Morality Is Essence Of Dhamma

Morality -Master Morality ,Slave Morality. 

Morality is Dhamma and Dhamma is Morality. Morality must be scared and universal.

Morality - Every Religion preaches morality but morality is not the root of religion. Morals are the rules that govern which actions are right or wrong. 

There is morality among thieves, gang of robbers, morality among businessmen, morality among fellow casteman. 

Morality comes in only wherein man comes in relation to man. Morality comes in into religion as a side wind to maintain peace and order. 

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SADDHAMMA - Maintenance The Purity, Preservation Of Religion.

Morality Formul

Place of morality in the Religion : The action of morality in the functioning of religion is therefore casual and occasional. 

Morality in religion is therefore not effective. 

Religion is a triangular piece. What is the place of morality in Religion? 

As a matter of truth morality has no place in Religion. It is a wagon attached to it. 

It is attached and detached as the occasion requires. The content of religion consists of God, soul, prayers, worship, rituals, ceremonies and sacrifices. 

Be good to your neighbour because you are both children of God. That is the argument of God. 

Moral values are important in the life, because moral values reflect an individual's character and spirituality. 

They help in building good relationships in personal as well as professional lives. Moral values are our personal set of beliefs about what is important, unimportant, right, wrong, good and bad. Religious commandments, social, conventions, and code of conduct can assist you in making moral. 

Some common examples of moral Principles are important.

In Dhamma morality takes the place of God although there is no God in Dhamma. 

In Dhamma there is no place for prayers, pilgrimages, rituals, ceremonies or sacrifices. 

Morality is the essence of Dhamma. Without it there is no Dhamma.


Morality in Dhamma arises from the direct necessity for  man to love  man. 

It does not require the sanction of God. 

It is not to please God that man has to be moral. It is for his own good that  man has to love man.

Three Factor's Making Morality Scared:-

In every human society, primitive or advanced, there are some things or beliefs which it regards as scared and the rest as profane. 

When a thing or belief has reached the stage of being sacred ( pavitra)  it means that it cannot be violated. Indeed it cannot be touched. It is taboo.


Contrary to this, a things to this, a thing or a belief which is profane ( apavitra), means outside the field of the scared, may be violated. 

It means one can act contrary to it, without feeling any  fear or qualms of conscience. 

The types of morality is 1) Master morality ( Values pride and power),  2) Slave morality (Values like kindness, empathy and sympathy). 



The scared is something holy. To transgress it is a sacrilege. Why is a thing made sacred?  

To confine the scope of the  question to be matter in the  hand, why morality should have been made scared? 

The first factors is the social need for protecting the best.

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Why Sensation In Vipassana Meditation Technique ?

Morality Guide

The background of this question lies imbedded in what is called the struggle of existence and the survival of the fittest. 

This arises out of the theory of evolution. 

It is common knowledge that evolution takes place through a struggle for existence because the means of food supply in early times were so limited.



The struggle is bitter. Nature is said to be red in claw and tooth. In this struggle which is bitter and bloody only the fittest survive. 

Such is the original state of society.



In the course of ancient past someone must have raised the question, Is the fittest (strongest) the best ? 

Would not the weakest if protected be ultimately the best for advancing the ends and aims of society? 

The then prevailing state of society seems to have given an answer in the affirmative.



What is the way to protect the weak?  Nothing less than to impose some restrains upon the fittest. In this lies origin and necessity for morality. 

This morality had to be scared because it was imposed originally on the fittest, I. e., the strongest. This has very serious consequences.



First, does morality in becoming social become anti-social? 

But this morality is marked by isolation and exclusiveness . It is a morality to protect " group interest ". It is therefore anti-social.



It is the isolation and exclusiveness of this kind of morality which throws it's anti-social spirit in relief. 

The same is true where a group observes morality because it has interests of its own to protect.

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Meditation - Buddhism Unique Technique .

Morality & Moral

The result of this group organization of society are far-reaching. 

