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05/23/17
2236 Tue 23 May 2017 LESSON from Rector JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864 Peace message May Harshith Inline image 2and all born on 23rd May the month of Holi Buddha Poornima monthy be ever happy, well and secure! May all live long! May all ever have calm, quiet, alert and attentive with a clear understanding that everything is changing! Inline image 1 Mayawati to visti Saharanpur tomorrow. Sesavati: Sesavati’s Mansion in 1) Classical English,50) Classical Kazakh-классикалық қазақстандық,51) Classical Khmer- ខ្មែរបុរាណ,52) Classical Korean- 고전 한국어,53) Classical Kurdish (Kurmanji)- Kurdish Classical (Kurmanji),54) Classical Kyrgyz- Классикалык Кыргыз,55) Classical Lao- ລາວຄລາສສິກ,56) Classical Latin-LVI) Classical Latin,57) Classical Latvian- Klasiskā latviešu,58) Classical Lithuanian- Klasikinė lietuvių,59) Classical Luxembourgish- Klassik Lëtzebuergesch,60) Classical Macedonian- Класични Македонски,61) Classical Malagasy,62) Classical Malay,63) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,64) Classical Maltese-Klassiku Maltija,65) Classical Maori-Puāwaitanga Māori,66) Classical Marathi- शास्त्रीय मराठी,67) Classical Mongolian-Сонгодог монгол,68) Classical Myanmar (Burmese)- Classical မြန်မာ (ဗမာ),69) Classical Nepali-शास्त्रीय नेपाली,70) Classical Norwegian- Klassisk norsk,71) Classical Pashto- کلاسیکي ناروې 72) Classical Persian- کلاسیک فارسی 73) Classical Polish-Klasyczny polski,74) Classical Portuguese,75) Classical Punjabi- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
Filed under: Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ
Posted by: @ 6:24 am


2236 Tue 23 May 2017 LESSON



from
Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart



INSIGHT-NET-Hi Tech Radio Free Animation Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University
in Visual Format (FOA1TRPUVF)


http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864



Peace message


May Harshith Inline image 2and all born on 23rd May the month of Holi Buddha Poornima monthy be ever happy, well and secure!

May all live long!
May all ever have calm, quiet, alert and attentive with a clear understanding that everything is changing!

Inline image 1


Mayawati to visti Saharanpur tomorrow.

 Sesavati: Sesavati’s Mansion
in 1) Classical English,
50) Classical Kazakh-классикалық қазақстандық,51) Classical Khmer- ខ្មែរបុរាណ,52) Classical Korean- 고전 한국어,53) Classical Kurdish (Kurmanji)- Kurdish Classical (Kurmanji),54) Classical Kyrgyz- Классикалык Кыргыз,55) Classical Lao- ລາວຄລາສສິກ,56) Classical Latin-LVI) Classical Latin,57) Classical Latvian- Klasiskā latviešu,58) Classical Lithuanian- Klasikinė lietuvių,59) Classical Luxembourgish- Klassik Lëtzebuergesch,60) Classical Macedonian- Класични Македонски,61) Classical Malagasy,62) Classical Malay,63) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,64) Classical Maltese-Klassiku Maltija,65) Classical Maori-Puāwaitanga Māori,66) Classical Marathi- शास्त्रीय मराठी,67) Classical Mongolian-Сонгодог монгол,68) Classical Myanmar (Burmese)- Classical မြန်မာ (ဗမာ),69) Classical Nepali-शास्त्रीय नेपाली,70) Classical Norwegian- Klassisk norsk,71) Classical Pashto- کلاسیکي ناروې
72) Classical Persian- کلاسیک فارسی
73) Classical Polish-Klasyczny polski,74) Classical Portuguese,75) Classical Punjabi- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ

50) Classical Kazakh

50) классикалық қазақстандық

2233 Сб 20 мамыр 2017 САБАҚ
-дан

ректоры
JCMesh J алфавит хат Анимация ClipartMesh C алфавит хат Анимация және тiкұшақтармен

INSIGHT-NET-Hi Tech Radio Free Анимация клипарту Online А1 (бір оятуға) Tipiṭaka зерттеу & Practice университеті
Visual Format (FOA1TRPUVF) жылы

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

Бейбітшілік хабарлама

Мамыр Harshith және барлық 23 маусымында дүниеге келген Holi Будда
Poornima төлем айына ай-ақ, бұрын-соңды бақытты болуы және қамтамасыз
етсін!
барлық ұзақ өмір сүреді мүмкін!
барлық соңды бәрі өзгеріп жатқанын айқын түсіну тыныш, тыныш, ескерту және мұқият болуы мүмкін!

Sesavati: Sesavati особняк

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

В.В. 3.7
ПОҚ: Vv 647-658
Sesavati: Sesavati особняк
Пали тарапынан аударылған
Джон Д. Ирландия
© 2005

[Vangisa:]

Мен жалындафан алтын-күміске кристалл және жабық бар, көптеген түсті, оның бетін осы ғажайып және әдемі особняк қараңыз. А, сондай-ақ пропорция сарайы, ие шлюздер, және алтын құм себілді.

күзде мың-rayed күн күңгірт ағады, он бағыт бойынша аспанда жарқырайды
ретінде, сондықтан бұл сіздің Mansion бықсып түн қараңғыда жалындаған
түтін-сұқсыр оттай, жасайды.

Бұл кеңістікте тоқтатылды әдемі найзағай, сияқты көз соқыр. домбырамен, барабан және жез табақшалардың әуенмен табыспен, сенің осы Mansion даңқы Индра ның қала қарсыластарға.

Ақ және қызыл және көк лотоса, жасмин, және басқа да гүлдер бар; сал ағаштар мен гүлдейтін asokas гүлдеп, және әуе хош түрлі толтырылған.

Тәтті-хош
иісті ағаштар, breadfruits, Ладен филиалдары қымбат торлар сияқты
даңқты, пальма мен толық гүлденуі ілулі рептилиями отырып,
чересстрочных;
Сондай-ақ, керемет лотос бассейн сіз үшін бар.

онда бұл суда өседі, ал құрлықта ағаштар, адам әлемі мен көкте белгілі
сол гүлдеп Қандай да өсімдіктер, сіздің барлық обители бар.

тыныштандыруға және ұстамдылық қандай осы нәтижесі болып табылады? қандай ісімен жеміс отырып, Сіз осында туындаған? Бұл қалай Mansion Сізге ие болуы тиіс келді? қалың кірпіктеріңізден толық, O ханымы оны айтып.

[Sesavati:]

Бұл қалай цапли, Павлина және бұлдырық оның отарының бұл Mansion, менімен ие болуы тиіс келіп; және көктегі су-құстардың және корольдік қаздар жиі; үйрек және кукушки құстардың, алақайлап табыспен;

рептилиями, гүлдер мен ағаштар сүңгуірлері сорттарын бар; құбыр-гүлдері бар,-алма өсті, және ағаштар asoka - осы Mansion менімен ие болды, қалай енді, мен сізге айтайын. , Почтенный сэр тыңдау.

Магадха тамаша еліміздің шығыс аймақтағы Nalaka атты ауыл, почтенный сэр бар. Онда Мен қызы қайын ретінде бұрын өмір сүрген және олар Sesavati ретінде мені білген.

шаттана Мен істерін білікті оған еңбек сіңірген және құдайлар мен
ерлер табынған, ұлы Upatissa [1] өлшеусіз қабілеті жеткен кім
гүл-гүлдері шашырау.

отыз (-three) I (көктегі) келіп, оған менің адам пішінін қалдырып
бойынша, соңғы Борнмен өзінің соңғы денесін көтергіш көрнекті көріпкел
аттанды табынған және осы орын мекендейді отырып.
Ескертулер

1.
    
Nalaka бастап бастапқыда келді деп аталады Сарипутта жеке атауы.

https://www.youtube.com/watch?v=E1xLj_7GahY
Будданың керемет сөздер. шын мәнінде өзінің Amazing !!! {Quotes}
Будда айтқан сөздері шын мәнінде бүкіл әлем үшін зор бата болып табылады. сіз оны көрген соң осы бейнені бөлісу сұраймыз. Толық бейнені ұнайды сұраймыз …

Будда айтқан сөздері шын мәнінде бүкіл әлем үшін зор бата болып табылады. сіз оны көрген соң осы бейнені бөлісу сұраймыз.
Толық бейнені ұнайды және демалуға сұраймыз.

Ол сізге Сол сияқты оны ортақ ұсынылады.
_ / \ _

Tags,
Будда махаббат туралы жазған. бейбітшілік
туралы Будда баға, бейбіт, бейбіт Будда тырнақшаға, буддизм,
бейбітшілік, махаббат, келісім, табиғат, бейбітшілік туралы Будда,
бейбіт тырнақшаға, Inspirational Quotes бойынша Будда баға, махаббат,
құмарлықтың, жер бетінде ең үздік дін, үздік тырнақшаға, ұлы адам туралы
баға белгіленімі
соңды, ең ұлы ұстаз жүре, махаббат туралы махаббат, бейбітшілік туралы
Будда тырнақшаға, жүрекке Будда тырнақшаға, ақыл Будда тырнақшаға, өмір
туралы Будда тырнақшаға, қайғы-қасірет туралы Будда баға Будда
тырнақшаға жазған
Будда Quotes - Ең Inspiring Будда Quotes
Разбуженная бірінен Quotes
Будда бастап Timeless баға белгіленімі
Будда бойынша өмір сүруге жазған
Будда Будда баға белгіленімі және оқу-әдістемелік
Будда даналығы
будда баға белгіленімі
Будда жоғарғы баға белгіленімі

https://www.youtube.com/watch?v=lGwElQKvBt4

мәтін Үндістан vimanavatthu 2 Джеймс Кеннет Powell YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 миллион доллар Жерорта МҮЛІК - Атланта Грузияда сәнді Mansion Tour
Атланта 25 Million Dollar Жерорта мүлік …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    5) Классикалық [P.D.F] Vimanavatthu бастап аспан Особняки әңгімелері жүктеп


51) Classical Khmer

51) ខ្មែរបុរាណ


2233 20 ខែឧសភាឆ្នាំ 2017 សៅរ៍មេរៀន
ពី

សាកលវិទ្យាធិការ
JCMesh ក្រុមហ៊ុន J អក្ខរក្រមលិខិតចលនា ClipartMesh អក្ខរក្រមសេលិខិតចលនា Clipart

ការយល់ដឹង-ហាយធិចសុទ្ធវិទ្យុលើបណ្តាញ Clipart
រូបភាពមានចលនាដោយឥតគិតថ្លៃកម្មវិធី A1 (ដាស់ឱ្យភ្ញាក់មួយ)
និងសាកលវិទ្យាល័យស្រាវជ្រាវសៀវភៅពុទ្ធសាសនាពន្យល់ការអនុវត្តន៍
ក្នុងទ្រង់ទ្រាយដែលមើលឃើញ (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

សារសន្តិភាព

ខែឧសភា Harshith និងអស់កើតនៅថ្ងៃទី 23 ខែឧសភាពិធីបុណ្យ Holi ព្រះពុទ្ធ
Poornima monthy មានសុភមង្គលមិនធ្លាប់មាន, បានយ៉ាងល្អនិងមានសុវត្ថិភាព!
សូមអោយទាំងអស់គ្នារស់នៅបានយូរ!
អាចទាំងអស់ធ្លាប់មានភាពស្ងប់ស្ងាត់, ស្ធប់ស្ងាត់,
ការជូនដំណឹងនិងការយកចិត្តទុកដាក់ជាមួយនឹងការយល់ដឹងយ៉ាងច្បាស់ថាអ្វីគ្រប់យ៉ាងត្រូវបានផ្លាស់ប្តូរ!

Mansion Sesavati របស់: Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

ល 3.7
PTS: VV 647-658
Mansion Sesavati របស់: Sesavati
បកប្រែពីភាសាបាលីដោយ
John D. អៀរឡង់
© 2005

[Vangisa:]

ខ្ញុំមើលឃើញភូមិគ្រឹះរីករាយនិងស្រស់ស្អាតនេះផ្ទៃរបស់ខ្លួននៃការជាច្រើនណ៍មួយបានភ្លើងឆេះដោយគ្រីស្តាល់និងដំបូលការពារជាមួយនឹងប្រាក់និងមាស។
ការព្រះបរមរាជវាំងផងដែរដែលបាន proportioned, មានក្លោងទ្វារនិងរស់នៅពាសពេញជាមួយខ្សាច់មាស។

ខណៈពេលដែលព្រះអាទិត្យពាន់-rayed
ក្នុងរដូវស្លឹកឈើជ្រុះរះនៅលើមេឃក្នុងទិសដប់, បំបាត់ភាពងងឹត,
ដូច្នេះធ្វើនេះពន្លឺគេហដ្ឋានរបស់អ្នកដូចភ្លើងផ្សែង-crested
មួយឆេះនៅក្នុងភាពងងឹតនៃយប់នេះ។

វា dazzles ភ្នែកដូចរន្ទះស្រស់ស្អាត, បានផ្អាកនៅក្នុងចន្លោះ។ ជ័យជាមួយនឹងតន្ត្រីរបស់ Lute, ស្គរនិងដូចជាស្គរដែលឮនោះភូមិគ្រឹះនេះគូប្រជែងរបស់អ្នកនៅក្នុងទីក្រុងរបស់ព្រះឥន្ទ្រសិរីរុងរឿង។

ឈូកសនិងក្រហមនិងខៀវ, ផ្កាម្លិះនិងផ្កាផ្សេងទៀតគឺនៅទីនោះ; blossoming ដើមឈើ Sal និង asokas ផ្កានិងខ្យល់ត្រូវបានពោរពេញទៅដោយភាពខុសគ្នានៃទឹកអប់មួយ។

ដើមឈើផ្អែម scented, ចម្ប៉ាដាក់សាខាផ្ទុកបានភ្ជាប់ជាមួយនឹងដើមឈើដូងនិងព្យួរល្លិ៍នៅក្នុង bloom ពេញលេញ, រុងរឿងសំណាញ់រតនៈដូច; ផងដែរអាងឈូករីករាយមានសម្រាប់អ្នក។

អ្វីដែលផ្ការុក្ខជាតិមានដែលមានដុះនៅទឹកនិងដើមឈើដែលមាននៅលើដីទាំងនោះត្រូវបានគេស្គាល់នៅក្នុងពិភពរបស់មនុស្សហើយផ្ទៃមេឃទាំងអស់មាននៅក្នុងការតាំងទីលំនៅរបស់អ្នក។

នៃអ្វីដែលស្ងប់ស្ងាត់និងអត់ធ្មត់ដោយខ្លួនឯងនេះគឺជាលទ្ធផល? ដោយផលនៃអ្វីដែលអ្នកបានលេចឡើងប្រព្រឹត្ដនៅទីនេះ? ភូមិគ្រឹះនេះបានចូលមកមិនដែលត្រូវបានកាន់កាប់ដោយអ្នក? ចូរប្រាប់វានៅក្នុងពេញលេញឱលោកស្រីជាមួយនឹងរោមភ្នែកក្រាស់។

