Presented by

Dr. Beniram Koche, President

Jeevak Yoga Treatment and Training Institute,
Nagpur, Maharashtra State, India.
Q1. Does your scripture record any unusual “water” that
affects the flesh or soul of a religious person? If yes, please
introduce us to it.
Ans: As per Buddhist scripture i.e. Udakupama Sutta, Uposath sutta, Dhammapada,
Paharada sutta, Assu Sutta and other techings of Buddha we learn that Buddha never
believe in magic or blessings but he believe in karma. Buddha always follow science of
Background
nature. He was the doctor of mind. He used to educate about the science of nature, law of
nature, reality and truth. His teaching is “Know truth as a truth and an untruth as an untruth.”

As per Buddhist scripture, Water is seen as a life giver in Buddhism. Water

Theclarity
symbolizes purity, religious scripture
and calmness. uses the
Throughout characteristic
45 years of his ministry,of
the Buddha
urged monks to respect the natural resources we all depend on, and to use water without
wasting it. nature to teach us the spiritual teaching. "Water" is
the material composes about 60% of our body, and
70% of the earth is covered by water. It is the source
of our fleshes, and through it, we can cleanse dirts.

How does your scripture uses "Water" to give us

understanding about the deeper things of our souls?
Also, is there any particular water we need to drink
for the good health of our souls, and how can we
obtain it? Dhammapada Verse 02
Dhammapada Verse01

Water and rituals

The offering of water at Buddhist shrine symbolises the aspiration to cultivate the virtues of
calmness, clarity and purity with our body, speech and mind. It reminds us to diligently cleanse
ourselves of our spiritual defilements of attachment, aversion and delusion through the generating
of generosity, compassion and wisdom. Upon perfection of these qualities, re enlightenment
(synonymous with true happiness) will be released.
When Buddhists participate in the bathing of images of Prince Siddhartha (the Buddha-to-be)
with will ladles of water on Vesak day, it reminds us to purify ourselves to reveal our innate Buddha
nature, which is not unlike that of the Buddha. Water also represents the sweet ‘neetar’ of the
Buddha's teachings, which quenches our spiritual thrust and nourishes us spiritually. Water is also
sprinkled in the consecration ceremonies during the chanting services in the temple and homes for
blessing purposes.
While the Buddhas and Bodhisattvas, being enlightened and thus liberated do not require our
offerings, we nevertheless make offerings regularly in the presence of their images for the
accumulation of merits, and to constantly remind us to be steadfast in walking the spiritual path
towards the same enlightenment they attained.
 In the Vajrayana tradition, instead of offering only a single cup of water, there is the custom of
offering 7 bowls of water, which represents the 7 limbs of prayer. These 7 components include the (1)
paying of homage (2) giving of offerings (3) repentance of misgivings (4) rejoicing in goodness (5)
requesting the Buddhas to remain (6) inviting them to teach and (7) dedicating of merits. The 7 limb
prayer, which in essence summarises all Buddhist prayers is as follows:
“Reverently I prostrate with my body, speech and mind. And present clouds of every
type of offering, actual and imagined. I repent all my negative actions accumulated since
beginning less time,
And rejoice in the virtues of all holy and ordinary beings. Please remain until cyclic
existence ends,
And turn the wheel of Dharma (spread the Buddha’s teachings) for sentient beings. I
dedicate all the merits of myself and others to the great enlightenment (Buddhahood)”
Some Thai Buddhists have ceremonial uses of water. Water is purified by monks reciting specific
chants. This holy water is used in blessings for birthdays, anniversaries and marriage ceremonies.
To mark new year in Cambodia, Buddhist communities gather to bathe elderly parents or grandparents
using water, soap, perfume and flowers. They perform this ritual to apologize for mistakes made in the
previous year, receive blessings and to bless their elders with long life. It is believed the clean water will wash
the bad deeds away and bring happiness and prosperity.
KangKeab village, Cambodia, Horn Lim, 68,
is given a holy bath for elders: a new year tradition
believed to wash away the sins of the previous year
and bring blessings for the year ahead.

Horn Lim, 68, said: “I hope I have a holy bath

prepared by my children every year. The tradition
always reminds our children to love each other, help
each other, and to respect their parents.”