If society continues to consist of anti-social groups ,society will remain a disorganized sea factional society. 

The danger of a disorganized and factional state of society is that it sets up a number of different models and standards.



A society which rests upon the supremacy of one group ove another irrespective of its rational or proportionate claims inevitably ,leads to conflict. 



Under the struggle for existence or under group rule interested of the individual are not safe. 

Group set-up prevents an individual from acquiring consistency of mind which is possible only when society has common ideals, common models. 

His  thoughts are led astray and this creates a mind whose seeing unity is forced and distorted.



Secondly the group set-up leads to discrimination and denial of justice. The group set-up leads to stratification of the of classes. 

Those who are born in slavery remain slaves. Owners remain owners and  workers remain  workers. The privileged remain privileged and the serfs remain serfs.



This means that there can be  liberty for some but not for all. 

This means that there can be equality for a few but none for the majority. What is the remedy?  The only remedy lies in making fraternity universally effective.



What fraternity?  It is nothing but another name for brotherhood of man which is another name for morality. 

This is why the Buddha preached that Dhamma is morality and as Dhamma is scared so is morality.

Moral order and Dhamma :-

Herein a certain one abstains from talking life, from stealing, from sinful living. 

This is called purify of body. Herein a certain one abstains from falsehood. This is called purify of speech.



If someone have some personal sloth-and-torpor...excitement and flurry... 

If someone have some personal doubt-and-wavering, he is aware of the fact. Also of how ( each of this) arises, is abandoned and recurs not again in future. This is called purify of mind. 

He who is pure in body, speech, and mind, Sinless and clean blessed with purity, Sin-washer is the name  men give to him.



Herein a certain one abstains from talking life, from stealing from wrong practice in sensual lusts. 

This is called purify of body. Herein a certain one abstains from falsehood... from idle babble. 

This is called purify of speech. Herein a certain one is not covetous or malevolent of  heart and has right view. This is called purify of mind.



Taking life, taking what is not given, lustful,  evil practices, lying, and indulging in spirituous liquors, which cause idleness. 

Herein a monk abides contemplating the body as body, strenuous, mindful and self-possessed, having overcome both the hankering and discontent common in the world.



He abides contemplating the feelings as feelings... He abides contemplating the mind as mind..... 

He abides contemplating  ideas as  ideas, strenuous, mindful and self-possessed, having overcome both the hankering and  discontent common in the world. 

When these five sources of weakness to training are put away, these four arising of mindfulness should be made to become.



A certain one abstains from taking life and the rest... from bitter speech and idle babbling. This is called success in morals. 

Herein a certain one is not covetous or malevolent of the  heart. This is called success in mind. Herein certain one has right view : he holds with certainly that there is (virtue in) almsgiving, in sacrifice, in offerings : that there is fruit and result of good and  evil deeds: that this world is, that there is a world beyond : that mother, father and beings of spontaneous birth do exist: that in the world there are recluses and Brahmins who have realized the world beyond and can proclaim it. This, monks, is called success in view.


By the destruction of the asavas, realizing in this very life himself, knowing it thoroughly -- the  hearts release ,the release by insight which is free from the asavas, having attained it abides therein. 

This is called perfection of mind. These are three bodily perfection.



The Lord : Here a Bodhisattva,  his thoughts associated with knowledge of all modes, gives gifts, i. e., inward or outward things, and, having made them common to all beings, he dedicates them to supreme enlightenment, and also others he instigates thereto. 

But there is nowhere an apprehension of anything.



The Lord : He himself lives under the obligation of the ten ways of wholesome acting, and also others he instigates thereto.



The Lord : He himself becomes one who has achieved patience, and others also he instigates to patience.



The Lord : He dwells persistently in the five perfections, and also others he instigates to do likewise.



The Lord : He himself, through skill in means, enters into the trances, yet he is not reborn in the corresponding heavens of form as he could, and others also he instigates to do likewise.