[Sesavati:]

របៀបដែលវាបានចូលមកត្រូវបានកាន់កាប់ដោយខ្ញុំ, វិមានហ្វូងចៀមរបស់ខ្លួននៃការ herons, ក្ងោក, និង partridges នេះ; និង frequented ដោយទឹកសត្វស្លាបដែលគង់នៅស្ថានបរមសុខនិងក្ងានរាជ; ជ័យស្រែកសត្វបក្សីសត្វទានិង cuckoos នេះ;

មានពូជបានធ្វើល្លិ៍ផ្កានិងដើមឈើ! ដោយមានត្រែផ្កា, កើនឡើង-ផ្លែប៉ោមនិង asoka ដើមឈើ - ឥឡូវរបៀបវិមាននេះបានមកដល់ត្រូវបានកាន់កាប់ដោយខ្ញុំខ្ញុំនឹងប្រាប់អ្នក។ សូមស្តាប់លោកព្រះតេជគុណ។

នៅក្នុងតំបន់ភាគខាងកើតនៃប្រទេសដែលល្អឥតខ្ចោះរបស់មគធៈគឺមានភូមិមួយឈ្មោះ Nalaka លោកម្ចាស់ព្រះតេជគុណ។ នៅទីនោះខ្ញុំបានរស់នៅជាមួយកូនស្រីអតីតនៅក្នុងច្បាប់ហើយពួកគេបានដឹងថាខ្ញុំនៅទីនោះដែលជា Sesavati ។

បាចផ្កាផ្កាដោយអំណរខ្ញុំមានកិត្តិយសគាត់មានជំនាញក្នុងការប្រព្រឹត្ដហើយថ្វាយបង្គំដោយព្រះនិងមនុស្សធំ
Upatissa [1] ដែលបានទទួល quenching ពុំអាចវាស់វែងបាន។

ដោយបានក្រាបថ្វាយបង្គំព្រះអង្គទៅ Bourne ចុងក្រោយ,
អ្នកមើលឆុតជាក់ស្តែងដែលសែងរាងកាយចុងក្រោយរបស់គាត់នៅលើការចាកចេញពីរូបរាងរបស់មនុស្សរបស់ខ្ញុំខ្ញុំបានមកដល់
(ស្ថានបរមសុខនៃ) សាមសិប (-three) និងរស់នៅក្នុងកន្លែងនេះ។
ភក្ដិកំណត់ត្រាកំណត់

1 ។
    
ឈ្មោះផ្ទាល់ខ្លួនរបស់ Sariputta ដែលត្រូវបានគេនិយាយថាបានមកដើមកំណើតមកពី Nalaka ។

https://www.youtube.com/watch?v=E1xLj_7GahY
ពាក្យរបស់ព្រះពុទ្ធអស្ចារ្យ។ អស្ចារ្យរបស់ខ្លួនពិតជាបាន !!! {សម្រង់}
ពាក្យដែលនិយាយដោយព្រះពុទ្ធគឺពិតជាអស្ចារ្យសម្រាប់ពរពិភពលោកទាំងមូល។ សូមចែករំលែកវីដេអូនេះបន្ទាប់ពីអ្នកបានមើលវា។ សូមរីករាយជាមួយវីដេអូពេញ …

ពាក្យដែលនិយាយដោយព្រះពុទ្ធគឺពិតជាអស្ចារ្យសម្រាប់ពរពិភពលោកទាំងមូល។ សូមចែករំលែកវីដេអូនេះបន្ទាប់ពីអ្នកបានមើលវា។
សូមរីករាយជាមួយវីដេអូពេញលេញនិងសម្រាក។

វាត្រូវបានផ្ដល់អនុសាសន៍ថាអ្នកបានចែករំលែកវាដែរ។
_ / \ _

ស្លាក,
ព្រះពុទ្ធដកស្រង់លើសេចក្ដីស្រឡាញ់។ ព្រះពុទ្ធដកស្រង់ស្តីពីសន្តិភាព,
សម្រង់ព្រះពុទ្ធនៅលើសម្រង់ដោយសន្តិវិធីព្រះពុទ្ធដោយសន្តិវិធី,
ព្រះពុទ្ធសាសនា, សន្តិភាព, សេចក្ដីស្រឡាញ់, ភាពសុខដុម, ធម្មជាតិ,
ព្រះពុទ្ធនៅលើសន្តិភាព, សម្រង់ដោយសន្តិវិធី,
សម្រង់បំផុសគំនិតដកស្រង់អំពីសេចក្ដីស្រឡាញ់, ចំណង់ចំណូលចិត្ត,
សាសនាល្អបំផុតនៅលើផែនដី, សម្រង់ល្អបំផុត, បុរសឧត្ដមបំផុត
ការដែលមិនធ្លាប់ដើរគ្រូដែលល្អបំផុត, ដកស្រង់នៅលើសេចក្ដីស្រឡាញ់,
សម្រង់ព្រះពុទ្ធនៅលើសេចក្ដីស្រឡាញ់, សម្រង់ព្រះពុទ្ធនៅលើសន្តិភាព,
សម្រង់ព្រះពុទ្ធនៅលើបេះដូង, សម្រង់ព្រះពុទ្ធនៅលើគំនិត,
សម្រង់ព្រះពុទ្ធលើជីវិត, សម្រង់ព្រះពុទ្ធនៅលើរងទុក្ខវេទនា
ព្រះពុទ្ធសម្រង់ - ការគួរស្ញែងព្រះពុទ្ធច្រើនបំផុតសម្រង់
សម្រង់ពីមួយដាស់ឱ្យភ្ញាក់នេះ
សម្រង់មិនចេះចប់ពីព្រះពុទ្ធ
ព្រះពុទ្ធដកស្រង់រស់នៅដោយ
សម្រង់ព្រះពុទ្ធនិងបង្រៀនពីព្រះពុទ្ធ
ប្រាជ្ញារបស់ព្រះពុទ្ធ
សម្រង់ព្រះពុទ្ធសាសនា
សម្រង់កំពូលព្រះពុទ្ធ

https://www.youtube.com/watch?v=lGwElQKvBt4

អត្ថបទប្រទេសឥណ្ឌា vimanavatthu 2 លោកយ៉ាកុបលោក Kenneth Powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 លានដុល្លារអចលនទ្រព្យមេឌីទែរ៉ាណេ - ប្រណិតទេសចរណ៍នៅរដ្ឋ Atlanta វិមានហ្សកហ្ស៊ី
ប្រាក់ 25 លានដុល្លារនៅអាត្លង់តាមេឌីទែរ៉ាណេអចលនទ្រព្យ …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    ទាញយករឿង Mansions ព្រះវរបិតាពី Vimanavatthu [P.D.F] 5) បុរាណ

52) Classical Korean
52) 고전 한국어

2233 Sat 2020 년 5 월 20 일 강의
…에서

교구 목사
JCMesh J Alphabets 편지 애니메이션 ClipartMesh C 알파벳 편지 애니메이션 클립 아트

INSIGHT-NET-Hi Tech Radio 무료 애니메이션 클립 아트 온라인 A1 (Awakened One) Tipiṭaka Research & Practice University
비주얼 포맷 (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

평화 메시지

Harshith와 5 월 23 일에 태어난 Holy Buddha Poornima 월간의 달은 언제나 행복하고 안전하며 안전합니다!
모두 오래 살 수 있습니다!
모든 사람이 평온하고 조용하며 경계심을 가지고 모든 것이 변화한다는 분명한 이해를 가질 수 있습니다.

세사 바티 (Sesavati) : 세사 바티 (Sesavati)의 저택

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS : Vv 647-658
세사 바티 (Sesavati) : 세사 바티 (Sesavati)의 저택
팔리에서 번역 된
존 D. 아일랜드
© 2005

[Vangisa :]

이 유쾌하고 아름다운 저택, 많은 색깔의 표면, 크리스탈로 불타 오르고은과 금색 지붕이 보인다. 잘 균형 잡힌 궁전, 게이트웨이를 소유하고 황금빛 모래로 뒤죽박죽.

가을의 천계가 비치는 태양이 10 개의 방향으로 하늘을 비추면서 어둠을 푸는 것처럼, 밤의 어둠 속에서 타오르는 연기가 뿜어 져 나오는 불처럼,이 저택은 빛납니다.

그것은 번개처럼 아름다운 눈을 현혹시킵니다. 류트, 드럼 및 심벌즈의 음악으로 울려 퍼지는이 저택은 당신의 영광의 도시인 인드라와 경쟁합니다.

흰색과 빨간색과 파란색 연꽃, 재스민 및 기타 꽃들이 있습니다. 꽃이 만발한 살 나무와 꽃이 만발한 asokas, 그리고 공기가 다양한 향기로 가득합니다.

달콤한 향긋한 나무, breadfruits, 라덴 지점 interlaced, 야자수와 교수형 덩굴 만개, 보석 같은 그물처럼 영광; 또한 유쾌한 연꽃 풀이 당신을 위해 존재합니다.

어떤 꽃이 피는 식물이든 물속에서 자랍니다. 육지에있는 나무들, 인간 세계와 하늘에서 알려진 나무들은 모두 당신의 거처에 존재합니다.

진정시키고 자제하는 것의 결과는 무엇입니까? 무슨 증서의 열매로 여기에 일어 났니? 이 저택은 어떻게 당신에 의해 사로 잡혔습니까? 두꺼운 속눈썹을 가진 아가씨.

[세사 바티 :]

그것이 나에게 소유되게 된 이유는 왜가리 떼, 공작새, 짝짓기 무리가있는 저택. 하늘의 물새와 왕의 거위가 자주 방문한다. 새들과 오리와 새끼들의 울음 소리가 울려 퍼집니다.

꽃가루, 나무 등 다양한 종류의 잡목들; 나팔꽃, 장미 사과, 아소카 나무 등 -이 저택이 어떻게 저에게 다가 왔는지 이제 알려 드리겠습니다. 잘 들어, 유서 깊은 선생님.

훌륭한 마가 다리 (Magadha) 나라의 동쪽 지역에는 유서 깊은 선생님 인 Nalaka라는 마을이 있습니다. 나는 옛날 며느리로 살았고 거기서 나를 세사바티라고 알았다.

산발적으로 꽃을 피우며 즐거운 시간을 보냈습니다. 나는 업적에 능숙하고 신과 남성, 놀라운 헤아 티사에게 경배를 드렸습니다.

그분을 숭배하여 궁극적 인 숭배에 나섰고, 저의 마지막 몸을 품고있는 저명한 예언자, 내 인간 형상을 벗어날 때 나는 삼십 삼의 천국에 이르러이 곳에 살았습니다.
노트

1.
    
Nalaka에서 원래 온 것으로 알려진 Sariputta의 개인 이름.

https://www.youtube.com/watch?v=E1xLj_7GahY
부처님의 멋진 단어. 그 정말로 굉장한! !! {인용 부호}
부처님 께서하신 말씀은 실제로 전 세계를위한 커다란 축복입니다. 시청 한 후에이 동영상을 공유하십시오. 전체 비디오를 즐기십시오 …

부처님 께서하신 말씀은 실제로 전 세계를위한 커다란 축복입니다. 시청 한 후에이 동영상을 공유하십시오.
전체 비디오를 즐기고 휴식을 취하십시오.

마찬가지로 공유하는 것이 좋습니다.
_ / \ _

태그,
Buddha는 사랑에 따옴표를 붙인다. 부처님, 평화에 대한 부처님의 인용, 불상, 평화, 사랑, 조화, 자연, 부처님에 대한 평화, 평화로운 인용문, 영감 따옴표, 사랑, 열정, 지구상 최고의 종교, 최고의 따옴표, 가장 위대한 선생님, 사랑에 대한 따옴표, 사랑에 대한 부처님의 따옴표, 평화에 대한 부처님의 따옴표, 마음에 대한 부처님의 따옴표, 마음에 대한 부처님의 따옴표, 삶에 대한 부처님의 따옴표, 고통에 대한 부처님의 따옴표
부처님의 인용문 - 가장 감동적인 부처님의 인용문
깨어 난 사람의 말
부처님의 시시한 따옴표
부처님이 산다.
부처님의 말씀과 부처님의 가르침
부처님의 지혜
불교 따옴표
부처님의 최고 인용문

https://www.youtube.com/watch?v=lGwElQKvBt4

텍스트 인도 vimanavatthu 2 제임스 케네스 파월 유튜브 yhtra07cm 3000
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애틀란타에있는 25 백만 달러 지중해 유산 …
youtube.com

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    Vimanavatthu [P.D.F]에서 천상의 저택 이야기를 다운로드하십시오. 5) 고전

53) Classical Kurdish (Kurmanji)
53) Kurdish Classical (Kurmanji)

2233 Sat 20 May 2017 êsh
ji

Rektorê
JCMesh J Alfabeyên Letter Animation ClipartMesh C Alfabeyên Letter Animation Clipart

TÊGIHÎNA-NET-Hi Tech Radio Free Animation Clipart liserxetê A1 (şiyar One) Tipiṭaka Research & Zanîngeha Practice
li Visual Format (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

message Aştiyê

May Harshith û hemû li ser 23′yemîn ji dayik Bila meha monthy Holi Buddha Poornima be û her şad, baş û ewle!
Bila hemû dijîn dirêj!
Bila hemû û her aram, bêdeng, hişyar û baldariya xwe bi tegihiştineke zelal ku her tişt diguhere heye!

Mansion Sesavati da: Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
Pts: Vv 647-658
Mansion Sesavati da: Sesavati
ji Pali by dikin
John D. Îrlanda
© 2005

[Vangisa:]

Ez dibînim koşka kêfxweş û bedew, surface xwe ji gelek reng, merheba bi krîstal û roofed bi zîv û zêr. A baş-proportioned qesrê, gumanbarkirin gateways, û şînî bi sand zêrîn.

Dema ko roj hezar-li wêderê di payîza di nava ezmên de ronahî di deh
dîrektîfan, dispelling tariyê de, ewqas vê ronahiya, koşka xwe, wek
agir-dûman crested, xetekê di tariyê şevê de.

Ev dazzles çavê te wek birûskê, bedew, rawestandin li space. Neerênî ya bi muzîkê re ji Udî, drum, û zengilên, koşka ji te raqîb bajarê Indra di rûmeta.

lotuses sipî û sor û şîn, daryasemînê û kulîlkên din jî hene; de bibîne darên sal û asokas flowering, û hewa ku bi zor ji Fragrances dagirtin.

darên
Sweet-mûmîk, breadfruits, çiqilên laden interlaced, bi darên xurme û
dişemitî daleqandî di xabata full, berz, wek torên Jewelled;
jî hewzeke lotus çibkim ji bo we heye.