Water and funerals

Buddhists believe that after dying, the body returns to the four elements – earth, water, air and fire, while the
soul reincarnates.
In the days preceding the funeral, a ritual bathing ceremony is performed by family and friends, who
repeatedly pour water over the hands of the deceased from a special flask or water pot.
In Buddhist funerals water is often poured into an overflowing cup or bowl.

Dhammapada verse 121 Dhammapada verse 122

Dhammapada verse 80
 'Dhammapada verse 127 Dhammapada verse 128 Dhammapada verse 335

Dhammapad Verse 336

The water called Udaka as Pali language.2It is pure and cold symbolic. The property of water
is that flows from higher place to lower place. 3 When everyone drinks the water, also get cold and
the benevolence creates cold sensation. Most of the people realize “the water is like benevolence”
that is a metaphor in the Buddhism. Both the parents and teachers always stretch out the
benevolence towards their children and pupils. So their benevolence is always compared with the
water.4 When the hot thing touched upon the water, it changed its property. 5 We have seen that
everybody knew a little about the rest of water, but was often rather careless when we studied
about the water. According to historical evidence, the battle had broken out because of water. In
Myanmar, Buddhists offer drinking water to Lord Buddha every day. The rituals are that although
the water festival is a new year celebration, this festival is linked to religion. 6 Next one is, watering
Bodhi tree festival of Kasone is celebrated on the full moon day of Kasone in the second month of
Myanmar calendar.7
Water is very meaningful. And when people go to pagoda, they pour water to the Buddha at their birthday
corners.8 According to Myanmar custom and practice, when the bridegroom and bride get married in the wedding
ceremony at which a person of the highest integrity pour water on their two right hands in a decorative silver bowl.
According to historic evidence, we have known the vital role of water which contain to support good effect of
society in daily life
Relating to the water for health delivered by Buddha
One day, after the king of Kausala had partaken, he was feeling luxurious. Because of
feeling luxurious, the king of Kausala became a tough behavior in the presence of Buddha.
 The Buddha preached to drink healthy water and to eat three mouthfuls of meal within the belly when
the monks are eating foods.1
To maintain clean water explained by Buddha.
If people has drunk dirty water, they can be indirectly infected with a variety of diseases from contagious
diseases. Everybody has to boil the water for healthy drinking water and to prevent the diseases.2 Buddha
preached the monks to maintain the healthy environment and to to protect from discarding dirty things as
excrement, urine, spittle in the water3 Conflict over waterdelivered by Buddha. When Buddha was alive, there
was a dispute between the citizens of Kapilavatthu and those of Koliya,
over the distribution of river waters from river Rohini situated between the two countries for agricultural
purpose. Buddha went to that place and seated on the bank in the middle of the two armies, delivered a sermon
of peace.4 “Valuable rulers! Why will you let your invaluable lives and blood lost for water which is of little
value? Peace and tranquility should not be destroyed by means of quarrel”, and Buddha prevented the war of
range.5
Ten benefits of water
When everybody visits the pagoda, the people pour water to the image of Buddha at their birthday
corners. They believe that by doing these kinds of good deeds, they will gain good fortunate and their
misfortunes will be decreased.6 Although the face of Buddha is never dirty, Ashin Ananda always offers water
to the Buddha in every morning because he wants to get as the merit. 7 The water functions as purification tool
not only itself but also others. 8
In Buddhism, because of well donation, this donors never arrive towards the plane of four
netherworlds.1 When everybody donated the water, the donor get ten benefits of water in both the present world
and the future existence, which is a belief of every Buddhist.
Ten benefits of the water in Buddhism are described in the following 2
(1) Being beautiful, (2) Being popular with wisdom, (3) Being strong in character, (4) Having long Life,
(5) Being powerful, (6) Being clean, (7) Being famous,(8) Being light and quick, (9) having plentiful of
followers, (10) Being completely free from hunger.
Having the benefits of water.
Before ninety-one world, Wipathi Buddha had attained Buddhahood. In the kingdom of Bandumati, the
wealthy persons, ministers, crown prince and king donated in competition. At that time, when one poor person
had felt to emulate these persons, he donated drinking water and fetched the water for the monastery from the
river. The following are because of water donation, he got good benefits: 3
(1) Becoming the Sakka in abode of celestial beings, (2) Having to stay in beautiful edifice, (3) Having a
thousand angels as attendants (4) Being the king of „devas‟ for fifty times in the abode of „devas‟, (5) having
the universal monarch (Cakkyavate) for twenty times (6) Never been in hell, (7) Getting water even at the top of
mountains, tree, sky and ground if he wishes, (8) Completely free from cares, (9) Be unblemished like Leprosy
disease (10) If he wants to use the rain water, it will rain at any time, (11) Completely free from worries within
eight months,(12) Be unblemished grime on his body, (13) Be pure heart, (14) escaped from the hell in the
whole life cycle, (15) Became an arahat named Udaka in the reign of Buddha
Water over the ceremony of anointment
If we search graceful and suitable wedding in the middle of audience, according to Myanma traditional
custom, the bridegroom and bride‟s right hands are put in the silver bowl which is officiating a wedding. After
both bridegroom and bride‟s right hands were put into the water in the silver bowl,” they will become well-
being as the cold water and fresh as the flower” and it is a good omen in the future.1
After the bridegroom‟s right hand is joined with the bride‟s right hand, the integrated person pour with
auspicious pure water on their right hands.
Water over making donation.
Myanmar and other countries have different custom types of dropping water in Southeast Asian
countries. The definition of water dropping is donation to make witness. The volume of water is wider than area
of land. The water body holds seventy-five percent of the world. When people found the water, the donors never
forgot about “I had donated something” because of water dropping. 2
We usually see it in Myanmar Buddhist donation ceremonies. Buddhists believe that nothing can be
carried to the next life except their good deeds. Donation (dana) is one of the main things which can raise them
up to higher existence.3 After the donation ceremonies is made, they do a sharing of one's merit towards
relatives died off in Srilanka, but without praying custom. 4
 In Thailand, although the donors made the donation, the customs of praying and sharing aren't put to
practice in their donation ceremonies. In Myanmar, the donors put to practice the customs of donation, praying
and sharing in every donation ceremonies. In Srilanka, the donor is pouring water into a small bowl 3, within a
large bowl 8'' in front of the monk. 5

