--Pingiyamanavapuccha verses: ‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa; Gotamā bhūripaññāṇā, gotamā bhūrimedhasā. 1147. Translation: 17. Pingiya: 'I do not stay away from him even for a moment, O   Brâhmana, from Gotama of great understanding, from Gotama of great   wisdom, (1139)

‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa   appamatto; Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsaṃ.1149. Translation: 19. 'I see him in my mind and with my eye, vigilant, O Brâhmana,night   and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141)

‘‘Saddhā ca pīti ca mano sati ca, nāpenti me gotamasāsanamhā; Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi. 1150. Translation: 20. 'Faith and rapture (priti), mind and thought incline me towards the doctrine of Gotama; whichever way the very wise man goes, the very same I am inclined to[1]. (?) (1142)

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha; Saṃkappayantāya [saṃkappayattāya (sī.)] vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.1151. Translation: 21. 'Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts I always go there, for my mind, O Brâhmana, is joined to Him. (1143)

Buddhism What Hindus don't know can hurt them! Here's how religion is done correctly!	Pre-Buddhist Hinduism
Simple Initiation - no complex rituals. 1) Take refuge in Lord Buddha, Dhamma and Sangha 2) take the 5 moral precepts and become a good person. 3) Meditate regularly. 4) Learn the Dhamma regularly	Too many complicated rituals to write.  You have to light a fire and practice many rituals to gain upanayanam and a priest whispers in your ears the Gayatri -- and you have to be a male, by a certain age and different castes get initiated at different ages -- very discriminatory -- very complicated.   No moral precepts, Gayatri is supposed to destroy sins only during the day and night -- but not past lives, and Hindus are not enjoined to refrain from doing more evil.   Hindus DO NOT TAKE ANY PRECEPTS (neither do followers of any other religions)
http://www.purifymind.com/drfu35.htm Buddhism universal and for all who are willing to practice no matter what age, sex or caste : (4) "Just as whatever great rivers there are... on reaching the great ocean lose their former names and identities and are just called 'the great ocean,' so also (those of) the four castes ; nobles, brahmans, merchants, and workers &; having gone forth from home to the homeless state in the Dhamma and Discipline made known by the Tathagata, abandon their former names and identities and are just called 'recluses, the followers of the Sakyan son.' This is the fourth wonderful and marvellous quality in this Dhamma and Discipline...Udana 5.5 Uposatha Sutta The Observance Upanayanam In the Visuddhimagga it is called "opanayiko" or "upanayanam" as the practice leads "onwards to Nirvana": nibanam upaneti ti ariya maggo upaneyo...opanayiko,"It leads on to nibanna, thus the Eightfold Path is onward leading...so it is leading onwards." In Buddhism, a person of any age, sex or caste can obtain the Upanayanam through refuge in the Triple Gem and practicing the Eightfold Path.	Discrimanatory by birth, age and sex: For boys only, according to the Grihyasutras (see Sutra), the Upanayanam for a Brahmin should be performed when the child is eight years old; for a Kshatriya at the age of 11; and for a Vaishya, at 12. Upanayanam was determined traditionally by birth and age and was performed differently for each caste -- after a certain age, no longer fit for upanayanam. Without it, one became a shudra or member of the 4th caste and was considered degenerate. Many rituals to be performed for the sacred thread.
