Vedana: does it include feeling sleepy, dizzy, alert… I am a (somewhat lackadaisical) follower of S.N. Goenka's meditation teachings.  After a couple of 10-day retreats and reading some articles such as this: http://www.vridhamma.org/Why-Vedana-and-What-is-Vedana I'm still not sure how to regard sensations that at least in Western terms are not simple sensory input, but which also do not imply any attachment or revulsion —  feelings like the ones above, or hunger, fatigue  and so on. Are those vedana, and hence proper objects of mindfulness?
I'm still not sure how to regard sensations that at least in Western terms are not simple sensory input


In the Pali suttas, 'vedana' refer to: (i) pleasant; (ii) unpleasant &amp;; (iii) neither-pleasant-nor-unpleasant feelings that occur with sense impressions. 

When the mind lacks mindfulness-&amp;-wisdom, pleasant feelings give rise to the defilement/urge of greed/lust/love; unpleasant feelings give rise to the defilement/urge of hatred/anger/irritation; and neither feeling can give rise to confusion. 


  but which also do not imply any attachment or revulsion


Vedana/feelings are not attachment or revulsion. For example, if you break your leg, that is an unpleasant feeling. The revulsion (hatred) or attachment is a separate matter. 


  hunger, fatigue and so on.


Hunger begins with an unpleasant/painful feeling but, ordinarily, quickly gives rise craving. You should try to separate the painful feeling from the craving. Feeling/vedana is not an 'urge' &amp; not 'thinking'. Feeling is the mere painful sensation. 

Fatigue is not a vedana. It is a lack of energy, either related to exhaustion of the physical body or defilements of the mind weighing down the mind. Fatigue is classed as a 'hindrance' ('nivarana') rather than a 'vedana' ('feeling'). 

Thus hunger is a proper object of mindfulness, where the meditator is vigilant towards &amp; subdues craving &amp; excitement towards food; thus attentive only to the painful stomach sensation. 

Fatigue is a difficult &amp; subtle object of mindfulness; unless one is a very skilled meditator. Generally, if fatigue arises, the meditator should focus on their physical posture; or change posture to standing or walking; or otherwise have some rest and sleep in bed. Refer to this link about 'sloth &amp; torpor'. 


  Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there
  arises a feeling felt as pleasant or painful or
  neither-painful-nor-pleasant. When one is touched by a pleasant
  feeling, if one delights in it, welcomes it, and remains holding to
  it, then the underlying tendency to lust lies within one. When one is
  touched by a painful feeling, if one sorrows, grieves and laments,
  weeps beating one’s breast and becomes distraught, then the underlying
  tendency to aversion lies within one. When one is touched by a
  neither-painful-nor-pleasant feeling, if one does not understand as it
  actually is the origination, the disappearance, the gratification, the
  danger, and the escape in regard to that feeling, then the underlying
  tendency to ignorance lies within one. Bhikkhus, that one shall here
  and now make an end of suffering without abandoning the underlying
  tendency to lust for pleasant feeling, without abolishing the
  underlying tendency to aversion towards painful feeling, without
  extirpating the underlying tendency to ignorance in regard to
  neither-painful-nor-pleasant feeling, without abandoning ignorance and
  arousing true knowledge—this is impossible. MN 148