Benefits of Banyan Tree water pouring Festival

We believe in religious beliefs that is related to the water. That is pouring water to Banyan Tree festival
which gives four benefits as desribed in the following: 6
(1) Repeatedly, feeling the bliss of heaven in the six heaven storeys.
(2) Being the universal monarch within thirty-three worlds.
(3) Although being human, will never know the pain of four netherworlds.
(4) Having four analytical knowledge, six super knowledge, eight higher attainment and arahat.
The definition of Kasone is that “Ku” is called water and “son” is called pouring. So the meaning of
Kason is called pouring water. 1 The tree under which the Bodhisat sit to meditate and attain Sabbannuta nana
is known as Bodhi tree (or) the tree of enlightment. 2 The water pouring to Banyan Tree Festival emerged since
the reign of Buddha. 3
Pouring water to Banyan tree festival is an exalted ceremony of Buddhists. Since the reign of King
Narapatisithu, startlingly planted Banyan tree in 536 Myanmar Era. In 684 Myanmar Era, the reign of King
Uzana held pouring water to Banyan tree festival, which has continued to hold until the present day. And then,
pouring water to Banyan tree festival is both religious and traditional ceremonies.4 In Buddhism, pouring water
to Banyan tree is believed as bathing the Buddha for buddhist. 5
When we study events of relating to water, on the full moon day of Kason month, the people donated as
a water donation to wash their hands and feet for the monks in Lao. That is their traditional belief. 6

Pouring water during water festival

Tagu(Apirl) month is first month of Myanmar month. Because of hot season in April, this water festival
shows benevolence of people to cool down anybody not only in Myanmar, but also all over the world. Again,
after changing to new year, some young people make merit by pouring water on Buddha images, washing the
hair of older people and bathing. 7
Shan wash the hair of older people and they offered water to wash the monks in a bath .