Her çi darên in ku mezin dibin, di avê de heye, û darên ku li ser xaka
xwe ne, yên ku tê zanîn di cîhanê de mirovan û ezman, hemû di xanîyê
xwe de hene.

Of çi kêfxweş dike û self-bigrin û ev encama vê ye? By ji berê çi kirinê te de rabûye here? Çawa koşka bê kirin ku ji aliyê we cinoyî bê? ev bêje li full, O lady bi bijangên stûr.

[Sesavati:]

Ew çawa were bi min re cinoyî bê, koşka bi keriyên xwe yên perçekirî, tawus, û kewên; û gelek caran li ezmanan avê-fowl û geese royal; vedabû, bi rondikên ji teyr, yên werdek û cuckoos;

dihewînin, cûr bi curayên xwe re dişemitî, gulan û daran; bi boriyê-flower, rabûn-apple, û darên Asoka - niha çawa koşka hat ji bo ku bi destê min cinoyî bê, ez ê ji we re dibêjim. Listen, ezbenî, weşanên.

Li herêma rojhilata vî welatî baş ji Magadha e gundekî ku navê Nalaka, ezbenî, weşanên hene. Ez li wir berê wek keça-in-law diman û ew ji min re li wir wek Sesavati dizanibû.

Tovê flower-blossoms şahî ez wî serbilind pisporên kirinên û perizîn
destê îlah û mêr, mezin [1] li Upatissa ku quenching ku pîvana wê
gihiştibe.

Piştî ku perizîn wî ji bourn ultimate çûye, Çîftyurek û Tîbetê açısı
cara bedena xwe, li ser derketina ji şiklê mirovan min ez bo (ezmên ên)
sî (-three) hat û tê de dijîn, ev cîyê.
Notes

1.
    
The navê kesane ya Sariputta, ku tê gotin ku bi eslê xwe ji Nalaka hatiyî.

https://www.youtube.com/watch?v=E1xLj_7GahY
peyvên Wonderful Buddha. Amazing wê bi rastî !!! {Quotes}
Ku gotinên ku ji aliyê Buddha ye, bi rastî jî ji bereketa mezin ji bo tevahiya cîhanê. Ji kerema xwe vê video re parve piştî te temaşe kirine. Tikaye huneran video full …

Ku gotinên ku ji aliyê Buddha ye, bi rastî jî ji bereketa mezin ji bo tevahiya cîhanê. Ji kerema xwe vê video re parve piştî te temaşe kirine.
Ji kerema xwe re full video enjoy û bêhnvedanê.

Ev pêşnîyar dikin ku tu ew parve jî wusa bike.
_ / \ _

Tags,
Buddha, ji zarê li ser evînê. Buddha,
ji zarê di aştî, quotes selatan li quotes aştiyane, selatan aştiyane,
budîzm, aştiyê, evîndariyê, harmonî, xweza, selatan li ser aştî, quotes
aştiyane, inspirational quotes, ji zarê ser hezkirina, şehwet, best ol
li ser rûyê erdê, best quotes, mezin man
ji bo her û her bimeşim, mezin mamoste, ji zarê li ser evînê, quotes
selatan li ser evînê, quotes selatan li ser aştî, quotes selatan li ser
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selatan li ser êş û
Buddha Quotes - Herî Quotes Inspiring Buddha
Quotes ji yek şiyar
quotes bêdem ji Buddha
Buddha, ji zarê to live by
quotes Buddha û hîn ji Buddha
Şehrezayiya Buddha
quotes Budîst
quotes top Buddha

https://www.youtube.com/watch?v=lGwElQKvBt4

text india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 milyon dolar ESTATE Derya - Luxury Mansion Tour li Atlanta, Georgia
25 Million Dollar Derya Estate li Atlanta …
youtube.com

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    Download Çîrokên Esmanî Mansions ji Vimanavatthu [P.D.F] 5) Classical

54) Classical Kyrgyz
54) Классикалык Кыргыз

2233 Sat, 20 May 2017-бөлүм
чейин

ректор
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ТҮШҮНҮКТҮҮЛҮК-NET-Hi Tech Radio Free Animation Картинки Online A1 (Сахна Бири) Трипитака изилдөө & Practice University
Visual түрдө (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

тынчтык билдирүү

Май Harshith жана 23-туулган Holi Будда Poornima monthy айы качан бактылуу болсун, жакшы жана коопсуз!
бардык узун өмүр берсин!
баары эле тынч болсун, тынч, сергек жана кунт коюп баары өзгөрүп жатканын так түшүнүк менен!

Sesavati: Sesavati анын Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Sesavati анын Mansion
тарабынан Pali которулган
ЖАКАН жазган Жакшы Кабар D. Ирландия
© 2005

[Vangisa:]

Мен бул жагымдуу жана сулуу сарайды, көп түстүү, анын бетин, аны өрттөп, кристаллдай менен алтын-күмүш менен каптады карагыла. дарбазасы ээ болгон, ошондой эле эсеп-өлчөм менен калыпка сарайын, алтын кум себилди.

ъ маалмат күзүндө мын таажычан күн, он багытта асмандагы көрүнгөндөй
эле, ошондуктан бул үй түскө боёлуп турат, түн койнундагы бир күйгөн
түтүн-шлюздарды от сыяктуу.

Ал космосто токтотулган чагылган сыяктуу көз, сулуу, ашып түшүүгө. дутар, барабан, жез табак кагып жана музыка менен коштолду, сенин бул үй атак Indra анын шаарды кыйытып.

Ак, кызыл, көк Аны саябандуу дарактар, жасмин, жана башка гүлдөр бар; сал дарактарын жана гүл asokas гүлдөп, аба жыпар жыттуу ар толгон.

Sweet-жыттуу
бак-дарактар, breadfruits, жүктөлгөн бутактары менен курма дарактары
өрүлгөн жана асып Creepers толук Бойго жеткен кереметтүү сыяктуу мончок
тигүү торлор;
ошондой эле кооз саябандуу бассейн силер үчүн бар.

Ошол суунун өсүп бар болбосун гүлдүү өсүмдүктөрдүн, жер бетиндеги
бак-дарактар, адам бул дүйнөдө да, асманда да белгилүү адамдар, бардык
жайы бар.

эмне тынчытып, өзүн-өзү чектөө ушул натыйжасы болуп саналат? эмне иш жемишинен Сен бул жерде пайда болушу менен? бул үй кантип силер менен ээ болушу керек эле? коюу кирпиги менен толук Оо, аял, аны айт.

[Sesavati:]

мен аркылуу, бул үй кытан жана анын койлору менен ээ болушу үчүн кандай тоосторду жана кекиликке; жана асмандагы суу канаттууларынын жана падышанын каздар көп учурда; өрдөктү жана күкүктөрдү куштарга, жалынып менен коштолду;

Криперс, гүлдөр жана бак-дарактар ​​ар түрдүү камтыган; Сурнай-гүлдөрү менен, туруп-алма бактарды чара - бул үй кантип мен бар үчүн келип, мен сага айтып берем. Ук, гүлдөп сэр.

Magadha мыкты өлкөнүн чыгыш аймагындагы Nalaka деген айыл бар, гүлдөп сэр. Мен да ошол жерде, мурда келини жана алардын Sesavati бар мени билген жашаган.

Туш-тушка чачыраткан гүл гүлү кубаныч мен, иши менен да чебер ага
урмат жана кудайлар менен адамдардын табынган жеткире алгыс кандырып
жеткен улуу Upatissa [1].

аны акыркы bourn барып таазим кийин, анын акыркы денесин аталган
атактуу көрөгөч адам өзгөрөт калтырылган I (асман) (отуз таралган)
алдына келип, бул жерди отурукташат.
Кошумча маалыматтар

1.
    
деп Sariputta, жеке аты Nalaka келип чыккан болушу зарыл.

https://www.youtube.com/watch?v=E1xLj_7GahY
Будды кереметтүү сөздөрү. Анын керемет чынында эле !!! {Quotes}
Будда менен айткан сөздөрү, чынында эле, бүткүл дүйнө үчүн зор бата. Аны көргөн кийин ушул бөлүшүү. Сураныч, толук Video ээ …

Будда менен айткан сөздөрү, чынында эле, бүткүл дүйнө үчүн зор бата. Аны көргөн кийин ушул бөлүшүү.
толугу менен Video кубаныч, бир аз эс алып коюш керек.

Сен да аны менен бөлүшө сунушталат.
_ / \ _

Tags,
Будда сүйүүгө баяндаган. Будда
тынчтык жазган, Будда Гезит боюнча тынч, бейпил Будда баалары, буддизм,
тынчтык, сүйүү, ынтымак, табияты, тынчтык Будданын, тынч баалары, дем
баалары, сүйүү, кумар, жер үстүндө мыкты дин жөнүндө баяндаган, мыкты
Гезит, улуу адам
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сөздөрүн, жашоого Будда тырмакчаны, азап боюнча Будданын армия
Будда Quotes - Көпчүлүк Кереметтүү Будда Quotes
Сахна бир Quotes
Будда тартып Timeless Гезит
Будда менен жашоого орун
Будда тартып Будда Гезит жана окутуу
Будданын Акылмандык
буддист Гезит
Будда жогорку Гезит

https://www.youtube.com/watch?v=lGwElQKvBt4

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25 Million Dollar ортолук Атлантадагы мүлк …
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    из Асмандагы акмалап Download Stories Vimanavatthu [P.D.F] 5) Классикалык

55) Classical Lao

55) ລາວຄລາສສິກ

2233 Sat 20 ພຶດສະພາ 2017 ບົດທີ
ຈາກ

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ຂໍ້ສັນຕິພາບ

ພຶດສະພາ Harshith ແລະທັງຫມົດທີ່ເກີດວັນທີ່ 23 ພຶດສະພາເດືອນຂອງ Holi Buddha Poornima monthy ທີ່ຈະມີຄວາມສຸກເຄີຍ, ແລະຄວາມປອດໄພ!
ອາດທັງຫມົດອາໄສຢູ່ດົນນານ!
ອາດທັງຫມົດເຄີຍມີຄວາມສະຫງົບ, ງຽບ, ວ່ອງໄວແລະເອົາໃຈໃສ່ກັບຄວາມເຂົ້າໃຈທີ່ຈະແຈ້ງວ່າທຸກສິ່ງທຸກຢ່າງມີການປ່ຽນແປງ!

Sesavati: Sesavati ຂອງ Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 37
PTS: Vv 647-658
Sesavati: Sesavati ຂອງ Mansion
ແປຈາກພາສາບາລີໂດຍ
John D. ໄອແລນ
© 2005

[Vangisa:]

ຂ້າພະເຈົ້າເຫັນນີ້ delightful ແລະງາມ mansion, ພື້ນຜິວຂອງຫຼາຍສີ, ແຈ້ງສະຫວ່າງດ້ວຍຄິດຕັນແລະມຸງທີ່ມີເງິນແລະຄໍາ. A ພະລາຊະວັງດີສັດສ່ວນ, ມີປະຕູແລະຢາຍຢູ່ໃກ້ກັບຊາຍທອງ.

ໃນຖານະເປັນແດດພັນ Rayed ໃນດູໃບໄມ້ລົ່ນສ່ອງໃນທ້ອງຟ້າໃນສິບບັນດາທິດທາງ,
dispelling ຊ້ໍາ, ສະນັ້ນບໍ່ນີ້ glow mansion ຂອງທ່ານ,
ຄືກັບທີ່ເຫັນໄດ້ຊັດໄຟຄວັນຢາສູບໃນຕະກຸນໃນຄວາມມືດຂອງຕອນກາງຄືນໄດ້.

ມັນ dazzles ຕາເຊັ່ນ: ຟ້າຜ່າ, ທີ່ສວຍງາມ, ລະງັບໃນຊ່ອງ. ທີ່ຫນັກແຫນ້ນກັບດົນຕີຂອງ lute, drum ຮອບ, ແລະໄດ້ cymbals, mansion ຂອງທ່ານນີ້ rivals ເມືອງ Indra ໃນລັດສະຫມີພາບ.

lotuses ສີຂາວແລະສີແດງແລະສີຟ້າ, jasmine, ແລະດອກໄມ້ອື່ນໆແມ່ນມີ; ດອກຕົ້ນໄມ້ sal ແລະ asoka ດອກ, ແລະອາກາດແມ່ນເຕັມໄປດ້ວຍຫຼາກຫຼາຍຂອງນ້ໍາຫອມທີ່ມີ.

ຕົ້ນໄມ້ຫວານ,
ກິ່ນຫອມ, breadfruit, ງ່າ laden interlaced, ມີຕົ້ນໄມ້ຕົ້ນປາມແລະຫ້ອຍ
creepers ຢູ່ໃນເບີກບານຢ່າງເຕັມທີ່ແລະຮຸ່ງເຮືອງຄືເຂົ້າ jeweled;
ຍັງສະລອຍນ້ lotus delightful ຢູ່ສໍາລັບທ່ານ.

ບໍ່ວ່າຕົ້ນດອກໄມ້ມີການຂະຫຍາຍຕົວທີ່ຢູ່ໃນນ້ໍາ,
ແລະຕົ້ນໄມ້ທີ່ມີຢູ່ໃນແຜ່ນດິນ, ຜູ້ທີ່ຮູ້ຈັກໃນໂລກມະນຸດແລະສະຫວັນ,
ທັງຫມົດມີຢູ່ໃນທີ່ອາໃສຂອງທ່ານ.

ຂອງສິ່ງທີ່ສະຫງົບງຽບແລະຕົນເອງ restraint ນີ້ແມ່ນຜົນໄດ້ຮັບ? ໂດຍຫມາກຂອງສິ່ງທີ່ກະທໍາໄດ້ທ່ານເກີດຂຶ້ນຢູ່ທີ່ນີ້? ບໍ່ mansion ນີ້ມາວິທີການໄດ້ຮັບການ possessed ໂດຍພຣທ່ານ? ບອກມັນຢູ່ໃນຢ່າງເຕັມທີ່, lady O ກັບ eyelashes ຫນາ.

[Sesavati:]

ແນວໃດມັນມາຈະໄດ້ຮັບ possessed ໂດຍຂ້າພະເຈົ້າ, mansion ນີ້ກັບຝູງສັດລ້ຽງຂອງຕົນຂອງ herons, peacocks, ແລະ partridges; ແລະເລື້ອຍໆໂດຍສະຫວັນນ້ໍາ, ໄກ່ແລະ geese ຕໍາແຫນ່ງ; ຫນັກແຫນ້ນວ່າມີສຽງຮ້ອງຂອງສັດປີກ, ເປັດແລະໄອ້ບ້າເອີ໊ຍໄດ້;

ມີ divers ຊະນິດພັນຂອງ creepers, ດອກໄມ້ແລະຕົ້ນໄມ້; ກັບ
trumpet ດອກ, ໄດ້ເພີ່ມຂຶ້ນ, ຈາກຫນາກແອບເປີ, ແລະອະໂສກຕົ້ນໄມ້ -
ໃນປັດຈຸບັນວິທີການ mansion ນີ້ມາຈະໄດ້ຮັບ possessed ໂດຍຂ້າພະເຈົ້າ,
ຂ້າພະເຈົ້າຈະບອກທ່ານ.
ຕສ໊ຽວອ້າ venerable.