One can change one's future by practicing Buddha Dhamma: 22. "Know ye by the example I now cite (the fact that by birth one is not an outcast). There was an outcast's son, Sopaka, who became known as Matanga. 23. "This Matanga attained the highest fame so difficult to gain. Many were the warriors (kshatriyas) and brahmans who went to attend on him. 24. "Mounting the celestial chariot (the Noble Eightfold path, and driving) along the passion-free high road, (Sopaka, now a monk), reached the Brahma realm having given up sense desires. Sn 1.7 Vasala Sutta Discourse on Outcasts	In Hindu texts such as the Mahabharata, the outcaste Matanga Hindu practices does not lead to Brahmanhood: 'Matanga said, 'I have passed these thousand years, standing on one foot, in deep meditation, observing of the vow of Brahmacharyya. Why is it that I have not yet succeeded in acquiring the status of a Brahmana?' 'Sakra said, 'One born on a Chandala cannot, by any means acquire the status of a Brahmana. Do thou, therefore name some boon so that all this labour of thine may not prove fruitless--Thus addressed by the chief of the celestials, Matanga became filled with grief. "Sakra said, 'It seems, O Matanga, that the status of a Brahmana which thou seekest is ill-suited to thee. That status is incapable of being attained by thee. Mahabharata Book 13: Anusasana Parva Anusasanika Parva:29
Buddhism is the Aryan system and has the true Tevijja or three knowledges: Buddha distinguished the Tri-Vedas of the Brahmins (Rig, Yajur, Sama, Atharva) from the Tri-Vedas of the Aryans(Buddhists) in suttas such as the "Tevijja Sutta" as well as many other suttas. "well brahmin, this description of a brahmin who has the threefold lore (Tevijja) is one thing. The description of him who has the threefold lore in the discipline of the Ariyan is quite another thing." (Anguttara Nikaya:3:6 The Brahmins:Tikanna)[38] Buddha further describes the Buddhist Triveda discipline (Pali: ariyassa vinaye tevijjo) as being the following three knowledges: 1)Knowledge of past births across cycles of ages (contractions and expansions of the universe). 2)Knowledge of heavens and hells. 3)Knowledge of the destruction of defilements (asavas) which cause rebirth (obtainment of Nirvana).	According to Hindu texts, the Puranas, there are only shudras in Kaliyuga -- no longer Aryan and cursed and no longer know the true Vedas in Kaliyuga: He cursed those wicked sages that they would become bereft of the knowledge of Vedas and also that they would no longer be entitled to perform the vedic rituals. The Sapta rishis requested Gautam to have mercy on those unfortunate brahmins. Gautam then declared that his curse will come true only in Kaliyuga and those brahmins will not be affected by his curse in all the remaining three yugas. VARAHA PURANA, Shiva Purana
Buddha gave the Buddhists the true Trivedica, or the Three Knowledges: Tisso vijjaati-aadinaa tesa.mmatthakappatti.m, ta.m vuttanayameva.The three true knowledges (tisso vijjaa), etc, means: the attainment of the summit of these. That has already been explained.[RD notes: *129 Tisso vijjaa. The Brahmanic phrase, tevijjo, often recurring below - e.g., Ps. xxxvii.- and signifying 'versed in the three Vedas,' was, according to Anguttara-Nikaaya, i. 163-5, adopted by the]Buddha and applied to the three attainments of pa~n~naa, entitled 1)reminiscence of former births, 2)the Heavenly Eye, 3)and the destruction of the Asavas.	Vedas means Knowledge: Hindus generally think that the Vedas means the verses and rituals contained in the Rig, Yajur, Sama, Atharva Veda. But Veda simply means knowledge and TriVedica simply means three knowledges and not necessarily the Rig, Yajur, Sama or Atharva.
Buddha and women:   http://www.buddhismtoday.com/english/sociology/021-religiousorder.htm the Buddha concedes to Ananda that women, having taken to the life of pabbajja in Buddhism, are capable of attaining the higher fruits of religious life as far as Arahantship. [Bhabbo Ananda matugamo tathagatappavedite dhammavinaye agarasma anagariyam pabbajitva sotapattiphalam ' pi sakadagamiphalam ' pi anagamiphalam ' pi arahattaphalam ' pi sacchikatun ' ti. A.IV.276 & Vin.II .254].   http://www.buddhismtoday.com/english/sociology/009-woman.htm "A woman child, 0 Lord of men, may prove even a better offspring than a male (samyutta Nikaya)   "Are the Buddhas born in the world for the benefit of men? Assuredly it is for he benefit of females as well. When 1 delivered the Tiro Kudha-sutra, many women entered the Path as did also many devas when I delivered the abhidhamma in Tantisa, have not Visakha and many other upasikawas entered the Paths? The entrance is open for women as well as men" (Rhys Davids' The Psalms of the Early Buddhists, XXV, Intro.). And be it woman, be it man for whom such chariot doth wait, by that same car into Nirvana's presence shall they come (S, I, 5; M.I, 165). "the Buddha could not have born for the