Conclusion
This paper examines that the wide benefits of water to the society. Sometimes the water can bring
very bad things for the human. When we study the events of water upon the people, some people are
superstitious. Firstly, nowadays, the belief upon the ceremony of anointment is quietly becoming loose
situation, which is that the overseas culture is influencing over Myanmar traditional marriage. Secondly,
because of very expensive and weak belief, some weddings didn’t insert the ceremony of anointment.
These causes are a bad symbolism. The authors need to write the causes relating to the ceremony of
anointment for the next generation. And then, the master of ceremonies need to reduce wages for the
ceremony of anointment.
When New Year’s Day arrive on Myanmar calendar, the young people wash hair of the older
people that is Myanma custom and belief. But I saw that some people share the packet of shampoo in
some places. The older people will share this clearly over to the next generation about the knowledge of
custom and belief relating to water in Myanmar. When we study pouring water over Banyan tree festival,
we found that it is widely celebrated in many places of Myanmar before 1988. But the young people just
celebrate this festival to maintain as the custom. If people’s beliefs disappear, they cannot see Dhama in
their heart more than now. Not only the government, but also Buddhist organization need to maintain
belief, ritual connecting with water.

Reference: https://www.dagonuniversity.edu.mm/wp-content/uploads/2019/08/Myo-That-Lwin-
1.pdf
 The Water Simile
Udakupama Sutta  (AN 7:15)
NAVIGATION Suttas/AN/7:15
“Monks, seven types of individuals are to be found existing in the world. Which seven?
“There is the case where an individual sinks down once and stays sunk. There is the case
where an individual, on coming to the surface, sinks down again. There is the case where an
individual, on coming to the surface, stays there. There is the case where an individual, on
coming to the surface, opens his eyes & looks around. There is the case where an individual, on
coming to the surface, heads across. There is the case where an individual, on coming to the
surface, gains a foothold. Then there is the case where an individual, on coming to the surface,
crosses over, reaches the far shore, stands on high ground, a brahman.
“And how does an individual sink down once and stay sunk? There is the case where an
individual is endowed with exclusively dark, unskillful qualities. That’s how an individual sinks
down once and stays sunk.
“And how does an individual, on coming to the surface, sink down again? There is the case
where an individual comes to the surface, (seeing,) ‘Conviction in skillful qualities is good, a
sense of shame is good, a sense of compunction (over the results of actions) is good, persistence
is good, discernment with regard to skillful qualities is good.’ But his conviction neither
remains nor grows, but simply wanes away. His sense of shame, his sense of compunction, his
persistence, his discernment neither remain nor grow, but simply wane away. That’s how an
individual, on coming to the surface, sinks down again.
“And how does an individual, on coming to the surface, stay there? There is the case where
an individual comes to the surface, (seeing,) ‘Conviction in skillful qualities is good, a sense of
shame is good, a sense of compunction is good, persistence is good, discernment with regard to
skillful qualities is good.’ His conviction doesn’t wane, but instead develops & remains. His
sense of shame, his sense of compunction, his persistence, his discernment don’t wane, but
instead develop & remain. That’s how an individual, on coming to the surface, stays there.
“And how does an individual, on coming to the surface, open his eyes & look around?
There is the case where an individual comes to the surface, (seeing,) ‘Conviction in skillful
qualities is good, a sense of shame is good, a sense of compunction is good, persistence is good,
discernment with regard to skillful qualities is good.’ With the total ending of (the first) three
fetters, he becomes a stream-winner, steadfast, never again destined for states of woe, headed
for self-awakening. That’s how an individual, on coming to the surface, opens his eyes & looks
around.
“And how does an individual, on coming to the surface, head across? There is the case
where an individual comes to the surface, (seeing,) ‘Conviction in skillful qualities is good, a
sense of shame is good, a sense of compunction is good, persistence is good, discernment with
regard to skillful qualities is good.’ With the total ending of (the first) three fetters, and with the
attenuation of passion, aversion, & delusion, he becomes a once-returner, who—on returning
only one more time to this world—will make an ending to stress. That’s how an individual, on
coming to the surface, heads across.
“And how does an individual, on coming to the surface, gain a foothold? There is the case
where an individual comes to the surface, (seeing,) ‘Conviction in skillful qualities is good, a
sense of shame is good, a sense of compunction is good, persistence is good, discernment with
regard to skillful qualities is good.’
 With the total ending of the five lower fetters, he is due to arise spontaneously (in the Pure
Abodes), there to be totally unbound, never again to return from that world. That’s how an
individual, on coming to the surface, gains a foothold.
“And how does an individual, on coming to the surface, cross over, reach the far shore,
stand on high ground, a brahman? There is the case where an individual comes to the surface,
(seeing,) ‘Conviction in skillful qualities is good, a sense of shame is good, a sense of
compunction is good, persistence is good, discernment with regard to skillful qualities is good.’
With the ending of effluents, he enters & remains in the effluent-free awareness-release &
discernment-release, having directly known and realized them for himself right in the here &
now. That’s how an individual, on coming to the surface, crosses over, reaches the far shore,
stands on high ground, a brahman.
“These are the seven types of individuals to be found existing in the world.”
The significance of water in Buddhism
- Its spiritual symbolism and part of daily life