The Lord : He does not settle down in any dharma, he contemplates the essential original nature of all dharma, and others also he instigates to the contemplation of all dharmas.



All things are in  fire. And what are all these things which are on  fire? 

The eye, is on  fire, forms are on  fire,  eye-consciousness is on  fire, impressions received by the  eye are on  fire, and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impression received by the type, that also is on  fire. 

With the fire of passion say I, with the  fire of hatred, with the  fire of infatuation, with birth,  old age,  death, sorrow, lamentation, misery, grief and despair are they on  fire.

• The  ear is on  fire, 
• sound are on  fire, 
• the nose is on  fire, 
• odours are on  fire, 
• the  tongue is on  fire,  
• taste are on  fire, 
• the body is on  fire,  
• idea are on  fire, 
• and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impression received by the mind, that also is on  fire. 

With the  fire of passion, say I, with the  fire if hatred, with the fire I've infatuation, with birth, old age,  death, sorrow, lamentation, misery, grief, and despair are they on  fire.


Unhappiness is the result of greed, the greed is the bane of life of those who have as well as of those who have not. 

If, however, greed, anger and delusion are done away,  men reflect neither upon their own misfortune nor on mental suffering and anguish.




 Anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit and arrogance are vile, inflation is vile, and indolence is vile. 

For the shedding of inflation and indolence there is the Middle Way -- giving us eyes to see, making us know, and leading us on to peace, insight, enlightenment. 

Nibbana which is naught but that Noble Eightfold Path.



There is no greater benefit that health and there is nothing more valuable than the spirit of contentment. 

This spirit of contentment is not to be understood to mean meekness or surrender to circumstances.

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101 Palash Flowers Celebrate Herbal Holi Festival.

Morality History

The craving comes into being because of desire of gain, when desire for gain becomes a passion for possession when the spirit of possession gives rise to tenacity of possession it becomes aversion. 

Avarice or possession due to uncontrolled acquisitive instinct calls for watch and ward. 

Why is this craving or greed to be condemned? Because of many a bad and wicked state of things arises -- blows and wounds, strife, contradiction and retorts, quarreling, slander and lies. 

The Buddha insisted upon the control of greed and craving.



The doctrine of impermanence has three aspects. There is the impermanence of composite things. 

There is the impermanence of the individual being. There is the impermanence of self nature of conditioned things.


All things are produced by the combination of causes and conditions and have no independent nounenon of their own. 

When the combination is dissolved, their destruction ensures. The body of a living being consists of the combination of four elements, 

1. earth 
2. water 
3. fire 
4. air, and when this combination is resolved into the four component elements, dissolution ensues.

But it is not quite so easy to understand how a human being can go on changing--becoming --while he is alive. How is this possible?  

The Buddha's answer was, " This is possible because all is impermanent. 

Sunnya is like a point which has substance but neither breadth nor length.



There is a certain order in the movements and actions of the starry bodies. 

There is a certain order by which season come and go in regular sequence. 

There is a certain order by which seeds grow into  trees and trees yield fruits and fruits gives seeds. 

Similarly is there a moral order in Human Society. How it is produced?  How it is maintained?



" It is the Kamma Niyam and not God which maintains the moral order is the universe. 

The moral order of the universe may be good or it may be bad. 

But according to the Buddha the moral order rests on man and on nobody else. Kamma means man's action and Vipaka is its effect. 

If the moral order is bad it is because man does Akushal Kamma. If the moral order is good it is because man does Kushal Kamma.

Conclusion :-

By speaking of the law of Kamma what the Buddha wanted to convey was that the effect of the deed was bound to follow the deed, as surely as night follows day. It was like a Niyam or rule. No one could fail to benefit by the good effect of a Kushal Kamma and no one could escape the evil effects of Akushal Kamma. The only way to put a stop to conflict is to have common rules of morality which are sacred to all.

What is saddhamma in Buddhism?