ໃນພາກພື້ນຕາເວັນອອກຂອງປະເທດທີ່ດີເລີດຂອງ Magadha ມີບ້ານເອີ້ນວ່າ Nalaka ສ໊ຽວອ້າ venerable. ຂ້າພະເຈົ້າໄດ້ອາໄສຢູ່ເມື່ອກ່ອນເອີ້ນວ່າເປັນລູກສາວໃນກົດຫມາຍວ່າດ້ວຍແລະພວກເຂົາເຈົ້າຮູ້ຂ້າພະເຈົ້າມີເປັນ Sesavati.

ກະດອກດອກໄມ້ດ້ວຍຄວາມຍິນດີຂ້າພະເຈົ້າ honored
ໃຫ້ຊໍານິຊໍານານໃນການກະທໍາແລະນະມັດສະການໂດຍພຣແລະຜູ້ຊາຍ, ໄດ້ທີ່ຍິ່ງໃຫຍ່
Upatissa [1] ຜູ້ທີ່ໄດ້ບັນລຸໄດ້ quenching immeasurable.

ເຖິງຢ່າງໃດນະມັດສະການໃຫ້ເຂົາຫມົດໄປ bourn ສຸດ,
ຜູ້ພະຍາກອນທີ່ມີຊື່ສຽງທີ່ເກິດຮ່າງກາຍທີ່ຜ່ານມາຂອງເຂົາ,
ການຫ້າມອອກຈາກຮູບຮ່າງຂອງມະນຸດຂ້າພະເຈົ້າຂ້າພະເຈົ້າມາ (ສະຫວັນຂອງ) ໄດ້ສາມສິບ
(-three) ແລະອາໄສຢູ່ໃນສະຖານທີ່ນີ້.
ຫມາຍເຫດ

1.
    
ຊື່ຂອງ Sariputta, ຜູ້ທີ່ຖືກກ່າວເຖິງວ່າໄດ້ມາໃນເບື້ອງຕົ້ນຈາກ Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
ພຣະພຸດທະເຈົ້າຄໍາປະເສີດ. ເຮັດໃຫ້ປະລາດຂອງຕົນແທ້ !!! {ວົງຢືມ}
ຖ້ອຍຄໍາຂອງພຣະພຸດທະເຈົ້າເປັນຄວາມຈິງທີ່ເປັນພອນອັນຍິ່ງໃຫຍ່ສໍາລັບໂລກທັງຫມົດ. ກະລຸນາແລກປ່ຽນວິດີໂອນີ້ຫຼັງຈາກທີ່ທ່ານໄດ້ເບິ່ງມັນ. ກະລຸນາມີຄວາມສຸກວິດີໂອເຕັມ …

ຖ້ອຍຄໍາຂອງພຣະພຸດທະເຈົ້າເປັນຄວາມຈິງທີ່ເປັນພອນອັນຍິ່ງໃຫຍ່ສໍາລັບໂລກທັງຫມົດ. ກະລຸນາແລກປ່ຽນວິດີໂອນີ້ຫຼັງຈາກທີ່ທ່ານໄດ້ເບິ່ງມັນ.
ກະລຸນາມີຄວາມສຸກວິດີໂອແລະຜ່ອນຄາຍອາລົມ.

ມັນແມ່ນແນະນໍາໃຫ້ທ່ານແບ່ງປັນມັນເຊັ່ນດຽວກັນ.
_ / \ _

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ວົງຢືມພຣະພຸດທະເຈົ້າກ່ຽວກັບຄວາມຮັກ, ວົງຢືມພຣະພຸດທະເຈົ້າກ່ຽວກັບສັນຕິພາບ,
ວົງຢືມພຣະພຸດທະເຈົ້າກ່ຽວກັບຫົວໃຈ, ວົງຢືມພຣະພຸດທະເຈົ້າຢູ່ໃນຄວາມຄິດ,
ຄໍາເວົ້າພຣະພຸດທະເຈົ້າກ່ຽວກັບຊີວິດ, ວົງຢືມພຣະພຸດທະເຈົ້າກ່ຽວກັບການທໍລະມານ
ພຣະພຸດທະເຈົ້າໃຫ້ຄໍາປຶກສາ - ການຫຼາຍທີ່ສຸດ Quotes Inspiring ພຣະພຸດທະເຈົ້າ
ວົງຢືມຈາກຫນຶ່ງ Awakened
ວົງຢືມ Timeless ຈາກພຣະພຸດທະເຈົ້າ
ພຣະພຸດທະເຈົ້າໃຫ້ຄໍາປຶກສາເພື່ອດໍາລົງຊີວິດໂດຍ
ລາຄາພະພຸດທະຮູບແລະການສິດສອນຈາກພຣະພຸດທະເຈົ້າ
ສະຕິປັນຍາຂອງພຣະພຸດທະເຈົ້າ
ວົງຢືມ Buddhist
ພຣະພຸດທະເຈົ້າຄໍາເວົ້າເທິງ

https://www.youtube.com/watch?v=lGwElQKvBt4

ຂໍ້ຄວາມປະເທດອິນເດຍ vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 ລ້ານດອນລາ MEDITERRANEAN ESTATE - Luxury Mansion Tour ໃນ Atlanta ຈໍເຈຍ
25 ລ້ານໂດລາຊ Mediterranean ໃນ Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    ດາວໂຫຼດນິທານທີ່ເປັນຂອງດາເທິງສະຫວັນ Mansions ຈາກ Vimanavatthu [P.D.F] 5) ຄລາສສິກ

56) Classical Latin
LVI) Classical Latin

Sat May XX O MMCCXXXIII MMXVII
ex

Rector
Eandem ClipartMesh C J JCMesh Alphabets Epistulae Epistulae Alphabets Eandem Clipart

Hi com-Tech-SAGACITAS Radio Free Online Eandem Clipart A1 (enuntiato concitata Una) Tipiṭaka Research & University Practice
In Visual Forma (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

pacis nuntius

23 Sit mensis Maii natus et Harshith of holi Buddha Poornima monthy semper esse beatum, bene et secure!
Ut longo vivas tempore cuncta!
Ut in omnibus semper tranquillitas, quietam, et vigilate et uere
benignitatis impendit patet quod intellectus non mutantur omnia?

Sesavati: Sesavati scriptor Mansio

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

vv 3.7
PTS: Vv 647-658
Sesavati: Sesavati scriptor Mansio
translatum a Pali
D. Ioannes Hibernia
© MMV

[Vangisa:]

Video jucundum et pulchrum mansionem multorum superficies coloris tecta flagrare crystallum et argenti. A QUADRATUS atrium portae possidentium et aurea et strata iacent harenae.

Sicut sol autumno rayed milia decem undique caelo lucet, discussa
caligine hac mansione sic excubat, ut fumus exibat ignis ardentis noctis
opacae.

Eam perstringit oculi eius velut species fulguris, pulchra suspensus est in spatio. Vocis cum musicis et psalterii, et symphoniae, et cymbalis, ut domus tua haec est civitas in gloria aemulos conparavit Indra.

Album et rubeum et lotuses hyacintho, Aenean, flores et alia sunt illic; Sal asokas florent arbores florent et variis aeris suavitatis plenus.

Redderentur
suaveolentia arbores, breadfruits, contingere ramos se implicati, cum
in ea palmas et quasi tentorium creeper pleno flore, magnificus sicut
gemmatisque ante siccatio sagenarum
et totus desiderabilis stagnum existit tibi.

Quicquid florentibus herbis crescere quae sunt in aqua: et ligna, qui
sunt super terram, qui notum est in mundo et in humano caelum, omnia est
in loco.

Quae tranquilla et placata, sit quod sui effectus? Cur ergo fructus orta est? Quam domum venerim ad hoc inesse in vobis? In plena dicite, o domina cum densissima cilia.

[Sesavati:]

Quomodo enim veni ut habiti a me, quod alta et pecora sua occur, pauones, et perdices; Anseres frequens caelestibus aves aquaticae regia; sonuit reflexo Cum garritus avium, anates et cuckoos,

diversis generibus continentur reptilia, flores et arbores; et tubae flos, rosa, pomum, et ligna Asoka - modo quo mansio haec est quae necdum est sorte mihi, et ego vobis dicam. Audi, domine venerabilis.

In Orientali usque ad optimum regione Magadha ibi est villa dicta Nalaka, Venerabiles mi. Non sum sicut prius fuit, et filia-in-legem, et sciebant, ut ibi Sesavati.

Passim effundebantur, flores flore et celebravit eius exequias peritus
gaudenter et facta colebat ab dis hominibusque Upatissa magno [I] ad
hanc peruenit immensum exstingui.

His colebat eum abiit ad ultimum RIVUS, summo splendore hominem
videns, eum tandem ferre corpore egressi ad me mihi subduci facies
humana (in caelo) a triginta (tres) et incolunt loco isto.
notas

I.
    
Sariputta est nomen personale, qui dixit a principio venerunt Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Mirum verba Buddha. Hodie re vera ejus !!! {Quotes}
Verba est in quo tantum bonum Buddha quidem pro totius mundi. Placere participes cum te video; cum respiceremus attenti est. Placere plena frui video …

Verba est in quo tantum bonum Buddha quidem pro totius mundi. Placere participes cum te video; cum respiceremus attenti est.
Placere relaxat et frui video plena.

Similiter suadetur participare.
_ / \ _

tags:
Buddha dicit vulgo in caritate. Buddha
dicit vulgo in pace, buddha quotes a pacificis: pacificis Buddha
quotes, buddhism, pax, amor, concordia natura Buddha ad pacem pacificis
quotes: inspiratori quotes composuit, de amore libidinem optimus religio
in terra optima quotes, summum virum
ut semper ambulo, summum magistra composuit, in dilectione, in amore
quotes buddha, in buddha quotes pacem quotes in cor buddha, in buddha
quotes anima, in vita quotes buddha, buddha videlicet doloris quotes
Buddha Quotes - Quotes Buddha est Most Rememorata
Enuntiato concitata est de quotes
In Buddha, a saluto sine quotes
Quotes by Buddha vivere
Quotes, et doctrina de Buddha Buddha
Buddha sapientia
Buddhist quotes
Buddha summo quotes

https://www.youtube.com/watch?v=lGwElQKvBt4

James II India illud vimanavatthu Gaius Valerius powell YouTube MMM yhtra07cm
https://www.youtube.com/watch?v=d_dlUN_FHm4
XXV million pupa MARE REGNUM - Luxuria Domus Aliquam in Atlanta Georgia
XXV Eddie in mare Estate Atlanta …
youtube.com

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    Download Historia beátas Scándere sedes de Vimanavatthu [P.D.F] V) A Cappella


57) Classical Latvian
57) Klasiskā latviešu

2233 Sat 20 maijs 2017 NODARBĪBA
no

rektors
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Visual formātu (FOA1TRPUVF)

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Miera ziņa

Maijā Harshith un visi dzimuši gada 23. maijā mēnesis Holi Buda Poornima monthy būtu jebkad laimīgs, labi un droši!
Var visi dzīvo ilgi!
Var visu kādreiz ir mierīgs, kluss, trauksmes un uzmanīgs ar skaidru izpratni, ka viss mainās!

Sesavati: Sesavati savrupmāja

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Sesavati savrupmāja
tulkots no Pali līdz
John D. Īrija
© 2005

[Vangisa:]

Es redzu šo apburošs un skaisto savrupmāju, tā virsma daudz krāsu, aizdedzināt ar kristāla un jumtu ar sudrabu un zeltu. Labi proporcijas pils, kam vārtejas un nokaisīta ar zelta smiltīm.

Kā tūkstoš rayed saule rudenī spīd debesīs desmit virzienos, kliedējot
tumsā, tāpēc tas šo savu savrupmāju mirdzumu, kā degošs dūmu cekulains
uguni tumsā nakts.

Tas apžilbina acis, piemēram, zibens, skaista, apturēta telpā. Pārsteidzošām ar mūzikas lautas, bungas, un cimboles, šis savrupmāju no jums sacenšas Indras pilsētu krāšņumā.

Baltā un sarkanā un zilā lotuses, jasmīns un citi ziedi ir tur; zied Sal koku un puķu asokas, un gaiss ir piepildīta ar dažādiem aromātiem.

Smaržīgs
koki, breadfruits uzpildītas zari interlaced, ar palmām un piekārtiem
vīteņaugi pilnos ziedos, krāšņās piemēram Jeweled tīkliem;
arī apburošs lotosa baseins pastāv jums.

Neatkarīgi ziedēšanas augi ir, kas aug ūdenī, un koki, kas ir uz
zemes, tos sauc cilvēku pasaulē, un debesīm, viss pastāv savā mājvietā.

No tā, ko nomierinošu un atturību tas rezultāts? Ar augļiem, ko akts esat radušās šeit? Kā tas varēja savrupmāju pienācis tiks glabājis jums? Pastāstiet to pilnībā, O dāma ar biezu skropstām.

[Sesavati:]

Kā tas nāk, kas piederēja ar mani, tas savrupmāju ar saviem ganāmpulkiem herons, pāvi, un irbes; un bieži apmeklē debesu ūdens vistiņas un karaliskajiem zosis; pārsteidzošām ar kliedzieniem putniem, pīļu un dzeguzes;

satur ūdenslīdējus šķirņu vīteņaugi, ziediem un kokiem; ar trompetes ziedu, rožu, ābolu, un Asoka koki - tagad, kā tas savrupmāju kļuva glabājis mani, es jums saku. Klausieties, godājams kungs.

Austrumu reģionā lielisko valsts Magadha ir ciems sauc Nalaka, cienījamais kungs. Tur es dzīvoju agrāk kā meita-in-likumu, un viņi zināja mani tur Sesavati.

Sadrumstalojot puķu ziedi prieku es pagodināts viņu kvalifikācijas
darbos un pielūdza dievu un vīriešiem, liels Upatissa [1], kurš ir
sasniedzis neizmērojamas rūdīšana.

Pēc pielūdza viņu devusies uz galīgo strauts, ievērojamām gaišreģi
paturot savu pēdējo ķermeni, atstājot savu cilvēka formu Es atbraucu uz
(debesis), trīsdesmit (-Trīs) un apdzīvo šo vietu.
piezīmes

1.
    
Personiskais vārds Sariputta, kurš teica, ka ir jānāk sākotnēji no Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Budas Brīnišķīgi vārdi. Tās Amazing tiešām !!! {Citāti}
Vārdi, ko Buda ir patiešām liela svētība visai pasaulei. Lūdzu dalīties ar šo video, kad esat noskatījos to. Lūdzu, baudīt pilnu video …

Vārdi, ko Buda ir patiešām liela svētība visai pasaulei. Lūdzu dalīties ar šo video, kad esat noskatījos to.
Lūdzu, baudīt pilnu video un atpūsties.