In this article we present extracts on the significance of water - its spiritual symbolism and part
of daily practice and living, as it is important to include water in all its aspects as a part of the whole
ecological context. Extracts of articles are added in order to communicate a taste of the Buddhist
holistic view on our material and non-material reality, closely connected to the Buddhist enlightened
context it is presenting. The closing article presents water in the context of Global Aid.
The origin of the threats towards water and the whole ecological system can be traced to the
lack of a deeper awareness of the interconnectedness of all life and the lack of reflection on the
consequences of our actions which is explained in the Buddhist teaching on karma. As you can read
below:
"For contemporary engaged Buddhists a sense of responsibility rooted in compassion
lies at the very heart of an ecological ethics."
"Not a single drop of water, not a single insect or animal, not a single human being, and
of course not a single country, not a single continent escape this reality: we can live and exist
only together."

Water - Its significance in science, in nature and culture, in world religions and
in the universe
In Buddhism, water symbolizes life, the purest form of food, and water is the particular element
which in nature carries everything together. Water symbolizes purity, clarity and calmness , and
reminds us to cleanse our minds and attain the state of purity. Water is used to clean away dirt.
When everyone sees you (the water), they are happy and joyful. This is because they are reminded
that they can wash away the filth of their minds. They should wash away selfish and unkind thoughts
and be clean and pure like you. “It is as with Ice and Water: Without Water there is no Ice …”
(Hakuins song of meditation).

Ethical spiritual horizons - Buddhism

Buddhist teachers and masters have constantly reminded us of the importance of living in tune
with nature, to respect all life, to make time for meditation practice, to live simply and use nature as a
spiritual force. Today, many well-known Buddhists in Asia and in the West such as His Holiness the
Dalai Lama, Venerable Thich Nhat Hanh, Venerable Kim Teng, and Venerable Phra Phrachak
emphasize the natural relationship between deep ecology and Buddhism.
Buddhist environmentalists assert that mindful awareness of the universality of suffering
produces compassionate empathy for all forms of life, particularly for all sentient species.
Buddhist practice is designed to make one aware that one’s existence is no more important
than anyone else’s. If one treats nature as a friend and teacher, one can be in harmony with other
creatures and appreciate the interconnectedness of all that lives.
 All outer and inner phenomena, the mind and its surrounding environment, are understood to
be inseparable and interdependent. The health of the whole is inseparably linked to the health of the
parts, and the health of the parts is inseparably linked to the whole.
Buddhism teaches that in order to protect the environment we must protect ourselves. We
protect ourselves by opposing selfishness with generosity, ignorance with wisdom, and hatred with
loving kindness.
Selflessness, mindfulness, compassion and wisdom are the essence of Buddhism, and mindfulness
and clear comprehension are at the heart of Buddhist meditation.
For contemporary engaged Buddhists a sense of responsibility rooted in compassion lies at
the very heart of an ecological ethic.
Although the Buddhist doctrines of karma and rebirth link all forms of sentient existence in a
moral continuum, Buddhist ethics clearly focus on human agency and its consequences. The
inclusion of plants and animals in Buddhist teachings on salvation may be important philosophically
because they attribute inherent value to nonhuman forms of life.
Nonetheless, humans have been the primary agents in creating the present ecological crisis
and will bear the major responsibility for solving it.
Three fruits of Zen practise should be mentioned. The first is the deepening of one’s
mindfulness, the power of Samadhi. The second is the awakening to one’s true self, and the third is
the realization of this true self in ordinary life. These fruits enable persons to overcome the dichotomy
between inward and outward.
In rediscovering that one’s true self is not separate from ‘the mountains and rivers and the
green earth’ and all sentient beings, there is no longer anything in the universe that is outside of
one’s concern.