SADDHAMMA -It may lead to pedantry. Saddhamma teaches that what is needed is Pradnya. 

Saddhamma makes learning open to all.

SADDHAMMA - It makes learning open to all. 

• Saddhamma teaches that learning is not enough. It may lead to pedantry. 
• Saddhamma teaches that what is needed is Pradnya. 
• Saddhamma teaches that Pradnya is not enough. It must be accompanied by Sila. 
• Saddhamma teaches that besides Pradnya and Sila. What is necessary is Karuna. 
• Saddhamma teaches that more than Karuna why is necessary is Maitri. 
• Saddhamma must break down barriers between man and  man. 
• Saddhamma must teach that worth and not birth is the measure of  man. 
• Saddhamma must promote equality between  and  man.
• Saddhamma  must promote Pradnya, Maitri and pull down all social barriers. 
• Saddhamma means cleanse mind impurities and make the world a kingdom of Righteousness.

 

The mind is the origin of all this is, the mind is the master, the mind is the cause. 

If in the midst of the mind there are  evil  thoughts, then the words are evil, the deeds are evil, and the sorrow which results from son follows that  man.

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Why Sensation In Vipassana Meditation Technique ?

Saddhamma Defination & Function

The mind is the origin of all that is, it is the mind that commands, it is the mind that contrives. 

If in the mind there are good thoughts, then the words are good and the deeds good, and the happiness which results from such conduct follows that  man, as the shadow accompanies the substance.

Most religions speak of three kingdoms. One is called kingdom of heaven. 

The second is called the kingdom of  earth and the third is called the kingdom of hell.

The kingdom of heaven is said to be ruled by God. 

The kingdom of hell is described to be a place where the supremacy of the Evil One is undisputed. 

The kingdom of  earth is a disputed field. 

It is not under the dominance of the  Evil One. At the same time God's sovereignty does not extend to it. It is hoped that one day it will.

Their aim in the life should be to reach some imaginary heaven. 

The kingdom of righteousness lies on earth and is to be reached by man by righteous conduct. 

To remove their misery each one must learn to be righteous in his conduct in relation to others and thereby make the  earth the kingdom of righteousness.

Man's misery is the result of man's inequity to man. Only righteousness can remove this inequity and the resultant misery.

The religion must not only preach but must inculcate upon the mind of man the supreme necessity for being righteous in his conduct. 

For the purpose of inculcating righteousness religion, genesis, " had certain other functions to undertake.

Religion must teach man to know what is right and to follow what is right. 

Religion must teach man to know what is wrong and not to follow what is wrong.

The first is training of man's instincts and dispositions as distinguished from offering prayers or performing observances or doing sacrifices. Of  a purge for former misdeeds, what is the use of not committing fresh misdeeds, if there is no training of the mind to turn bad disposition into good disposition.

A good disposition is the only permanent foundation of and guarantee of permanent goodness. 

He have great importance is courage to stand by what is right even if one is alone.

You are to expunge by resolving that, though others may be harmful, you will be harmless. 

That though others may kill, you will never kill. That though others may steal, you will not.

That though others may not lead the higher life, you will. That though others may lie, traduce, denounce, or prattle, you will not. 

That though others may be covetous, you will covet not. That though others may be  malignant, you will not be malignant.

That though others may be possessed by sloth and torpor, you will free yourself therefrom. 

That though others may be puffed up, you will be humble minded. 

That though others may be perplexed by doubts, you will be free from them.

That though others may be harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, association with bad friends, slackness, unbelief, shamelessness, unscrupulousness, lack of instructions, inertness, bewilderment, and unwisdom, you will be the reverse of all these things.

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Meditation - Buddhism Unique Technique .

Dhamma Is Saddhamma Theory When

He who should say that a Samana or a Brahmin should not communicate his knowledge and learning to  women and Shudras. 

Just so, he who should say thus, would be putting obstacles in the way of others and would be out of sympathy for their welfare.