Ir ieteicams, ka jūs dalīties ar to arī.
_ / \ _

Tags,
Buddha citātus par mīlestību. Buddha
citātus par mieru, Buda kotējumi mierīga, mierīga Buddhas citātus,
budisms, mieru, mīlestību, harmoniju, dabu, Buda par mieru, mierīgu
citātus, inspirational quotes, citātus par mīlestību, kaisli, labāko
reliģiju uz zemes, labākais kotēto, lielākais cilvēks
kādreiz staigāt, lielākais skolotājs, citātus par mīlestību, Buddhas
citātus par mīlestību, Buda citātus par mieru, Buda citātus par sirdi,
Buda citātus par prātā, Buda citātus par dzīvi, Buda citātus par
ciešanām
Buddha Citāti - visiedvesmojošākos Budas Citāti
Quotes no pamodies vienu
Mūžīgais citāti no Budas
Buda citē dzīvot
Budas citātus un mācību no Budas
Gudrība Budas
Budistu citāti
Buddha top citāti

https://www.youtube.com/watch?v=lGwElQKvBt4

teksta india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 miljonu dolāru REĢIONA ESTATE - Luxury Mansion Tour Atlanta Georgia
25 Million Dollar Vidusjūras Estate Atlanta …
youtube.com

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    Lejuplādēt Stāsti par Debesu Mansions kādu no Vimanavatthu [P.D.F] 5) Klasiskais


58) Classical Lithuanian
58) Klasikinė lietuvių

2233 Šeštadienis gegužės 20 2017 PAMOKA
nuo

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(Pažadintas vieną) Tipiṭaka Tyrimai ir praktika universitetas
Visual formatu (FOA1TRPUVF)

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taikos žinutė

Gegužės Harshith ir visi gimė 23 Tegu Holi Buda Poornima mėnesį, skaičių mėnesį bus kada nors laimingas, gerai ir saugiai!
Gali visi gyventi ilgai!
Tegu visi kada nors ramus, tylus, budrus ir atidus su aiškiu supratimu, kad viskas keičiasi!

Sesavati: Sesavati rūmai

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

vv 3.7
LTS: V. 647-658
Sesavati: Sesavati rūmai
išversti iš pali pagal
John D. Airija
© 2005

[Vangisa:]

Matau šį puikūs ir gražūs rūmai, jos paviršių daug spalvos, sudegino su kristalo ir stogu su sidabru ir auksu. Gerai proporcingas rūmus, turintis vartai ir Pasipylė su auksinio smėlio.

Kaip tūkstančių rayed saulė rudenį šviečia danguje per dešimt
kryptimis, sklaidant tamsoje, todėl tai daro savo gyvenamąjį švytėjimą,
tarsi degančios dūmų kuoduotasis gaisro nakties tamsoje.

Ji akina savo kaip žaibas, gražus akis, sustabdytas erdvėje. Triuškinantis su liutnia, būgno ir cimbolais muzikos, tai tavo dvaras konkurentų Indra miestą šlovės.

Baltos ir raudonos ir mėlynos lotuses, jazminų ir kitos gėlės yra ten; žydėjimo sal medžių ir žydinčius asokas, ir oras yra pripildyta kvepalų įvairovė.

Saldūs
kvapus medžiai, breadfruits, pakrautos šakos susipynę, su palmių ir
kabinti šliaužtinukai, visiškai žydėti, šlovingą kaip brangakmeniu
tinklais;
Taip pat puikūs Lotus baseinas egzistuoja už jus.

Nepriklausomai Žydintys augalai yra, kad auga vandenyje, ir medžiai,
kurie yra ant žemės, tie žinomas žmogaus pasaulio ir dangaus, visi yra
jūsų gyvenamoji vieta.

Ką ramina ir santūrumo tai rezultatas? Iki vaisių, ką veika jūs atsirado čia? Kaip tai dvaras ateiti būti apsėsti jus? Pasakykite ją visiškai, O panele su storomis blakstienomis.

[Sesavati:]

Kaip ji atėjo į būti apsėsti Man tai dvaras su savo pulkų garnių, povai, ir kurapkos; ir lankydavosi dangiškojo vandens paukščiams ir karališkųjų žąsų; triuškinantis su paukščių, ančių ir cuckoos verkia;

, kurių sudėtyje yra ūdenslīdējus veislių Creepers, gėlių ir medžių; su trimitas gėlė, rožė, obuolių ir Asoka medžius - dabar, kaip šis dvaras atėjo būti apsėsti mane, aš jums pasakysiu. Klausyk, garbinga sere.

Rytinėje regiono puikios šalies Magadha yra kaimas vadinamas Nalaka, garbinga sere. Ten gyveno anksčiau kaip dukra-in-law ir jie žinojo mane ten kaip Sesavati.

Sklaidos gėlių-žiedai džiaugsmingai Aš pagerbtas jam kvalifikacijos
darbais ir garbino dievų ir vyrų, didysis Upatissa [1], įgijęs
neišmatuojamą aušinimas.

Atsižvelgdama pagarbino Jį dingo galutiniam upelis, žymus regėtojas
guolis savo paskutinį kūną, palikdamas savo žmogaus formą aš atėjau
(dangaus) trisdešimt (-three) ir gyvena šią vietą.
Pastabos

1.
    
Asmens vardas Sariputta, kuris sako, kad atėjau iš pradžių iš Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Budos Nuostabūs žodžiai. Jos nuostabios tikrai !!! {Citatos}
Ištarti žodžiai Budos iš tiesų yra didelis palaiminimas visam pasauliui. Prašome pasidalinti šį vaizdo įrašą po to, kai žiūrėdavau ją. Prašome mėgautis visą video …

Ištarti žodžiai Budos iš tiesų yra didelis palaiminimas visam pasauliui. Prašome pasidalinti šį vaizdo įrašą po to, kai žiūrėdavau ją.
Prašome mėgautis visą vaizdo ir atsipalaiduoti.

Tai rekomenduojama, kad jūs pasidalinti ja taip pat.
_ / \ _

Žymos,
Buda citatos apie meilę. buda
citatos apie taiką, Buda citatos apie Ramus, taikus Budos citatos,
budizmas, taikos, meilės, harmonijos, gamta, Buda dėl taikos, taikių
kabučių, Inspirational Quotes, citatos apie meilę, aistrą, geriausia
religija žemėje, Geriausi kabučių, didžiausias vyras
kada nors vaikščioti, didžiausią mokytoją, citatos apie meilę, Buda
citatos apie meilę, Buda kabučių taikos, Buda kabučių širdyje, Buda
kabučių omenyje, Buda kabučių gyvenime, Buda kabučių kančios
Buda Citatos - labiausiai įkvepiančios Budos kotiruotės
Citatos iš pažadintas vieną
Timeless citatos iš Budos
Buda citatos gyventi
Budos citatos ir mokymas iš Budos
Išmintis Budos
Budistų citatos
Budos Top citatos

https://www.youtube.com/watch?v=lGwElQKvBt4

tekstu Indija vimanavatthu 2 james kenneth powell Youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 milijonų dolerių VIDURŽEMIO turtas - Prabangūs rūmai Tour Atlanta Georgia
25 Million Dollar Viduržemio turtas Atlanta …
youtube.com

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    Parsisiųsti istorijos Dangiškojo remontuojame from the Vimanavatthu [P.D.F] 5) Klasikinė

59) Classical Luxembourgish
59) Klassik Lëtzebuergesch

2233 Sat 20 Mee 2017 Lektioun
aus

Recteur
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INSIGHT-NET-Salut Tech Radio Free Animation Clipart Online A1 (deen One) Tipiṭaka Fuerschung & herno zu Universitéit
am kale Format (FOA1TRPUVF)

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Fridden Message

Mee Harshith an all gebuer 23. Mee de Mount vun Holi Buddha Poornima monthy schons frou sinn, gutt a sécher!
Mee all liewen laang!
Mee hunn all Kéier roueg, roueg, iwwerrasche an gefleegter mat engem kloer ze verstoen, datt alles ass änneren!

Sesavati: Sesavati d’do gewunnt

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

VV 3,7
Mëttwoch: VV 647-658
Sesavati: Sesavati d’do gewunnt
vum PaliName iwwersat vum
John D. Irland
© 2005

[Vangisa:]

Ech
gesinn dat dohinner an schéin Villa, senger Uewerfläch vun de ville
enger Faarf, Brand mat Kristallsglas produzéiert an Beschëllegten mat
Sëlwer a Gold.
Eng gutt-verschiddenen Etappen Palais, Dréischeiwen ass: et, a mat Golden Sand strewn.

Wéi der dausend-kruten Sonn am Hierscht am Himmel an den zéng
Richtungen schéngt, der donkel Altrenativ, sou heescht dat äre Villa
Liichtebengelchen, wéi eng Hierzer Damp-crested Feier an der Däischtert
vun der Nuecht.

Et dazzles d’Aen wéi Blëtz, schéin, am Raum gespaart. Souveräner mat der Musek vun Lute, opzebréngen, an cymbals, dës Villa vun ären Rivalen Indra d’Stad an Herrlechkeet.

Wäiss a rout a blo lotuses, jasmine, an aner Blummen sinn do; US Beem an Bléiennuecht asokas Bléien, an der Loft ass mat enger Rei vun Kannergezei gefëllt.

Séiss-Opbau
Beem, breadfruits, Laden Secteuren komm, mat palm Beem a Schief Kanner a
voller Bléi, glorräich wëll Bijouterie Netzer;
och e Fouss dohinner Lotus Pool existéiert fir Iech.

Egal Bléiennuecht Planzen et sinn dass am Waasser wuessen, a Beem déi
op Land sinn, bekannt Leit an der mënschlecher Welt an Himmel, all
existéieren an Ärem Wunnsëtz.

Vu wat schloofen an Self-dammen ass dëst d’Resultat? Vun der Fruucht vun wat enregistréiert hunn Iech hei Kritiken? Wéi huet dës Villa komm vun dir gin haat? Soen et zu voll, O Lady mat décke eyelashes.

[Sesavati:]

Wéi et kommen duerch mech haat gin, dës Villa mat sengem Trapp gehitt vun herons, peacocks, an partridges; an frequented vun himmlescher Waasser-Dekore a royal Gänsen; souveräner mat der plakesch vun Villercher, vun bom an cuckoos;

mat Divers Zorten vun Kanner, Blummen a Beem; mat Trompett-Bléi, opgestan-Apple, an asoka Beem - elo wéi dës Villa vun mech gin haat huet, wäert ech Iech soen. Lauschteren, respektéierten Sir.

Am Oste vun der Regioun excellent Land vun Magadha ass et engem Duerf genannt Nalaka, respektéierten Sir. Do gelieft ech fréier als Duechter-an-Gesetz a si riwwer mech do als Sesavati.

Effekt Kiischtebléieschau-Kiischtebléien voll Freed opgeholl geéiert
ech him Ressorten Nëtz a kruten duerch Gëtter a Männer, déi grouss
Upatissa [1] déi de onkalkuléierbar Duuscht Epopteia huet.

der z’erfëllen seer sengem leschte Kierper dotéiert, meng mënschlech
Form op verloosse ech komm, fir (de Himmel vun) de drësseg (-three) a
britt kruten him un der ultimate bourn hunn, dës Plaz hunn.
Notes

1.
    
De perséinlechen Numm vun Sariputta, déi gesot ass ursprénglech aus Nalaka ze hunn kommen.

https://www.youtube.com/watch?v=E1xLj_7GahY
Buddha senger Wonnerbare Wierder. Säi Kéisrayon wierklech !!! {Devisen}
De Wierder vum Buddha geschwat ass jo eng flott Segen fir déi ganz Welt. Weg deelen dësem Video no Dir se nogekuckt hunn. Weg genéisst déi voll Video …

De Wierder vum Buddha geschwat ass jo eng flott Segen fir déi ganz Welt. Weg deelen dësem Video no Dir se nogekuckt hunn.
Weg genéisst déi voll Video an relax.

Et ass recommandéiert, datt Dir et och deelen.
_ / \ _

Tags,
Buddha Zitater iwwert Léift. Buddha
Zitater op Fridden, Buddha Zitater op friddlechen, friddlechen Buddha
Zitater, Buddhismus, Fridden, Léift, Harmonie, Natur, Buddha op Fridden,
friddlechen Zitater, Inspiratiounsquell Zitater, Zitater iwwer Léift,
Passioun, beschte Relioun op der Äerd, beschte Zitater, gréisste Mann
zu jee gréisste Enseignant Fouss,, Zitater op Léift, Buddha Zitater op
Léift, Buddha Zitater op Fridden, Buddha Zitater op Häerz, Buddha
Zitater op vergiessen, Buddha Zitater op Liewen, Buddha Zitater op Leed
Buddha Devisen - Déi meescht flott Buddha Devisen
Zitater aus dem Tony Hernandez eent
Timeless Zitater aus dem Buddha
Buddha Zitater ze liewen, déi vun
Buddha Zitater an Unterrécht vum Buddha
Wäisheet vum Buddha
buddhistesch Zitater
Buddha erop Zitater

https://www.youtube.com/watch?v=lGwElQKvBt4

Text Indien vimanavatthu 2 James Kenneth Powell YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 Milliounen Dollar Mëttelmier ESTATE - Luxury do gewunnt Tour zu Atlanta Georgia
25 Milliounen Dollar Mëttelmier Stand zu Atlanta …
youtube.com

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    Download Stories vun Faarf Villaen aus dem Vimanavatthu [P.D.F] 5) Klassik

60) Classical Macedonian

60) Класични Македонски

2233 Саб 20 мај 2017 година ЧАС
од

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порака за мир

Мај Harshith и сите роден на 23-ти мај месец Holi Буда Poornima monthy биде постојано среќни, добро и сигурно!
Сите можат да живеат долго!
Може сите некогаш мирна, тивка, предупредување и внимателен со јасно разбирање дека сè се менува!

Mansion Sesavati е: Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

вв 3.7
ПТС: В 647-658
Mansion Sesavati е: Sesavati
преведени од страна на Пали
Џон Д. Ирска
© 2005

[Vangisa:]

Гледам овој прекрасен и убава палата, неговата површина на многу боја, гори со кристали и покриви со сребро и злато. А добро строен палата, поседување портали, и расфрлани со златен песок.

Како илјади-rayed сонцето во есен сјае на небото во десетте насоки,
отфрлајќи на темно, па го прави ова на вашиот замок сјај, како вжештена
чад кикиришка пожар во темнината на ноќта.

Тоа dazzles окото како молња, убава, суспендирани во вселената. Одѕвонуваат со музиката на лејта, тапан, и кимвали, овој замок на твое ривали градот Индра во слава.