Article 17 /Green deal

Wisdom and Compassion are at the heart of the Buddha's teachings and are the foundations
of Buddhist practice.
The Wisdom referred to here is based above all on the awareness of the principle of
INTERDEPENDANCE that the Buddha taught two thousand six hundred years ago. This reality of the
total interdependence of all things in the universe is much more than a mere intellectual
understanding that things are interconnected or in relation to each other. It practically means that not
a single atom, not a single particle can exist "independently .
A fortiori, not a single drop of water, not a single insect or animal, not a single human being, and of
course not a single country, not a single continent escape this reality: we can live and exist only together, life
can arise only in the whole of the e and not as a kind of endless addition of phenomena, species or
expressions of this life. When we become aware of this shared and shared life, we begin to pay attention to
what we do, we take care of things and beings, because we know that we cannot behave selfishly or
individualistically; whether it is on the scale of a human being, a country or even a continent: we will not be
able to live or rather survive alone by isolating ourselves.
It is from this awareness that what we call Compassion naturally appears. The word Pali that
has been translated as compassion is Metta, whose root, Met, means "friend." In this sense this word
joins the etymology of the word PHILANTHROPY which also comes from "friend", with the great
difference that it is "friend of man". The Buddhist dimension of Metta of course includes human
beings but goes far beyond that. It embraces all beings, humans, animals, insects and even of course
trees, plants, water, air, minerals, all visible and invisible expressions, sensitive and insensitive,
animated or inanimate are included in this unconditioned and magnanimous love. It is thus urgent to
become aware of animal suffering, the cause of which is due only to the direct action of the human
being.
However, the unacceptable injustices and the harshest suffering will obviously and once again be
suffered by the weakest and most deprived, those who have contributed the least to the current and future
disasters. For Buddhists, the top priority is to act and immediately turn to these most vulnerable populations
and regions.

Reference: https://swedishwaterhouse.se/wp-content/uploads/The-significance-of-water-Buddhism_-
ENG-and-SVE.pdf
Q2. How can a religious person of the present time obtain the
unusual “water” recorded in your scripture?

Ans: As the Buddha taught, the existence and welfare of sentient beings (human, animals and
others) is interdependent upon and intertwined with the quality of flora and the various
elements, including water. As such, Buddhists strive to practice mindful respect and care of the
environment in all its aspects - the land, the air and the sea. The current climate crisis is seen as
a natural reflection of our collective negative karma created via abuse and neglect of the
environment. As we are together responsible for the state of the planet, we too should
collectively work together to protect and save the environment.
The world’s great philosophers, Author, Literary, Thinker,
Psychologist, Philosopher, intellectuals says and wrote
about Buddha and Buddhism as follows:
 Blessings and Transferance of Merits (during offering of food)
Anumodana
Sabbarogavinimutto (from all diseases freed)
Sabbasantapavajjito (from all grief escaped)
Sabbaveramatikkanto (overcome all enmity and)
Nibbuto ca tuvam bhava (liberated may you be)
Sabbitiyo vivajjantu (May all diseases be averted)
Sabbarogo vinassatu (May all diseases be destroyed)
Ma te bhavatavantarayo (May no danger be for you)
Sukhi dighayuko bhava (may you be happy, living long)
Abhivadanasilissa niccam (he of respectful nature honouring who)
Vuddha pacayino  (ever the elders)
Cattaro Dhamma vaddhanti (four qualities for him increase)
Ayu, vanno, sukham balam (long life and beauty, happiness and strength)

