giving suck, to one in her season, to one not in her season., and for him the Brahmini becomes just a means for lust, for sport and for pleasure or to beget offspring.

And he keeps not within the ancient Brahmin bounds, but transgresses them., and it is said :He keeps not within bounds but transgresses, 'and therefore he is called a breaker of bounds. 

Thus the Brahmin becomes a breaker of bounds.

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Suffering - Definition And Causes In Buddhism .

Top Brahmin And How Becomes A Brahmin A Brahmin Outcast?

Take the case of a Brahmin of similar birth, he for eight and forty years leads the Brahma-life of virginity ,applying himself to the mantras, then completing that course, he seeks the teachings fee for teaching., as ploughman, trader, cowherd, bowman, rajah's man or by some craft or, despising not the beggars bowl, just by going about for alms.

On handing back the teacher's fee, he seeks a wife according to Dhamma or non Dhamma., one bought or sold or a Brahmini on whom water has been poured. He goes to a Brahmini or any other woman.. one with child, giving suck and so forth.. and she is for him a means for lust.. or to beget offspring. 

He leads a life doing all these things. Then the Brahmans say thus of him :How is it that an honourable Brahmin leads this sort of life?

And to this he replied :Just as fire burns clean things or unclean, but not by that is the fire defiled., even so, good sirs, if a Brahmin lead a life doing all these things, not by that is a Brahmin defiled. 

And it is said :He leads a life doing all these things, 'and therefore he is called a Brahmin outcast. Thus a Brahmin becomes a Brahmin outcast.

Conclusion -

He abides in mind pervading with pity sympathy poise, one world quarter, so a second, a third, a fourth,then above, below, athwart, everywhere, the whole wide world he pervades with thoughts of pity, sympathy and poise, far reaching, expensive, measureless, without hatred or ill will. These are the top caste system Brahmins in the Indian society.

How is religion to be a religion of man ?

     

The Religion of man must teach him to shun bad conduct.

The Religion of man -  A religion to be religion the destruction of life, the taking of what is not given, licentiousness and lying speech are four vices of conduct which he must avoid. Evil deeds are done from motives of partiality, enmity, stupidity and fear. If he is not led away by these motives, he will do no evil deed. A religion to be a religion of man must teach him not to dissipate his wealth. Dissipation of wealth results from being addicted to intoxicating liquors, frequenting the streets at unseemly hours, haunting fairs, being infatuated by gambling, associating with evil companions, the habit of idleness.

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How to describe top five cast of Brahmin?

The Original Religion Of Man

 There are six dangers which follow from being addicted to intoxicating liquors, actual loss of wealth, increase of quarrels, susceptibility to disease, loss of good character, indecent exposure, impaired intelligence.

Six are the perils from frequenting the streets at unseemly hours : he himself is without guard or protection and so also are his wife and children, so also is his property, he, moreover, becomes suspected as the doer of undiscovered crimes, and false rumours fix on him, and many are the troubles he goes out to meet.

Six are the perils from the haunting of fairs : he is ever thinking where is there dancing?  Where is there singing?  Where is there music?  Where is recitation?  Where are the cymbals?  Where the tam-tams?

Six are the perils for him who is infatuated with gambling : as winner he begets hatred, when beaten he mourns his lost wealth, his actual substance is wasted, his word has no weight in a court of law, he is despised by friends and officials, he is not sought after by those who would give or take in marriage, for they would say that a man who is a gambler cannot afford to keep a wife.

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How is the response of conversion?

The  Religion Of Man Summary -

Six are the perils from associating with evil companions: any gambler, any libertine, any tippler, any cheat, any swindler, any man of violence is his friend and companion.

Six are the perils of the habit of idleness : he says it is too cold and does no work, he says it's too hot and does no work, he says it's too early or too late and does no work, he says I am too hungry and does no work, he says I am too full and does no work. And while all that he should do remains undone, new wealth he does not get, and such wealth as he has dwindles away. A religion to be a religion of man must teach him to know who is true friend.