Бела и црвена и сина lotuses, јасмин, и други цвеќиња постојат; SAL расцутени дрвја и цветни asokas, а воздухот е исполнет со различни мириси.

Сладок
мирис дрвја, breadfruits, натоварени гранки испреплетени, со палми и
шипове виси во полн цут, славна како скапоцени камења мрежи;
Исто така, постои прекрасен лотос базен за вас.

Без оглед на цветни растенија постојат кои растат во вода, и дрвја кои
се на земјата, тие се познати во човечкиот свет и небото, сите постои
во вашиот престој.

На она што смирувачки и воздржаност ова е резултатот? Од плодот на дело она што сте се појавиле тука? Како дојде да се поседува од вас овој замок? Кажи го во целост, О дама со густа трепките.

[Sesavati:]

Како дојде да биде обземен од мене, овој замок со своите стада чапји, пауни, и еребици; и често од страна на небесните вода птици и кралски гуски; одѕвонуваат со плачот на птиците, на патки и кукавици;

содржи нуркачи сорти на шипове, цвеќиња и дрвја; со труба-цвет, роза-јаболко и Асока дрвја - сега како овој замок дојдоа да се опседнати од мене, јас ќе ти кажам. Слушај, преподобниот господине.

Во источниот регион на земјата одличен на Магада постои едно село наречено Nalaka, преподобниот господине. Таму живеев порано како ќерка-во-закон и тие ме знаеше дека има како Sesavati.

Расфрлајќи цвет цветови радосно му чест вешти во дела и се поклони на
боговите и луѓето, големиот Upatissa [1], кој има постигнато на
немерлива калење.

Ја поклони него нема до крајниот преносливи преку нечиста, еминентниот
јасновидец носи неговата последна тело, оставајќи ја човечка форма
дојдов до (на небото на) триесет (Три) и живеат на ова место.
Белешки

1.
    
Личното име на Sariputta, кои се вели дека се по потекло од Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Прекрасен зборови Буда. Нејзината Неверојатни навистина !!! {Цитати}
Зборовите зборуваат Буда е навистина голем благослов за целиот свет. Ве молиме да го споделите видеото откако ќе го гледав. Ве молиме да уживаат во целосната видео …

Зборовите зборуваат Буда е навистина голем благослов за целиот свет. Ве молиме да го споделите видеото откако ќе го гледав.
Ве молиме да уживаат целосна видео и да се релаксираат.

Се препорачува да го делат истото.
_ / \ _

Тагови,
Буда го цитира на љубов. Буда
го цитира на мирот, Буда цитати на мирен, мирен Буда цитати, будизам,
мир, љубов, хармонија, природата, Буда на мир, мирен цитати,
инспиративни цитати, цитати за љубовта, страста, најдобра религија на
земјата, најдобрите понуди, најголемиот човек
некогаш да одиме, најголемиот учител, цитати за љубовта, Буда цитати
за љубовта, Буда цитати за мир, Буда цитати на срцето, Буда цитати на
ум, Буда цитати за животот, Буда цитати на страдањето
Буда Цитати - најинспиративните Буда Цитати
Цитати од разбудениот еден
Вечна цитати од Буда
Буда го цитира да живеат од
Буда цитати и настава од Буда
Мудроста на Буда
будистички цитати
Буда врвот цитати

https://www.youtube.com/watch?v=lGwElQKvBt4

текст Индија vimanavatthu 2 Џејмс Кенет Пауел YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 милиони долари MEDITERRANEAN НЕДВИЖНОСТИ - луксузни замок турнеја во Атланта, Џорџија
25 милион долари Медитеранот имот во Атланта …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Превземи Приказни за Небесен палати од Vimanavatthu [P.D.F] 5) Класични



61) Classical Malagasy

2233 Sat 20 May 2017 LESONA
avy amin’ny

Rector
JCMesh J abidia Taratasy Animation ClipartMesh C abidia Letter Animation Clipart

Fahatakarana ny Hevitry NET-Hi-Tech Radio Free Online Animation Clipart A1 (taitra iray) Tipiṭaka Research & Boky University
in Visual Format (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

Peace hafatra

May Harshith ary teraka rehetra eo amin’ny faha-23 Enga anie ny volana
Holi Buddha Poornima mandrakizay monthy ho faly, tsara ka tsy manana
ahiahy!
Enga anie ho maro andro rehetra!
Enga anie hatramin ‘izay rehetra tony, milamina, mailo sy hihaino
amin’ny fahatakarana mazava tsara fa ny zavatra rehetra dia miova!

Sesavati: Sesavati ny Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

and 3.7
PTS: and 647-658
Sesavati: Sesavati ny Mansion
nadika avy amin’ny Pali amin’ny alalan’ny
John D. Irlandy
© 2005

[Vangisa:]

Hitako
mahafinaritra sy tsara tarehy ity trano izy, ny eny amin’ny maro ny
loko, nirehetan’ny amin’ny kristaly sy roofed volafotsy sy volamena.
A tsara ivon’ny fironana lapa, manana vavahady, ary volamena Miparitaka amin’ny fasika.

Toy ny arivo-rayed masoandro ao amin’ny fararano dia mamirapiratra ao
amin’ny lanitra ao amin’ny toro-lalana folo, nanala ny maizina, ka manao
izany hazavana ny trano izy, tahaka ny setroka midedadeda-crested afo
teo an-maizina amin’ny alina.

Izany dazzles ny maso tahaka ny tselatra, tsara tarehy, mihantona eny amin’ny habakabaka. Manakoako miaraka amin’ny mozika ny valiha, amponga, sy kipantsona,
izany trano izy ny anao an-tanànan’i Indra mpifanandrina amin’ny
voninahitra.

Fotsy sy mena sy manga lotuses, Jasmine, sy ny voninkazo hafa no ao, mamelana Sal hazo sy ny voninkazo asokas, ary ny rivotra dia feno fofona isan-karazany.

Sweet-manitra
hazo, breadfruits, nitondra sampana interlaced, miaraka amin’ny hazo
rofia ary mihantona mamelana creepers tanteraka, be voninahitra toy ny
jeweled harato;
mahafinaritra koa lota dobo misy ho anareo.

Na inona na inona misy voninkazo maniry amin’ny rano, ary ny hazo izay
eo amin’ny tany, izay fantatra ao amin’ny tontolon’ny olombelona sy ny
lanitra, izay rehetra misy ao an-nitoetra.

Inona no mampitony sy fifehezan-tena izany ny vokany? Ny vokatry ny asa izay no nipoitra eto? Ahoana no nahatonga izany trano izy tonga mba nanana ny anao? Lazao azy manontolo, ry ramatoa amin’ny eyelashes matevina.

[Sesavati:]

Ahoana no tsy mbola tonga izany mba nahazo teny avy atỳ amiko, ity trano izy sy ny ondry ny vano, vorombola, ary partridges; ary ny falehan’ny rano any an-danitra-vorona sy ny gisa mpanjaka; manakoako miaraka ny fitarainan’ny ny vorona, ny ganagana sy ny cuckoos;

misy karazany samihafa ny creepers, voninkazo sy ny hazo; amin’ny
anjomara-voninkazo, nitsangana-paoma, dia ny hazo asoka - izao ny fomba
trano izy io dia tonga ho nanana avy amiko, dia hambarako aminao.
Henoy, mendri-kaja tompoko.

Ao amin’ny tany atsinanana ny tsara dia tsara tany Magadha misy amin’ny vohitra atao hoe Nalaka, mendri-kaja tompoko. Tany no nipetraka taloha toy ny zanakavavy-in-lalàna sy fantany ahy teo tahaka Sesavati.

Niparitaka voninkazo-voniny amim-pifaliana aho, nanome voninahitra azy
tamin’ny asany mahay ka nivavaka tamin’ny andriamanitra sy ny olona,
​​ny lehibe Upatissa [1] izay nahatratra ny quenching hay refesina.

Dia niankohoka teo anatrehany ka lasa ho any amin’ny farany bourn, ny
ambony mpahita farany mitondra ny tenany, tamin’ny endrika namela ny
olombelona tonga tany (ny lanitry ny) ny telo-polo (Hisy) ka honina ao
amin’ity toerana ity.
Notes

1.
    
Ny anaran’Andriamanitra Sariputta, izay voalaza fa tonga avy any Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Buddha teny mahatalanjon’Andriamanitra. Ny Amazing tena !!! Quotes {}
Ny teny nolazain ‘ny Buddha dia tena fitahiana lehibe ho an’izao tontolo izao. Mba mizara ity lahatsary ity rehefa avy nijery azy io ianareo. Azafady mankafy ny lahatsary feno …

Ny teny nolazain ‘ny Buddha dia tena fitahiana lehibe ho an’izao tontolo izao. Mba mizara ity lahatsary ity rehefa avy nijery azy io ianareo.
Azafady mankafy ny lahatsary feno sy miala sasatra.

Misy soso-kevitra fa toy izany koa hizara izany.
_ / \ _

Tags,
Buddha nanonona ny fitiavana. Buddha
Naka teny tao amin’ny fiadanana, Buddha nalaina teo am-pilaminana,
am-pilaminana Bouddha Quotes, Bodisma, ny fiadanana, ny fitiavana,
firindrana, natiora, Bouddha amin’ny fiadanana, am-pilaminana teny
notsongaina, panahy teny notsongaina, mitanisa momba ny fitiavana,
firehetam-po, tsara indrindra ny fivavahana eto an-tany, tsara indrindra
Teny nalaina, lehibe indrindra ny olona
ho mandrakizay mandeha, mpampianatra lehibe indrindra, mitanisa ny
fitiavana, Buddha nalaina tamin’ny fitiavana, Buddha nalaina tamin’ny
fiadanana, Buddha nalaina tamin’ny fo, Buddha nalaina an-tsaina, Buddha
nalaina ny fiainana, Buddha nalaina tamin’ny fijaliana
Buddha Quotes - Ny nanentana ny fanahy indrindra Buddha Quotes
Nalaina avy amin’ny nifoha iray
Tsy mety lany andro nalaina avy ao amin’ny Buddha
Buddha mitanisa hanaraka
Buddha nalaina sy fampianarana avy ao amin’ny Buddha
Fahendrena ny Buddha
bodista nalaina
Buddha nalaina ambony

https://www.youtube.com/watch?v=lGwElQKvBt4

lahatsoratra India vimanavatthu 2 Malagasy Kenneth Powell YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 Million Dollar MEDITERANE FANANA TANY - Luxury Mansion Tour in Atlanta Georgia
25 Million Dollar Mediterane Estate in Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Download Tantara fitoerana any an-danitra avy any amin’ny Vimanavatthu [P.D.F] 5) Classical


62) Classical Malay

2233 Sat 20 Mei 2017 PENGAJARAN
daripada

Rektor
JCMesh J Alphabets Surat Animasi ClipartMesh C Alphabets Surat Animasi Clipart

INSIGHT-NET-Hi Tech Radio Percuma Animasi Clipart Online A1 (Awakened One) Tipitaka Research & University Practice
pada Senarai Visual (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

mesej Peace

Mei Harshith dan dilahirkan pada 23 Mei bulan Holi Buddha Poornima monthy menjadi pernah gembira, baik dan selamat!
Semoga semua hidup lama!
Mungkin semua pernah mempunyai tenang, tenang, dan perhatikanlah dengan kefahaman yang jelas bahawa segala-galanya berubah!

Mansion Sesavati seperti Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Mansion Sesavati seperti Sesavati
diterjemahkan dari Pali oleh
John D. Ireland
© 2005

[Vangisa:]

Saya
melihat ini rumah yang menarik dan indah, permukaannya banyak warna,
dibakar dengan kristal dan berbumbung dengan perak dan emas.
A istana yang manis, yang mempunyai gerbang, dan berselerak dengan pasir keemasan.

Ada matahari ribu-ray pada musim luruh bersinar di langit di sepuluh
penjuru, menghapuskan gelap, begitu juga ini cahaya rumah anda, seperti
api asap-crested menyala dalam kegelapan malam.

Ia dazzles mata seperti kilat, cantik, digantung di angkasa. Membanggakan dengan muzik seruling, drum, dan simbal, rumah kamu ini saingan bandar Indra dalam kemuliaan.

lotuses putih dan merah dan biru, melati, dan bunga lain yang ada; mekar pokok sal dan asokas berbunga, dan udara dipenuhi dengan pelbagai wangian.

pokok
wangi, breadfruits, cawangan sarat berjalin, dengan pokok-pokok sawit
dan tergantung menjalar berkembang penuh, gemilang seperti jaring
berhias;
juga kolam teratai menarik wujud untuk anda.

Apa sahaja yang berbunga tumbuh-tumbuhan terdapat yang tumbuh di dalam
air, dan pokok-pokok yang ada di atas bumi, mereka yang terkenal dalam
dunia manusia dan langit, semua wujud di tempat tinggal anda.

Apa yang menenangkan dan diri kekangan adalah ini hasilnya? Oleh buah apa surat ikatan telah anda timbul di sini? Bagaimana rumah besar ini datang yang perlu dimiliki oleh anda? Beritahu sepenuhnya, O wanita dengan bulu mata yang tebal.

[Sesavati:]

Bagaimana ia datang yang perlu dimiliki oleh saya, rumah besar ini dengan ternakan iaitu bangau, burung merak, dan partridges; dan sering dikunjungi oleh syurga air ayam dan angsa raja; membanggakan dengan tangisan burung, itik dan cuckoos;

mengandungi penyelam jenis menjalar, bunga dan pokok-pokok; dengan
sangkakala-bunga, meningkat-epal, dan Asoka pokok - sekarang bagaimana
rumah ini datang yang perlu dimiliki oleh saya, saya akan memberitahu
anda.
Dengar, tuan dihormati.

Di rantau timur negara cemerlang Magadha terdapat sebuah kampung bernama Nalaka, tuan dihormati. Terdapat saya tinggal dahulu sebagai anak perempuan-di-undang-undang dan mereka tahu saya di sana sebagai Sesavati.

Menaburkan bunga-bunga gembira saya memuliakan mahir dalam perbuatan
dan disembah oleh tuhan dan manusia, yang besar Upatissa [1] yang telah
mencapai pelindapkejutan menyakitkan.

Setelah menyembah Dia pergi ke bourn muktamad, pelihat itu terkenal
galas badan terakhir, semasa meninggalkan bentuk manusia saya Saya
datang ke (syurga) yang tiga puluh (-tiga) dan mendiami tempat ini.
Nota

1.
    
Nama peribadi Sariputta, yang dikatakan telah berasal dari Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
kata-kata indah Buddha. Its Amazing benar-benar !!! {Petikan}
Perkataan yang diucapkan oleh Buddha merupakan satu rahmat yang besar untuk seluruh dunia. Sila berkongsi video ini selepas anda telah melihat ia. Sila menikmati video penuh …

Perkataan yang diucapkan oleh Buddha merupakan satu rahmat yang besar untuk seluruh dunia. Sila berkongsi video ini selepas anda telah melihat ia.
Sila menikmati video penuh dan berehat.