If any man, whether he be learned or not, considers himself so great as to despise other  men he is like a blind man holding a candle - blind himself, he illumines others.  A man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities  ?

Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: " This is the meaning of that saying! Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.

We have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature. 

To whatsoever train of thought he wishes to apply himself, to the train of thought he applies himself : to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself.

Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought. 

Also he is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in. 

Also by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realizes the  heart's release, the release by wisdom, and attaining it abides therein.

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101 Palash Flowers Celebrate Herbal Holi Festival.

Dhamma Is Saddhamma Meaning Only When

Pradnya is necessary. But Sila is more necessary. Pradnya without Sila is dangerous. 

Mere Pradnya is dangerous. Pradnya is like a sword in the  hand of a  man. In the hand of a man with Sila it may be used for saving a man with a danger.

At another place, Buddha said,  " Sila is incomparable in this world. Sila is the beginning and the refuse, Sila is the mother of all good. 

It is the foremost of all good conditions. Therefore, purify your Sila. "

The purpose of Tathagata in coming into the world is to befriend those poor and helpless and unprotected, to nourish those in bodily affliction, whether they be Samanas or  men of any other religion  - to help the impoverished, the orphan and the aged, and to persuade others so to do. "

Just as the earth does not feel hurt and does not resent, just as the air dies not lend to any action against it, just as the Ganges  water goes on flowing without being disturbed by the  fire so also you must  bear all insults and injustices inflicted on you and continue to bear Maitri towards your offenders.

Maitri must flow and flow for ever. Let it be your scared obligation to keep your mind as firm as the  earth, as clean as the air and as deep as the Ganges. 

If you do so your Maitri will not be easily disturbed, by an act however unpleasant. For all who do injury will soon be tired out.

Let the ambit of your Maitri be as boundless as the world and let your  thought be vast and beyond measure in which no hatred is thought of. 

According to my DHAMMA, it is not enough to practise Karuna. It is necessary to practise Maitri.

O Monks, has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of  heart, absorbs them all, it glows, it shines, it blazes forth. 

And in the same way, as the light of all the  stars has not a sixteenth part of the value of the  moonlight, but the moonlight absorbs it and glows and shines and blazes forth, in the same way, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness. 

Loving kindness, which is freedom of  heart, absorbs them, it glows, it shines, it blazes forth.

And in the same way, as at the end of the rainy season, the  sun, rising into the clear and cloudless sky, banishes all the dark spaces and glows and shines and blazes forth, and in the same way again, as at  night's end the morning  star glows and shines and blazes forth, so, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness. 

Loving kindness, which is freedom of  heart, absorbs them, it glows, it shines, it forth.

Link here:-

Maha Shivaratri 2022 - Fasting And Worshiping .

Dhamma To Be Saddhamma Meaning In English Must

   There is no argument in the favour of caste and inequality which he didnot refute. 

There were many Brahmins who challenged Buddha on his issue. But he silenced them completely.

As against pride of ancestry, the station into which a man happens to be born determines only his designation be it noble or Brahmin or middle class or peasant. 

Even as a  fire is called after the material out of which it is kindled, and may thus be called either a wood fire, or a chip  fire, or a bracken fire, or a cowdung  fire, just in the same way the noble, transcendent doctrine, " I aver, is the source of the true wealth for every  man, birth merely determining his designation in one of the four classes.

Lineage does not enter into a man's being either good or bad : nor do good looks or wealth. 

For, you will find a man of noble birth who is a murderer, a thief, a fornicator, a liar, a slanderers, a man of bitter  tongue, a tattler, a covetous person, a man of rancour or of wrong views, and therefore I assert that noble birth does not make a good man. Or again you will find a  man of noble birth who is innocent of all these views, and therefore, I assert that it is not lineage which makes a man bad.

The man who is irritable, rancorous, vicious, detective, perverted in views, and deceitful know ye that he is an outcast. 