Four are they who should be reckoned as foes in the likeness of friends., to wit, a rapacious person, the man of words not deeds, the flatterer, and the fellow waster.

Of  these the first is to be reckoned as a foe in the likeness of a friend : for, he is rapacious, he gives little and asks much., he does his duty out of fear, he pursues his own interests.

 A man of words who is not a man of deeds is to be reckoned as a foe in the likeness of a friend : For, he makes a friendly profession as regards the past, he makes friendly profession as regards the future, he tries to gain your favour by empty saying, when the opportunity for service has arisen he avows his disability.

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What is ancient wisdom learning keys?

The Religion Of Man Critical Analysis

The flatterer is to be reckoned as a foe in the likeness of a friend : for, he both consents to do wrong, and dissents from doing right., he praises to your face., he speaks ill of you to others.

True and bad friend type......

So also the fellow waster companion is to be reckoned as a foe in the likeness of a friend.,  for, he is your companion when you frequent the streets at untimely hours, he is your companion when you haunt shows and fairs, he is your companion when you are infatuated with gambling.

Four are the friends who should be reckoned as sound at heart : the helper., the friend who is the same in happiness and adversity., the friend of good counsel., the friend who sympathies.

The friend who is a helper is to be reckoned as sound at heart : because, he guards you when you are off your guard, he guards your property when you are off your guard, he is a refuge to you when you are afraid, when you have tasks to perform he provides a double supply of what you may need.

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Why is the root of suffering is attachment?

The Religion Of Man Quotes

The friend who is the same in happiness and adversity is to be reckoned as sound of heart : because he tells you his secrets, he keeps secrets your secrets, in your troubles he does not forsake you, he lays down even his life for your sake.

The friend who declares what you need to do is sound of heart., because, he restrains you from doing wrong, he enjoins you to do what is right, he informs you of what you had not heard before, he reveals to you the way of heaven.

The friend who sympathises is to be reckoned as sound at heart., because, he does not rejoice over your misfortunes, he rejoices over your prosperity, he restrains anyone who is speaking ill of you, he commends anyone who is praising you. " Thus speaks the Exalted One.

Conclusion -

Instead of teaching to a man worship the six quarters, a religion which is a religion of man must teach him to respect and revere his parents, his teachers, his wife and children, his friends and companion, his servants and workmen and his religious teacher. 

How are religion and householder connected?

The Religion of householder - A religion to be a religion of man must teach him not to dissipate his wealth.

The Religion of householder -  Practice of householer in a religion to be a religion of man must teach him to shun bad conduct. The destruction of life, the taking of what is not given, licentiousness and lying speech are four vices of conduct which he must avoid. 

Evil deeds are done from motives of partiality, enmity, stupidity and fear. 

If he is not led away by these motives, he will do no evil deed.

A religion to be a religion of man must teach him not to dissipate his wealth. 

Dissipation of wealth results from being addicted to

• intoxicating liquors, 
• frequenting the streets at unseemly hours, 
• haunting fairs, 
• being infatuated by gambling, 
• associating with evil companions, 
• the habit of idleness.

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What can be the religion of man?

Householder In Hindusim

There are six dangers which follow from being addicted to intoxicating liquors, actual loss of wealth, increase of quarrels, susceptibility to disease, loss of good character, indecent exposure, impaired intelligence.

Six are the perils from frequenting the streets at unseemly hours : he himself is without guard or protection and so also are his wife and children, so also is his property, he, moreover, becomes suspected as the doer of undiscovered crimes, and false rumours fix on him, and many are the troubles he goes out to meet.

Six are the perils from the haunting of fairs : he is ever thinking where is there dancing?  

Where is there singing?  

Where is there music?  

Where is recitation?  

Where are the cymbals?  

Where the tam-tams?