Ia adalah disyorkan bahawa anda berkongsi juga demikian.
_ / \ _

tag,
Buddha menyebutkan pada cinta. buddha
memetik damai sejahtera, sebut harga buddha pada sebut harga aman,
buddha aman, agama Buddha, keamanan, kasih sayang, keharmonian, alam
semula jadi, buddha damai sejahtera, sebut harga aman, sebut harga
inspirasi, menyebut tentang cinta, keghairahan, agama terbaik di dunia,
harga terbaik, manusia pilihan
yang pernah berjalan, guru besar, memetik cinta, petikan buddha pada
cinta, petikan buddha damai sejahtera, sebut harga buddha pada jantung,
sebut harga buddha di fikiran, sebut harga buddha terhadap kehidupan,
sebut harga buddha pada penderitaan
Buddha Quotes - The Most Petikan Inspiring Buddha
Petikan dari yang Awakened
sebut harga abadi dari Buddha
Buddha menyebutkan untuk hidup dengan
sebut harga Buddha dan pengajaran dari Buddha
Kebijaksanaan Buddha
sebut harga Buddha
petikan bahagian Buddha

https://www.youtube.com/watch?v=lGwElQKvBt4

teks india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 JUTA DOLLAR ESTATE MEDITERRANEAN - Luxury Mansion Tour di Atlanta Georgia
25 Million Dollar Mediterranean Tanah di Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Muat Stories of Heavenly Mansions dari Vimanavatthu [P.D.F] 5) klasik

63) Classical Malayalam
63. ക്ലാസിക്കൽ മലയാളം

2233 ശനി 20 മെയ് 2017 പാഠ
മുതൽ

റീകർ
JCMesh J അക്ഷരമാല Letter അനിമേഷൻ ClipartMesh സി അക്ഷരമാല Letter അനിമേഷൻ ക്ലിപ്പർട്ട്

ഇൻസൈറ്റ്-നെറ്റ്-ഹൈ-ടെക് റേഡിയോ ഫ്രീ ആനിമേഷൻ ക്ലിപ്പ്ഓട്ട് ഓൺലൈൻ A1
(ഉണർന്ന് വന്ന്) ടിപ്പിറ്റക്ക റിസർച്ച് & പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റി
വിഷ്വൽ ഫോർമാറ്റിൽ (FOA1TRPUVF)

Http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

സമാധാന സന്ദേശം

മേയ് ഹർഷിവിനും, മെയ് 23 നും ഹോളി ബുദ്ധ പൗർണമ മാസത്തിലെ ജന്മദിനത്തിൽ ജനിച്ചതും സന്തോഷവും സുരക്ഷിതവും സുരക്ഷിതവുമാണ്.
എല്ലാവരും ജീവിച്ചിരിക്കണം!
എല്ലാം മാറിക്കൊണ്ടിരിക്കുന്ന ഒരു വ്യക്തമായ ധാരണയോടെ ശാന്തവും, സ്വസ്ഥതയും, ശ്രദ്ധയും, ശ്രദ്ധയും ഉണ്ടായിരിക്കട്ടെ!

സേവാവതി: സെവതാവിൻറെ മാൻഷൻ

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
സേവാവതി: സെവതാവിൻറെ മാൻഷൻ
പാലിയിൽ നിന്നും പരിഭാഷപ്പെടുത്തി
ജോൺ ഡി. അയർലണ്ട്
© 2005

[വാൻസിയാ:]

ഈ മനോഹരവും സുന്ദരവുമായ ഭവനം ഞാൻ കണ്ടു, അതിലെ പല നിറങ്ങളുടെയും, വെള്ള നിറവും സ്വർണ്ണവും കൊണ്ട് മേൽക്കൂരകളാണ്. സുഗമമായ ഒരു കൊട്ടാരം, ഗേറ്റുകൾ അടച്ച്, പൊൻ മണൽ കൊണ്ട് നിറയെ.

അന്ധകാരത്തിൽ ആയിരക്കണക്കിന് സൂര്യൻ പത്തുകൊമ്പുള്ള ആകാശത്തിൽ
പ്രകാശിക്കുന്നു. അന്ധകാരത്തെ അകറ്റി നിർത്തുന്നതു പോലെ, നിങ്ങളുടെ ഭുമിയെ
പുകഴ്ത്തുകയും രാത്രിയിലെ ഇരുട്ടിലുള്ള പുക വലിച്ചെറിയുകയും ചെയ്യുന്നു.

അത് മിന്നൽ, ഭംഗിയുള്ള, ബഹിരാകാശത്ത് സസ്പെൻഡ് ചെയ്തതുപോലെയാണ്. ലുട്ട്, ഡ്രം, കൈപ്പുസ്തകങ്ങളുടെ സംഗീതം എന്നിവ കൊണ്ട് നിങ്ങളുടെ ഇന്ദ്രൻ ഈ നഗരത്തിന്റെ പ്രതാപത്തിന് എതിരാണ്.

വെള്ളയും ചുവപ്പും, നീലയും താമരയും, മല്ലും, മറ്റ് പൂക്കളും അവിടെയുണ്ട്. സാൽമരങ്ങും പൂക്കളുമൊക്കെ അസാക്കായും, ആകാശം പലതരം സുഗന്ധങ്ങളാൽ നിറഞ്ഞിരിക്കുന്നു.

മധുര
പലഹാരങ്ങൾ, ബ്രെഡ്ഫുഡ്സ്, ലാഡ്ഡ് ബ്രാഞ്ചുകൾ കൂടിച്ചേർന്ന്, പനമരങ്ങളും
തൂങ്ങിക്കിടക്കുന്ന മുടിയും പൂത്തലുകളുമായി, ആഭരണ വലകൾ പോലെ മനോഹരമാണ്.
നിങ്ങൾക്ക് സന്തോഷകരമായ ഒരു താമര കുളം ഉണ്ട്.

വെള്ളത്തിൽ മുളച്ചുപൊങ്ങുന്നതും, ഭൂമിയിലുള്ള മരങ്ങൾ, മനുഷ്യരും സ്വർഗ്ഗങ്ങളും എന്നിവയെല്ലാം നിങ്ങളുടെ വസതിയിൽ നിലനിൽക്കുന്നവയാണ്.

എന്ത് കാഠിന്യവും ആത്മസംരക്ഷണവും ഈ ഫലമാണ്? ഇവിടെ നിങ്ങൾ എന്തു പ്രവൃത്തിയാണു ചെയ്യുന്നത്? ഈ ഭവനം നിങ്ങളുടെ കൈവശമുണ്ടായിരുന്നതെങ്ങനെ? പൂർണ്ണമായും ഇത് പറയുക, കട്ടിയുള്ള കണ്പീലികളോടു കൂടിയ യുവതി.

[സെസവതി:]

എനിക്കെന്തുപറ്റിയിരിക്കുന്നു, എനിക്കെന്തുപറ്റി, മേശകൾ, മയിലുകൾ, ഔട്ടച്ചെടികൾ, സ്വർഗ്ഗീയ ജല-പക്ഷി, രാജഭക്ഷണ സ്വഭാവം എന്നിവയൊക്കെ ആവർത്തിക്കുന്നു; പക്ഷികൾ, താറാക്കുകളെയും, കുരക്കുകളെയും കരടിയിൽ മുഴുകി.

മുന്തിരിപ്പഴം, പൂവ്, മരങ്ങൾ മുതലായവ; കാഹളനാദം, റോസാപ്പൂവ്, അശോക മരങ്ങൾ എന്നിവയാൽ - ഈ ഭവനം എനിക്കുണ്ടായിരുന്നെങ്കിൽ ഞാൻ നിങ്ങളോടു പറയും. കേൾക്കുക, ശ്രേഷ്ഠനായ സർ.

മഗധയിലെ കിഴക്കൻ മേഖലയിൽ നളക, സന്യാസം ശ്രീകൃഷ്ണൻ എന്ന ഒരു ഗ്രാമമുണ്ട്. അവിടെ ഞാൻ മുൻകാലമായി ഒരു മരുമകളായിട്ടാണ് ജീവിച്ചിരുന്നത്. അവിടെവെച്ച് ശെഷ്ടാവതി എന്നെ അവർക്കറിയാമായിരുന്നു.

വിരസമായ പുഷ്പങ്ങൾ ഞാൻ സന്തോഷത്തോടെ ആദരവോടെ ദൈവത്തെ ആദരിച്ചിരുന്നു.
ദൈവത്തെയും മനുഷ്യനെയും ആരാധിച്ചു. മഹാനായ ഉപസിഷായ [1], അത്രമാത്രം
അപ്രതീക്ഷിതമായ ശോഷണം പ്രാപിച്ചു.

അന്ത്യപ്രവാചകൻ, അന്ത്യപ്രവാചകൻ തന്റെ മൃതദേഹം വഹിച്ചുകൊണ്ട്, എന്റെ
മാനുഷ രൂപത്തിൽ നിന്ന് ഇറങ്ങിവന്ന് ഞാൻ മുപ്പതുപേരിൽ എത്തി, ഈ സ്ഥലത്തു
വസിച്ചു.
കുറിപ്പുകൾ

1.
    
സലിതന്റെ വ്യക്തിപരമായ പേര് നളകയിൽ നിന്ന് വന്നതാണെന്ന് പറയപ്പെടുന്നു.

Https://www.youtube.com/watch?v=E1xLj_7GahY
ബുദ്ധന്റെ അത്ഭുതകരമായ വാക്കുകൾ. അതിശയകരമായത് !!! {ഉദ്ധരണികൾ}
ബുദ്ധൻ പറഞ്ഞ വാക്കുകൾ വാസ്തവത്തിൽ മുഴുവൻ ലോകത്തിനും ഒരു വലിയ അനുഗ്രഹമാണ്. നിങ്ങൾ ഇത് കണ്ട ശേഷം ഈ വീഡിയോ പങ്കിടുക. പൂർണ്ണമായ വീഡിയോ ആസ്വദിക്കൂ …

ബുദ്ധൻ പറഞ്ഞ വാക്കുകൾ വാസ്തവത്തിൽ മുഴുവൻ ലോകത്തിനും ഒരു വലിയ അനുഗ്രഹമാണ്. നിങ്ങൾ ഇത് കണ്ട ശേഷം ഈ വീഡിയോ പങ്കിടുക.
പൂർണ്ണമായ വീഡിയോ ആസ്വദിച്ച് വിശ്രമിക്കൂ.

നിങ്ങൾ അത് പങ്കിടുന്നതിന് ശുപാർശ ചെയ്യുന്നു.
_ / \ _

ടാഗുകൾ,
ബുദ്ധനോട് സ്നേഹത്തെക്കുറിച്ച് ഉദ്ധരിക്കുന്നു. സമാധാനം,
സ്നേഹം, സൗഹാർദം, പ്രകൃതി, ബൌദ്ധൻ സമാധാനത്തെക്കുറിച്ച്, സമാധാനപരമായ
ഉദ്ധരണികൾ, പ്രചോദനാത്മകമായ ഉദ്ധരണികൾ, സ്നേഹം, ഉത്തേജനം, മികച്ച മതം,
മികച്ച ഉദ്ധരണികൾ, ഏറ്റവും മഹാനായ മനുഷ്യനെക്കുറിച്ചുള്ള ഉദ്ധരണികൾ
സ്നേഹത്തിന്റെ ഉദ്ധരണികൾ, സ്നേഹത്തെക്കുറിച്ച് ബൂദങ്ങൾ ഉദ്ധരിക്കുക,
സമാധാനത്തെക്കുറിച്ച് ബൂധ ഉദ്ധരണികൾ, ഹൃദയത്തിൽ ബുഡാ ഉദ്ധരണികൾ,
മനസ്സിന്മേൽ ബുദ്ധ വികാരങ്ങൾ, ജീവിതത്തിൽ ബുദ്ധദേവ് ഉദ്ധരിക്കൽ,
ബുദ്ധ ഉദ്ധരണികൾ - ഏറ്റവും പ്രചോദനമായ ബുദ്ധന്റെ ഉദ്ധരണികൾ
ഉണർന്നവനിൽ നിന്നുള്ള ഉദ്ധരണികൾ
ബുദ്ധനിൽ നിന്ന് കാലഹരണപ്പെട്ട ഉദ്ധരണികൾ
ജീവിച്ചുകൊണ്ട് ബുദ്ധൻ ഉദ്ധരിക്കട്ടെ
ബുദ്ധൻ ഉദ്ധരിച്ചതും ബുദ്ധ പാഠങ്ങളും
ബുദ്ധന്റെ ജ്ഞാനം
ബുദ്ധിസ്റ്റ് ഉദ്ധരണികൾ
ബുദ്ധൻ പ്രധാന ഉദ്ധരണികൾ

Https://www.youtube.com/watch?v=lGwElQKvBt4

വാചാടോപം 2 james kenneth powell youtube yhtra07cm 3000
Https://www.youtube.com/watch?v=d_dlUN_FHm4
25 മില്യൺ ഡോളർ മെഡിറ്ററേനിയൻ എസ്റ്റേറ്റ് - അറ്റ്ലാൻറ ജോർജിയയിലെ ലക്ഷ്വറി മാൻഷൻ ടൂർ
അറ്റ്ലാന്റയിലെ 25 ദശലക്ഷം ഡോളർ മെഡിറ്ററേനിയൻ എസ്റ്റേറ്റ് …
Youtube.com

Http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    വൈമാനവത്തു നിന്ന് പി.ഡബ്ല്യു.എഫ് 5 ൽ പറയുന്ന സ്വർഗ്ഗീയ ഭവനങ്ങളുടെ കഥകൾ 5) ക്ലാസിക്കൽ

64) Classical Maltese
64) Klassiku Maltija

2233 Sat Mejju 20, 2017 LEZZJONI
minn

rettur
JCMesh alfabeti J Ittra Animazzjoni ClipartMesh C alfabeti Ittra Animazzjoni Clipart

Insight-NET Hi Tech Radju Free Animazzjoni Clipart Online A1 (tkebbset Wieħed) Tipiṭaka Riċerka u l-Università Prattika
Visual Format (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

messaġġ paċi

Mejju Harshith u kollha mwielda fit-23 ta ‘Mejju l-xahar ta’ monthy
btajjel Buddha Poornima jkun dejjem kuntenti, tajjeb u sigura!
kollha jistgħu jgħixu fit-tul!
Kollha jista qatt kalm, kwieta, twissija u attent b’għarfien ċar li kollox qed tinbidel!

Mansion Sesavati s: Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

vv 3.7
PTS: vv 647-658
Mansion Sesavati s: Sesavati
tradotti mill-pali mill
John D. L-Irlanda
© 2005

[Vangisa:]

Nara dan Mansion delightful u sbieħ, wiċċ tagħha ta ‘ħafna kulur, ablaze ma’ kristall u msaqqfa bil-fidda u deheb. A palazz sew proporzjonati, li jkollu bibien, u ampju bir-ramel dehbi.