Whosoever in this world harms living beings once - born or twice - born, in whom there is no compassion for living beings - know ye that he is an outcast.

Whosoever destroys and besieges villages and hamlets, and is known as an oppressor - know ye that he is an outcast.

Whether in the village or in the forest whosoever appropriates by theft what belongs to others, or what is not given  - know ye that he is  an outcast.

Whosoever, having really taken a debt, flees, when pressed, saying, " There is no debt to you, - know ye that he is an outcast. Whosoever, desiring some trifle, kills a  man going alone on the road, and pillages him - know ye that he is  an outcast.

Whosoever for his own sake, or for the sake of others, or for the sake of wealth, utters lies when asked as a witness - know ye that he is an outcast. Whosoever by force or with consent is seen transgressing with the wives of relatives or friends - know ye that he is an outcast.

Whosoever, being rich, does not support aged mother and father who have passed their youth - know ye that he is an outcast. 

Whosoever, when questioned about what is good, counsels what is wrong and teaches in a concealing way - know ye that he is an outcast.

It is because of this doubt that religion preaches equality. For equality may help the best to survive even though the best may not be the fittest. 

What society wants is the  best and not the fittest. A religion which does not preach equality is not worth having.

Conclusion :-

Is not that a better religion which promotes the happiness of others simultaneously with the happiness of oneself and tolerates no oppression. 

The Religion of the Buddha is perfect justice springing from man's own meritorious disposition. 

SADDHAMMA must promote equality between  and  man.

Sensation based vipassana in meditation

Sensation based Vipassana- Mediator tries merely to search extraordinary, ordinary physical sensations as they naturally occur.

 Sensation based Vipassana -  First because it is by sensations that we experience reality directly. 

Unless something come into contact with the five physical sense or the mind, it does not exist for us. 

These are the gates through which we encounter the world, the base for all experience. 

And whenever anything comes into contact with the six sensory bases, a sensation occurs. 


The Buddha described the process as follows : "If someone takes two sticks and rubs one against the other, then from the friction heat is generated, a spark is produced. 

In the same way, as the result of a contact to be experienced as pleasant, a pleasant sensation arises. 

As the result of a contact to be experienced as unpleasant, an unpleasant sensation arises. As the result of a contact to be experienced as neutral, a neutral sensation arises. 



The contact of an object with mind or body produces a spark of sensation. This sensation is a link through which we experience the world with all it's phenomena, physical and mental. 

In order to develop experiential wisdom.  We must become aware of what we actually experience, that is, we must develop awareness of sensation. 


Further, physical sensations are closely related to the mind, and like the breath they offer a reflection of the present mental state. 

When mental objects thoughts, ideas, imaginations , emotions, memories, hopes, fears - come into contact with the mind, sensation arise. 


Every thought, every emotion, every mental action is accompanied by a corresponding sensation within the body. 

Therefore by observing the physical sensations, we also observe the mind. 

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Meditation - Buddhism Unique Technique .

Aware of sensations

Sensation is indispensable in order to explore truth to the depths. 

Whatever we encounter in the world will evoke a sensation within the body. 

Sensation is the crossroads where body and mind meet.


Although physical in nature, it is also one of the four mental processes . 

It arises within the body and is left by the mind. 

In a dead body or inanimate matter, there can be no sensation, because mind is not present. 

If we are unaware of this experience, our investigation of reality remains incomplete and superficial. 


Just as to rid a garden of weeds one must be aware of the hidden roots and their vital function  , similarly we must be aware of sensations, most of which usually remains hidden to us, if we are to understand our nature and deal with it properly. 

Sensation occur at all times throughout the body. 

Every contact, mental or physical, produces a sensation. Every biochemical reaction gives rise to sensation .


In ordinary life, the conscious mind lacks the focus necessary to be aware of all but the most intense of them, but once we have sharpened the mind by the practice of anapanasati and thus developed the faculty of awareness ,we become capable of experiencing consciously the reality of every sensation within .