Six are the perils for him who is infatuated with gambling : 

• as winner he begets hatred, 
• when beaten he mourns his lost wealth, 
• his actual substance is wasted, 
• his word has no weight in a court of law, 
• he is despised by friends and officials, 
• he is not sought after by those who would give or take in marriage, 
• for they would say that a man who is a gambler cannot afford to keep a wife.

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How to describe top five cast of Brahmin?

Householder In Buddhism 

Six are the perils from associating with evil companions: any gambler, any libertine, any tippler, any cheat, any swindler, any man of violence is his friend and companion.

Six are the perils of the habit of idleness : he says it is too cold and does no work, he says it's too hot and does no work, he says it's too early or too late and does no work, he says I am too hungry and does no work, he says I am too full and does no work. 

And while all that he should do remains undone, new wealth he does not get, and such wealth as he has dwindles away. 

A religion to be a religion of man must teach him to know who is true friend.

Four are they who should be reckoned as foes in the likeness of friends., to wit, a rapacious person, the man of words not deeds, the flatterer, and the fellow waster.

Of  these the first is to be reckoned as a foe in the likeness of a friend : for, he is rapacious, he gives little and asks much., he does his duty out of fear, he pursues his own interests.

 A man of words who is not a man of deeds is to be reckoned as a foe in the likeness of a friend : For, he makes a friendly profession as regards the past, he makes friendly profession as regards the future, he tries to gain your favour by empty saying, when the opportunity for service has arisen he avows his disability.

The flatterer is to be reckoned as a foe in the likeness of a friend : for, he both consents to do wrong, and dissents from doing right, he praises to your face., he speaks ill of you to others.

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How is the response of conversion?

Tenure Of Grahastha Ashram

So also the fellow waster companion is to be reckoned as a foe in the likeness of a friend.,  for, he is your companion when you frequent the streets at untimely hours, he is your companion when you haunt shows and fairs, he is your companion when you are infatuated with gambling.

 Four are the friends who should be reckoned as sound at heart : the helper., the friend who is the same in happiness and adversity., the friend of good counsel., the friend who sympathies.

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What is ancient wisdom learning keys?

Layman In Buddhism

The friend who is a helper is to be reckoned as sound at heart : because, he guards you when you are off your guard, he guards your property when you are off your guard, he is a refuge to you when you are afraid, when you have tasks to perform he provides a double supply of what you may need.

The friend who is the same in happiness and adversity is to be reckoned as sound of heart : because he tells you his secrets, he keeps secrets your secrets, in your troubles he does not forsake you, he lays down even his life for your sake.

The friend who declares what you need to do is sound of heart., because, he restrains you from doing wrong, he enjoins you to do what is right, he informs you of what you had not heard before, he reveals to you the way of heaven.

The friend who sympathises is to be reckoned as sound at heart., because, he does not rejoice over your misfortunes, he rejoices over your prosperity, he restrains anyone who is speaking ill of you, he commends anyone who is praising you. " Thus speaks the Exalted One.

Conclusion -

Instead of teaching him (householder) to worship the six quarters, a religion which is a religion of man must teach him to respect and revere his parents, his teachers, his wife and children, his friends and companion, his servants and workmen and his religious teacher. 

Buddha's Solution To Cross The Existence

Cross The Existence - The help of spiritual guide, Best Religions and Good Karma can cross the existence.

Cross The Existence - The flood by faith and purifies by wisdom only cross the existence

Once the Blessed Lord was dwelling in the realm of the Yakkha Alavaka in the town of Alavi. 

Then the Yakkha Alavaka approached the Blessed Lord and having approached him,  " said thus : Get Out, O Monk  !

The Blessed Lord departed, saying : "Very Well, friend. " The Yakkha then ordered  " Enter, O Monk. " The Blessed Lord entered, saying : " Very well, friend."

For the second time also the Yakkha told the Blessed Lord,  " Get out, O Monk ! The Blessed Lord departed, saying : 'Very well, friend." Enter, O Monk ! said Yakkha, the second time. 

The Lord entered, saying : "Very well, friend."