benefit of men but for women as well" (A A I. 176). in Buddhist suttas a child is referred to without specifying the sex (S.I. 232) Buddhist teachers did not lay down the rule that sons are essential for their father's safe transition to heaven after death as in the case of brahmins. Adoption of daughters is found in Buddhist literature. Such young women were treated as one's now daughters: "hitherto you have been daughter of the great merchant Bhaddhvattiya; but from this day forth you shall be my very own daughter." Unmarried women under Buddhist influence could go unabused, contended, adequately occupied at home, caring for their parents and younger brothers and sisters" (Homer 1930, 24). http://www.accesstoinsight.org/lib/authors/dewaraja/wheel280.html The Buddhist funeral ceremony is a very simple one which could be performed by the widow, daughter or any one on the spot and the presence of a son is not compulsory. There is no ritual or ceremonial need for a son and the birth of a daughter need not be a cause for grief. In Buddhism death is considered a natural and inevitable end. As a result a woman suffers no moral degradation on account of her widowhood. Her social status is not altered in any way. In Buddhist societies she does not have to advertise her widowhood by shaving her head and relinquishing her ornaments. She is not forced to fast on specific days and sleep on hard floors for self-mortification has no place in Buddhism. Nor does she have to absent herself from ceremonies and auspicious events. Above all there is no religious barrier to her remarriage. The remarriage of rejected wives is also known in Buddhist literature.I.B. Horner, Women Under Primitive Buddhism, 72 sqq.   Why was Buddha hesitant in allowing women in the Monastic institution?   But in trying to give a reason for this attitude of the Buddha , the Theriya tradition attempts to make out that in the organization of the Sasana social considerations, as much as moral and ethical values, loomed large in the mind of the Master. In the Cullavagga he is reported as saying: ` Not even the Titthiyas who propound imperfect doctrines sanction such homage of men towards women. How could the Tathagata do so?' [ Vin.II.258].   In the light of all this evidence a study of the garudhammâ reveals to us the fact that the Buddha was keenly conscious of the need to steer clear of the possible rivalries of the Bhikkhus and the Bhikkhunis and maintain healthy and harmonious relations between the two groups.  Women and the religious order of the Buddha Ven. Professor Dhammavihari	Female infanticide: "Tasmat striyam jatam parasyanti ut pumamsam haranti"(Hence they reject a female child when born, and take up a male.) [Taitt. Samh. VI.5.10.3] [Muir I 26] Atharva Veda.6.2.3 : " Let a female child be born somewhere else; here, let a male child be born." -- [ Ath.Ved.VI.2.3 ] [ cf. Peri ] "whilst her husband is absent, she shall sleep with one of her female relatives and not alone"[Vasishta’s Padma Purana] "Husbands are not supposed to have intercourse with a wife who bore only daughters."[Hindu Law and Custom, p.145] "And as women, Sudras and the inferior members of the twice-borne classes were unfitted for hearing the Veda, and were infatuated in desiring the blessings, arising from the ceremonies, the muni, with a vision to their felicity, in his kindness composed the narrative called the Mahabharata."[Bhag.Pur. I.4.25] [Muir III,p.42] "They [women and Sudras] are debarred ... from being competent students of the Veda"[Vedarthaprakasha of Madhava Acharyya on the Taittriya Yajur Veda, quoted in Muir III,p.66] Sati: "If a woman’s husband dies, let her lead a life of chastity, or else mount his pyre"[Vishnusmrti xxv.14] [Clayton 13] "It is the highest duty of the woman to immolate herself after her husband,"[Br.P. 80.75] [Sheth 103] "..is enjoined by the Vedas,"[Br.P. 80.75] [Sheth 103] Vishnu Dharmasutra XXV.14 contains the statement: On her husband’s death, the widow should observe celibacy or should ascend the funeral pyre after him. Several of Krishna’s wives performed Sati upon his death, including Rukmini, Rohini, Devaki, Bhadraa and Madura [M.Bh. Mausalaparvan 7.18] [Alld.Ch. 977, 1018-1019: Rukmini] Madri, second wife of Pandu, considered an incarnation of the goddess Dhriti, performed Sati [M.Bh. Adiparvan 95.65] [Alld Ch 985] Rohini, a wife of Vasudev, Krishna’s father, who gave birth to Balram ( Devki’s child) and later became a Sati. [Alld. Ch. 1018] "The 8 queens of Krishna, who have been named, with Rukmini at their head, embraced the body of Hari, and entered the funeral fire. Revati also embracing the corpse of Rama, entered the blazing pile, which was cool to her, happy in contact with her lord. Hearing these events, Ugrasena and Anakadundubhi, with Devaki and Rohini, committed themselves to the flames."[Vishnu Pur. 5.38] [Vishnu Pur. {Wilson} p.481]
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