In the practice of awareness of respiration the effort is to observe natural breathing, without controlling or regulating it. 

Similarly, in practice of Vipassana, we simply observe bodily sensations. 


We move attention systematically throughout the physical structure from head to feet and feet to head, from one extremity to the other. 

But while doing so we do not search for a particular type of sensation, nor try to avoid sensations of another type. 

The effort is only to observe objectively, to be aware of whatever sensations manifest themselves throughout the body .


They may be of any type : heat, cold, heaviness ,lightness, itching, throbbing, contraction,expansion, pressure, pain, tingling, pulsation, vibration, or anything else. 

The mediator does not search for anything extraordinary but tries merely to observe ordinary physical sensations as they naturally occur. 



Nor is any effort made to discover the cause of a sensation. 

It may arise from atmosphere conditions , because of the posture in which one sits, because of the effects of an old disease or weakness in the body, or even because of the food one has eaten. 


The reason is unimportant and beyond one's concern. 

The important thing is to be aware of the sensation that occurs at this moment in the part of the body where the attention is focused. 

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101 Palash Flowers Celebrate Herbal Holi Festival.

 When we first begin this practice, we may be able to perceive sensations in same part of the body and not in others. 

The faculty of awareness is not yet fully developed, so we only experience the intense sensations and not the finer, subtler ones . 


However, we continue giving attention to every part of body in turn, moving the focus of awareness in systematic order, without allowing the attention to be drawn unduly by the more prominent sensations. 

Having practiced the training of concentration. We have developed the ability to fix the attention on an object of conscious choosing. 


Now we use this ability to move awareness to every part of the body in an orderly progression, neither jumping part a part where sensation is unclear to another part where it is prominent, nor lingering over some sensations, nor trying to avoid others. 

In this way, we gradually reach the point where we can experience sensations in every part of body. 

Attractions of the pleasant /unpleasant sensation 

When one begins the practice of awareness of respiration, the breathing often will be rather heavy and irregular. 

Then it gradually calms and becomes progressively lighter,finer,subtler. 

Link here :-

Maha Shivaratri 2022 - Fasting And Worshiping .

Similarly, when beginning the practice of  Vipassana meditation , one often experiences gross, intense, unpleasant sensations that seem to last for a long time. 

At the same time, strong emotions or long - forgotten thoughts and memories may arise, bringing with them mental or physical discomfort, even pain.


The hindrance of craving, aversion, sluggishness, agitation, and doubt which impeded one's progress during the practice of awareness of breathing may now reappear and gain such strength that it is altogether impossible to maintain the awareness of sensation. 

Faced with this situation one has no alternative but to revert to the practice of awareness of respiration in order once again to calm and sharpen the mind. 



Patiently, without any feeling of defeat, as mediators we work to re - establish concentration, understanding that all these difficulties are actually the result of our initial success. 

Some deeply buried conditioning has been stirred up and has started to appear at the conscious level. 


Gradually, with sustained effort but without any tension, the mind regains tranquility and one - pointedness. 

The strong thoughts or emotions pass away, and one can return to the awareness of sensations. 


And with repeated, continues practice, the intense sensations tend to dissolve into more uniform, subtler ones and finally into mere vibrations, arising and falling with great rapidity. 

Link here :-

Define Righteousness Meaning ?

But whether the sensations are pleasant or unpleasant, intense or subtle, uniform or varied is irrelevant in meditation. 

The task is simply to observe objectively.


Whatever the discomfort of the unpleasant sensations, whatever the attractions of the pleasant ones, we do not stop our work, do not allow ourselves to become distracted or caught up in any sensation, our job is merely to observe ourselves with the same detachment as a scientist observing in a laboratory. 

Conclusion :- Sensation based Vipassana occur at all times throughout the body. Sensation is indispensable in order to explore truth to the depths. Every contact, mental or physical, produces a sensation. Every biochemical reactions gives rise to Sensation based Vipassana in Meditation.