Excerpt from Tirokuddakanda Gatha (Verses on the “Outside the Wall”

Discourse)
Ayanca kho dakkkhina dinna, sanhamhi supatittthita
  (Moreover, this offering which has been made is firmly established in the Sangha)
Digharattam hitayassa, thanaso upakappati
  (Reaches the Petas immediately and will be for their benefit for a long time)
So natidhammo ca ayam nidassito
Petana puja ca kata ulara
  (The duty of relatives to make offering for the sake of the deceased has been
demonstrated, offering with honor and liberality has been made to the Petas)
Balanca bhikkhu namanuppadinnam
Tumheni punnam pasutam anappakanti
  (physical strength has been given to bhikkhus, and you also have earned
great merit)
Sumangalagatha (Verses of Excellent Blessings)
Bhavantu sabbamangalam (May there be for you all blessings)
Rakkhantu sabbadevata (May all the devas guard you well)
Sabbabuddhanubhavena (by the power of all the Buddhas)
Sada sotthi bhavantu te (ever in safety may you be)
Bhavantu sabbamangalam (May there be for you all blessings)
Rakkhantu sabbadevata (May all the devas guard you well)
Sabbadhammanubhavena (by the power of all the Dhammas)
Sada sotthi bhavantu te (ever in safety may you be)
Bhavantu sabbamangalam (May there be for you all blessings)
Rakkhantu sabbadevata (May all the devas guard you well)
Sabbasanghanubhavena (by the power of all the Sangha)
Sada sotthi bhavantu te (ever in safety may you be)
Excerpt on Reflection at the Moment of Using the Requisites

Handa mayam tankhanika-paccavekkhana-patham bhanama se:

Patisankha yoniso pindapatam patisevami
 (Considering it thoughtfully, I use alms food)
Neva davaya na madaya na mandanaya na vibhusanaya
 (Not playfully, nor for intoxication, nor for putting on bulk, nor for
beautification)
Yavadeva imassa kayassa thitiya yapanaya vihimsuparatiya
brahmacariyanuggahaya
 (but simply for the survival and continuance of this body, for ending its
afflictions, for the supportof the holy life)
Iti puranca vedanam patihankhami navanca vedanam na uppadessami
 (thus I will destroy old feelings of hunger and not create new feelings from
overeating)
Yatra ca me bhavissati anavajjata ca phasu-viharo cati
  (I will maintain myself, be blameless and live in comfort)

Reference: https://methika.com/chanting/blessings-and-transferance-of-
merits-during-offering-of-food/

Dhammapada Verse 13 Dhannapada Verse 14

 On 14 October 1956, Ambedkar administering 22 vows after renouncing
Hinduism at Deekshabhoomi, Nagpur;
Deekshabhoomi monument, located in Nagpur, Maharashtra where B. R. Ambedkar converted to Buddhism
in 1956 is the largest stupa in Asia.

Who is Babasaheb means Respected Father?

He is Dr. Bhimrao Ramji Ambedkar. He studied all religions in the world, All
revolutions in the world and adopted Buddhism as Humanistic religion who
follows human rights i.e. liberty, fraternity, equality and justice. There is fully
liberty to think, learn, teach. No slavery of God, their messengers or leaders.
Buddha said His Dhamma
The following are the 22 vows administered by Ambedkar to his followers: [1]

1. I shall have no faith in Brahma, Vishnu and Maheshwara, nor shall I

worship them.
2. I shall have no faith in Rama and Krishna, who are believed to
be incarnation of God, nor shall I worship them.
3. I shall have no faith in Gauri, Ganapati and other gods and goddesses
of Hindus, nor shall I worship them.
4. I do not believe in the incarnation of God.
5. I do not and shall not believe that Lord Buddha was the incarnation of
Vishnu. I believe this to be sheer madness and false propaganda.
6. I shall not perform Shraddha nor shall I give pind.
7. I shall not act in a manner violating the principles and teachings of the
Buddha.
8. I shall not allow any ceremonies to be performed by Brahmins.
9. I shall believe in the equality of man.
10. I shall endeavour to establish equality.
11. I shall follow the Noble Eightfold Path of the Buddha.
12. I shall follow the ten paramitas  prescribed by the Buddha.
13. I shall have compassion and loving-kindness for all living beings and
protect them.
14. I shall not steal.

