healing buddha_🌿

i was reading "buddha and his dhamma" last night. the last book by babasaheb, published posthumously in 1957, right after the next year of his mahaprinirvana. although the book is self-explanatory and a discourse in itself to understand buddhism from the indian context.

there is a three-page introduction to the book. where babasaheb raised a few methodological questions on the historiography and iconography of buddha. he implied that historians of the buddhist study so far have not addressed the scientific and epistemological gaps while showcasing buddha's life events.

as we progress through the book chapter by chapter, it becomes a very reflective journey. not only does it unravel the societal phenomena that we encounter daily, but it extensively also brings a metaphysical view to the philosophy of buddhism vis-a-vis its meta-distortion by brahminism.

the book convinces us at the end that to understand buddhism in india, there are limitations to the textual and physical evidence. nonetheless, babasaheb supports the "scientific reconstruction" of history as one part of the inquiry. to fill the remaining gap, he also suggests that one could always go for another i.e. "experiential line of inquiry" through the practice of buddhism and mahasatipatthana.

while practicing the same, a reflection, which wasn't mentioned anywhere that i could assemble during mahasatipatana, was that buddha's transition while transcending into the realm of enlightenment is so very inspiring, any person could get a glimpse of it through its experience.

for buddha, 'dukkha' was an ultimate truth arising from 'desires'. thus, the simple remedy [for few but complex for many] to reduce the 'dukkha' is the reduction of desires, gradually, one by one.

desires could be that in the form of attachment as well. for example, for me, expecting the warmth of a friend all the time, especially during the occurrence of 'dukkha' was an attachment. till, the time i reduced the expectation, and desire for the attachment, the 'dukkha' of that particular attachment weathered away simultaneously.

"atah, deep, bhavah"_

📑 healing buddha_
🖋 @dnyanesh_____

"atah, deep, bhavah"

12:30PM:17/08/21

on wamandada_🌿

a singer and lyricist who had brilliance in writing and articulating the complex questions mere in two or three simple lines, which any lay-person could understand and relate to. he was also a social transformer whose life had in long-span revolutionized the marathi musical traditions, specifically the folk-music.

his songs, ghazals, and bhim-geete represented the glimpses of life, suffering, pain, and happiness of the working and oppressed classes, along with the gratitude towards the revolutionary leaders like babasaheb, ramai, jyotiba, sau etc.

while talking about pain and suffering, his lyricistical visualization of the masses never undermined them to inferior to others. because the basis for his writing was “manuski” aka humanity.

because of his tremendous contribution to the social sphere aligned with bhim geete, people called him “yug kavi”, i.e. the poet of this age.

📑 on wamandada_
🖋 @dnyanesh_____

yug kavi, wamandada kardak