The present thesis is an analytical study of vedan? in the practice of satipa??h?na. Both the Tipitaka and selected meditation traditions of satipa??h?na are examined. To understand the significance of vedan? in the practice of satipa??h?na, a clear definition of the term vedan? in the Tipitaka is essential. Therefore, this is the first part of this research. The practice of satipa??h?na has been declared by the Buddha as the ‘direct path’ to liberation. Therefore, the significance of vedan? in the practice of satipa??h?na in the Tipitaka is examined in the framework of the Four Noble Truths. The Satipa??h?na Sutta is also explained in brief and the key characteristics in relation to vedan? are identified. In order to ensure that my explorationhas practical relevance I have examined two widely practiced meditation traditions ofsatipa??h?na in both the East and West, representing two distinct interpretations of the Satipa??h?na Sutta: 1) vipassana meditation as taught by Mah?si Sayadaw; and 2) vipassana meditation in the tradition of Sayagyi U Ba Khin, as taught by S.N. Goenka.The present research has found that vedan?, irrespective of its exposition in the Tipitaka, is characterized as either painful (dukkha), pleasant (sukha), or neither-painful-nor-pleasant (adukkhamasukha), which can be bodily (k?ya) and mental (cetasika) and worldly (s?misa) and unworldly (nir?misa). Some variance in the Suttanta andAbhidhamma explanations of vedan? have been identified. The present research also indicates that vedan? has a crucial role in the realization of the Four Noble Truths and hence liberation. The importance of vedan? in the practice of satipa??h?na has been indicated in both the Tipitaka and in the meditation traditions of satipa??h?na. This present thesis concludes that vedan? has a key role in the practice of satipa??h?na. Suggestions for future research are given.

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