For the third time also the Yakkha told the Lord,  "Get out, O monk! The Lord departed, saying : "Very well, friend." Enter, O Monk!  said the Yakkha again. The Lord entered, saying : Very well, friend."

For the fourth time did the Yakkha tell the Lord,  "Get out, O Monk.! This time the Lord replied : I shall not get out, friend, you may do what you like. "

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What is the real religion of the householder ?

Buddha And Yakkha Alavaka -

I shall put a question to you, monk., if you don't answer my question, I will drive you out of your wits or I will tear your heart, or I will take you by the feet and throw you to the other side of the river, " said the angry Yakkha.

I do not see, friend, anyone in the world who could drive me out of my wits or tear out my heart, or take me by the feet and throw me across the river. 

Still, friend, you may put any question you like. Then the Yakkha asked the Lord the following questions :

What is the noblest wealth for man in this world? What pure action brings happiness? 

What is the sweetest of all test? What manner of living is said to be the noblest living?

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What can be the religion of man?

Buddha's Answer

The Lord replied :Faith is the noblest wealth for man in this world. 

The Dhamma well observed brings happiness. Truth is the sweetest of all tastes. 

The living endowed with wisdom is said to be the noblest thing.

Yakkha asked : " How does one cross the flood(rebirth)? How does one cross the sea (existence)?  

How does one overcome suffering?

The Lord replied : " One crosses the flood by Faith. One crosses the sea by vigilance. 

One overcomes suffering by Exertion. One purifies oneself by wisdom.

Yakkha Alavaka  asked: " How does One acquire knowledge?  How does one obtain wealth?  How does one attain fame?  

How does one gain friends?  Passing from these world to the other world after death, how does one not repent? "

The Lord replied : "Having faith in Arhants and the Dhamma for the attainment of Nibbana, and by obedience, the diligent, attentive person acquires wisdom.

One who does what is proper, one who is resolute, one who is awake, he acquires wealth. One who gives acquires friends. 

The faithful householder in whom truthfulness ,righteousness, patience and generosity are found, he does not repent after death.

Come on!  Also consult other numerous monks and Brahmans,weather there are any other qualities higher than truth, self -control, charity and patience. "

Yakkha said : "Now, why should I consult various Brahmins and monks?  Today I know the prosperity which belongs to my future good. Indeed!  the Buddha came to the dwelling of Alavi for my benefit. 

Today I know, to whom when given, it returns the greatest fruit.

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How to describe top five cast of Brahmin?

Respect Of Lord Buddha -

From today I will wander from village to village from town to town, paying my respect to the fully Enlightened One, and his perfect Doctrine

The goal of Buddhism is to end suffering, achieve Nirvana, and escape a cycle of suffering and rebirth.

Feelings, in our way of life, are considered as female and, on the grounds that our way of life is as yet overwhelmed by a male centric valuation framework where levelheadedness, objectivity and thought are valued over their "appearing contrary energies", subjectivity, feeling and instinct, we have far to go, as a culture, to esteem and be associated with our enthusiastic states. 

In the expanse of feeling that is accessible to us as people, many consider feelings to be something that should be controlled in case it "dominate" or overpower us, much like a sea wave. 

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How is the response of conversion?

Personal Emotions -

Well fortunately the more comfortable we get with our feelings, the more agreeable, the less they take steps to overpower us similarly. 

It's additionally similar to acclimating ourselves with being in the sea. 

At the point when waves go to a surfer, on the off chance that they are experienced, they realize how to ride the wave as opposed to getting sucked under and tossed to the sea floor or suffocated. 

I envision, notwithstanding, that paving the way to that capacity to really surf were numerous off-kilter even difficult or unnerving minutes. 

Conclusion -

So the lesson of this short story is that We are consistently bustling asking our materialistic necessities from the Lord, rather we ought to approach him for independence from this pattern of life and passing. 

Which we as a whole are battling for! Hence wisdom and faith always help to cross the existence .