16. I shall not tell lies.

17. I shall not commit carnal sins.
18. I shall not take intoxicants like liquor, drugs, etc. (The previous five proscriptive vows [#13–17] are from the Five Precepts.)
19. I shall endeavour to follow the Noble Eightfold Path and practice compassion and loving-kindness in everyday life.
20. I renounce Hinduism, which disfavors humanity and impedes the advancement and development of humanity
because it is based on inequality, and adopt Buddhism as my religion.
21. I firmly believe the Dhamma of the Buddha is the only true religion.
22. I consider that I have taken a new birth. (Alternately, "I believe that by adopting Buddhism I am having a re-birth."[7])
23. I solemnly declare and affirm that I shall hereafter lead my life according to the teachings of Buddha's Dhamma.

Babsaheb gave these 22 vows in the form of Buddhism i. e. Dhamma. We should believe Dhamma as
humanity and follow these teachings to form peace in our Country and in the world too. This is the duty
of every individuals.
Dr. B.R Ambedkar is an inspiration and Symbol Of Knowledge.

Dr. Bhimrao Ramji Ambedkar was an Indian polymath, born on 14 April 1891 in Mhow (present-day
Madhya Pradesh) into an ‘Untouchable’ family of modest means.
India’s most radical thinker, prolific writer, and highly educated personality of his time.
Despite being born into an ‘Untouchable’ family, Dr. B.R Ambedkar managed to study in the worlds’ one of
the most prominent universities like Columbia through the scholarship provided by Sayajirao Gaekwad of
Baroda.
In his student life, Dr. B.R Ambedkar struggled a lot due to the caste he was born into.
Timeline of Dr. B.R Ambedkar from an Education POV :
1891 Born
1902 Elementary Education From Satara, Maharashtra
1907 Matriculation From Elphinstone High School
1909 Inter From Elphinstone High School
1910 B.A From Bombay University
1912 M.A From Bombay University
1915 MA Columbia University
1918 Professor of Political Economy at Sydenham College of Commerce and Economics
1921 MSc London School of Economics
1922 Barrister At Law From Gray’s Inn
1923 DSc in Economics London University
1927 Ph.D. in Economics at Columbia University
1952 LLD (Honoris Causa) Columbia University
1953 D.Litt (Honoris Causa) Osmania University, Hyderabad
Dr. B.R Ambedkar had three master’s, four doctoral degrees plus Bar-at-Law.
He was the First South Asian to have been conferred a Ph.D. in Economics.
Thesis and Research Papers of Dr. B.R Ambedkar :
MA Columbia University
1. Ancient Indian Commerce, 1915
2. National Dividend of India - A Historic and Analytical Study, 1916
3. Castes in India: Their Mechanism, Genesis and Development, 1917
MSc London School of Economics
The Problem of Rupee: Its Origin and Its Solution, 1921
Books Written by Dr. B.R Ambedkar :

Dr. B.R Ambedkar’s Contributions :

1. Constitution of India: First Law Minister and Chairman of the Drafting Committee of the
Constitution in 1947.
2. Reserve Bank of India was conceptualized and founded from his thesis “The Problem of Rupee: Its
Origin and Its Solution”
3. Universal Adult Franchise: Right to Vote for every individual if he/she reaches a certain age.
4. Labour Rights : Reduced working hours to 8 hours from 12 hours.
5. Hindu Code Bill: Social and Economic Rights were given to women like an inheritance from fathers'
property, and many more.
6. Reservation System: Affirmative action for Scheduled Castes and Scheduled Tribes.
7. Dalit Rights Movement
8. Revival of Buddhism in India
There are innumerable works and contributions of Dr. B.R Ambedkar towards India.
He was not only the leader of Dalits or Untouchables but the entire of India. We should owe our everything to
Dr. B.R Ambedkar for his immense service to India.
No one can match his intellect but some haters feel proud to insult Dr. B.R Ambedkar without knowing
anything about him.
There are many aspects and perspectives about Dr. B.R Ambedkar. That we can read from his biography.