Kif ix-xemx elf rayed fil-ħarifa jiddi fis-sema fid-direzzjonijiet
għaxar, ineħħi l-dlam, sabiex ma dan tiddix Mansion tiegħek, bħal nar
tisreġ crested-duħħan fid-dlam tal-lejl.

Hija dazzles-għajn bħal sajjetti, sbieħ, sospiżi fl-ispazju. Resounding mal-mużika ta assoluti, tanbur, u Cymbals, dan Mansion tal tiegħek rivali belt Indra fil-glorja.

lotuses bojod u ħomor u blu, ġiżimin, u fjuri oħrajn hemm; jarmu siġar SAL u asokas fjuri, u l-arja hija mimlija ma ‘varjetà ta’ fwejjaħ.

siġar
ħelu-fwejjaħ, breadfruits, fergħat mgħobbija minsuġa, bis-siġar
tal-palm u Creepers mdendlin fil bloom sħiħ, glorious xbieki jeweled
simili;
wkoll teżisti pool lotus delightful għalik.

Tkun xi tkun impjanti fjuri hemm li jikbru fl-ilma, u siġar li huma
fuq l-art, dawk magħrufa fid-dinja tal-bniedem u smewwiet, kollha
jeżistu fil alloġġ tiegħek.

Ta ‘dak paċifikazzjoni u awto-trażżin huwa dan ir-riżultat? Mill-frott ta ‘dak l-att qatt qamu hawn? Kif ma dan Mansion jaslu għal jiġu posseduti minnek? Għid b’mod sħiħ, mara O bil xagħar oħxon.

[Sesavati:]

Kif dan jasal li jkun fil-pussess minni, dan Mansion ma qatgħat tagħha ta Herons, paguni, u perniċi; u frekwentata minn heavenly ilma tjur u wiżż rjali; resounding mal-cries ta ‘għasafar, ta’ papri u Cuckoos;

li jkun fih għaddasa varjetajiet ta ‘Creepers, fjuri u siġar; ma tromba-fjuri,-tela tuffieħ, u Asoka siġar - issa kif dan Mansion beda jiġi posseduti mill me, I se jgħidlek. Isma, sir venerabbli.

Fir-reġjun tal-Lvant tal-pajjiż eċċellenti ta ‘Magadha hemm raħal imsejjaħ Nalaka, sir venerabbli. Hemm I għexu qabel bħala bint fil-liġi u dawn kienu jafu lili hemmhekk bħala Sesavati.

Tifrix tal-fjuri-blossoms joyfully I onorati lilu mħarrġa fl-atti u
worshipped mill allat u l-irġiel, il-Upatissa kbira [1] li laħaq l jifga
titkejjilx.

Wara li worshipped lilu marret għall-Bourn aħħari, il-SEER eminenti li
jkollu korp aħħar tiegħu, malli jħallu forma tal-bniedem tiegħi Wasalt
sa (l-ġenna tal) tletin (-Tliet) u jgħixu dan il-post.
noti

1.
    
L-isem personali tal Sariputta, li huwa qal li jiġu oriġinarjament mill Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Kliem Wonderful Buddha. Amazing tagħha verament !!! {Kwotazzjonijiet}
Il-kliem mitkellma mill-Buddha hija tassew barka kbira għad-dinja kollha. Jekk jogħġbok sehem dan il-video wara li tkun jaraw dan. Jekk jogħġbok igawdu l-video sħiħ …

Il-kliem mitkellma mill-Buddha hija tassew barka kbira għad-dinja kollha. Jekk jogħġbok sehem dan il-video wara li tkun jaraw dan.
Jekk jogħġbok igawdu l-video sħiħ u jirrilassaw.

Huwa rakkomandat li inti jaqsmuha istess.
_ / \ _

tikketti,
Buddha kwotazzjonijiet fuq l-imħabba. Buddha
kwotazzjonijiet fuq il-paċi, kwotazzjonijiet Buddha fuq kwotazzjonijiet
paċifiċi, Buddha paċifiċi, Buddhism, il-paċi, l-imħabba, armonija,
in-natura, Buddha fuq il-paċi, kwotazzjonijiet paċifiċi, kwotazzjonijiet
inspirational, kwotazzjonijiet dwar l-imħabba, passjoni, reliġjon aħjar
fuq l-art, kwotazzjonijiet aħjar, akbar bniedem
li qatt jimxu, akbar għalliem, kwotazzjonijiet fuq l-imħabba,
kwotazzjonijiet Buddha fuq imħabba, kwotazzjonijiet Buddha dwar il-paċi,
kwotazzjonijiet Buddha fuq qalb, kwotazzjonijiet Buddha fuq moħħ,
kwotazzjonijiet Buddha fuq il-ħajja, kwotazzjonijiet Buddha fuq tbatija
Buddha Quotes - Il Ħafna Quotes Jispira Buddha
Kwotazzjonijiet mill-wieħed tkebbset
kwotazzjonijiet prontezza mill-Buddha
Buddha kwotazzjonijiet li jgħixu mill
kwotazzjonijiet Buddha u tagħlim mill-Buddha
Għerf tal-Buddha
kwotazzjonijiet Buddisti
kwotazzjonijiet Buddha top

https://www.youtube.com/watch?v=lGwElQKvBt4

test india vimanavatthu 2 James kenneth Powell YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 MILJUN dollaru ESTATE MEDITERRAN - lussu Mansion Tour fil Atlanta Georgia
25 Million Dollar Mediterran Estate fil Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Download Stejjer ta Mansions Heavenly mill-Vimanavatthu [P.D.F] 5) Klassiku


65) Classical Maori
65) Puāwaitanga Māori

2233 Ho 20 Haratua 2017 AKORANGA
i

Rector
JCMesh J ngā arapū Letter Animation ClipartMesh C ngā arapū Reta Animation Clipart

Akonaki-NET-Hi Tech Radio Free Animation Clipart Online A1 (faaara tetahi) Tipiṭaka Research & University Practice
i roto i Visual Hōputu (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

karere te rangimarie

Kia te marama o he tapu Buddha Poornima monthy kia Mei Harshith me katoa whanau i runga i 23 hari tonu, pai me te mau!
Kia katoa ora roa!
Kia ake katoa i marino, ata, mataara, me te tahuri ki te mārama māramatanga e te huri mea katoa!

Sesavati: a Sesavati Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

vv 3.7
PTS: vv 647-658
Sesavati: a Sesavati Mansion
iritihia i te Pali e
John D. Ireland
© 2005

[Vangisa:]

kite
ahau i tenei fare ahuareka, me te ataahua, i tona mata o te tokomaha
tae, e toro ki karaihe, me hipoki ki te hiriwa, me te koura.
He whare pai-proportioned, matou kuwaha, ka turakina iho ki te onepu koura.

Ka rite ki te ra mano-rayed i roto i te ngahuru whiti i roto i te
rangi i roto i te ahunga kotahi tekau, Mato’o te pouri, na e tenei
koutou tīrama fare, rite te ahi paowa-crested mura i roto i te pouri o
te po.

dazzles te reira i te kanohi, ano he uira, ataahua, e iri i roto i te wāhi. Tangi tiori ki te waiata o te hatere, drum, me himipora, tāwhai tenei fare o koutou pa o Indra i te kororia.

kouru White me whero, me te puru, taiwhiwhi, me te puawai atu kei reira; kopuku rakau sal me asokas puawai, ka ki tonu te rangi e ki te momo o kakara.

rakau
Sweet-kakara, breadfruits, Kōtuia manga taimaha, me nikau me te iri
creepers roto i te pua tonu, kororia rite kupenga potae;
hoki te vai he poka wai kouru ahuareka mo koutou.

Ko nga mea katoa puawai tipu i reira e e tupu i roto i te wai, me te
rakau e te hunga i runga i te whenua, te hunga mohiotia i roto i te ao
tangata, me te rangi, te tīariari katoa i roto i to koutou noho.

O te mea mārie me te whaiaro-he whitiki ko te hua tenei? Na roto i te hua o te mea mahi i koe puta ake i konei? Kia pehea te haere mai i tenei fare ki kia nohoia e koutou? Mea atu i te reira i roto i te ki tonu, e te wahine ki te eyelashes matotoru.

[Sesavati:]

Me pēhea te haere mai te reira ki te kia nohoia e ahau, tenei fare me ona kahui o matuku, pikake, me partridges; ka mea pinepine e te rangi te wai-manu me kuihi kingi; tangi tiori ki te hamama o manu, o parera me cuckoos;

kei roto te tini momo o creepers, puawai, me nga rakau; ki
tetere-puawai, ka whakatika-aporo, a asoka rakau - inaianei pehea haere
mai tenei fare ki kia nohoia e ahau, ka korerotia e ahau ki a koutou.
Whakarongo, e te Ariki kaumatua.

I roto i te rohe rawhiti o te whenua pai o Magadha reira ko te kainga i huaina Nalaka, ariki kaumatua. I reira noho ahau i mua kia rite ki te tamahine-i roto i-ture, me te mohio ratou ki ahau i reira kia rite ki Sesavati.

Marara puawai-puawai hari whakahonoretia ahau ia mohio i roto i mahi,
ka koropiko e atua me nga tangata, te Upatissa nui [1] e kua tae te
tinei te hōrite.

Ka koropiko ki a ia haere ki te bourn hopea, te matakite tairanga e
mau ana tona tinana whakamutunga, i runga i mahue toku āhua tangata i
haere mai ahau ki (te rangi o) te toru tekau (tokotoru) me noho tenei
wahi.
Tuhipoka

1.
    
Ko te ingoa whaiaro o Sariputta, ka mea nei e kua tae mai ki te tuatahi i Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
kupu faahiahia o Buddha. Ko tōna Amazing tino !!! {Quotes}
Ko nga kupu i korerotia e te Buddha ko pono he manaaki nui mo te ao katoa. Tena faaite i tenei ataata i muri i tiaki ai koe i te reira. Koa oaoa i te ataata ki tonu i …

Ko nga kupu i korerotia e te Buddha ko pono he manaaki nui mo te ao katoa. Tena faaite i tenei ataata i muri i tiaki ai koe i te reira.
Koa oaoa i te ataata tonu, me te wātea.

e tūtohu ana e faaite i koe i te reira ano.
_ / \ _

Tags,
quotes Buddha i te aroha. quotes
Buddha i te rangimarie, korukī Buddha i runga i korukī rangimarie,
Buddha nonga, Buddhism, rangimarie, te aroha, te au, te natura, Buddha i
runga i te rangimarie, korukī nonga, korukī ranga, faahiti e pā ana ki
te aroha, te minamina ki, karakia pai i runga i te whenua, korukī pai,
te tangata nui
ki ake te haere, kaiako rahi, faahiti i te aroha, korukī Buddha i te
aroha, korukī Buddha i te rangimarie, korukī Buddha i ngakau, korukī
Buddha i ngakau, korukī Buddha i te ora, korukī Buddha i runga i te
mauiui
Buddha Quotes - Te nuinga Quotes Inspiring Buddha
Quotes i te tetahi oho
korukī Tu’uloa i te Buddha
quotes Buddha ki ora e
korukī Buddha me whakaako i te Buddha
Whakaaro nui o te Puta
korukī Putihi
korukī runga Buddha

https://www.youtube.com/watch?v=lGwElQKvBt4

kuputuhi india vimanavatthu 2 James Kenneth Powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 miriona tāra ESTATE Mediterranean - papai Mansion Tour i Atlanta Georgia
25 Miriona moni Mediterranean Estate i Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Tikiake Stories o Tamai nohonga i i te Vimanavatthu [P.D.F] 5) Classical

66) Classical Marathi
66) शास्त्रीय मराठी

2233 शनि 20 मे 2017 पाठ
पासून

रेक्टर
JCMesh J वर्णमाला पत्र अॅनिमेशन ClipartMesh C अक्षरांचा अक्षर अॅनिमेशन क्लिपरर्ट

इनसाईट-नेट-हायटेक रेडियो फ्री एनीमेशन क्लिपरारट ऑनलाईन ए 1 (जागृत वन) टिपिका रिसर्च अँड प्रॅक्टिस युनिव्हर्सिटी
व्हिज्युअल स्वरुपात (FOA1TRPUVF)

Http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

शांती संदेश

हर्षित आणि 23 मे रोजी जन्मलेल्या सर्व होळी बुद्ध पौर्णिमे महिन्यामध्ये आनंदी, चांगले आणि सुरक्षित!
सर्व लांब राहतात!
सर्व शांततामय, शांत, सतर्क आणि सर्व गोष्टी बदलत आहेत हे स्पष्टपणे लक्षात घ्या!

सेशवती: सेशवतीचा महाल

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
पीटीएस: व्हीव्ही 647-658
सेशवती: सेशवतीचा महाल
पली द्वारा अनुवादित
जॉन डी. आयर्लंड
© 2005

[वांगिसा:]

मी हे मोहक व सुंदर महालाचे, अनेक रंगाचे पृष्ठ, स्फटिकासारखे जळत आहे आणि चांदी आणि सोन्याने युक्त आहे. एक सुप्रसिद्ध राजवाडा, प्रवेशद्वार धारण करणे, आणि सोनेरी वाळू सह strewn

शरद ऋतूतील एक हजार-रावातील सूर्य दहा दिशानिर्देशांमध्ये आकाशात चमकत
असल्याने, अंधार दूर करते, त्यामुळे हे आपल्या हवेलीत चमकते, रात्रीच्या
अंधारात अग्निमय धगधगत्या अग्नीप्रमाणे

हे डोळ्यावर चमकणारे, सुंदर, जागेत निलंबित केले जाते. ल्यूट, ड्रम आणि झांजाच्या संगीताशी सुसंवाद साधत, हे आपले महागण इंद्रांच्या गावचे वैभव आहे.

पांढरे आणि लाल आणि निळा कमळ, जाई आणि इतर फुलं आहेत; उंच झाडे आणि फुलांच्या अस्वलास उष्मा, आणि हवा सुगंधांच्या विविधतेने भरलेली आहे.

गोड-सुगंधी
वृक्ष, ब्रेडफ्रिइट्स, लावलेला शाखा, पाम वृक्षांसह आणि फुललेल्या
फांदीमध्ये लटपट्या लटकवण्यासारखे, जांभळ्या घातलेल्या जाळीसारखे तेजस्वी;
तुमच्यासाठी एक मोहक कमळ पूल देखील आहे.

जे फुलांच्या झाडा आहेत त्या पाण्यात वाढतात आणि जमिनीवर असलेल्या
झाडांना, मानवी जागतिक आणि आकाशात ज्ञात असलेल्या सर्व, आपल्या
निवासस्थानात आहेत.

याचा परिणाम म्हणजे काय शांत आणि आत्म-संयम? कोणत्या कारणामुळे आपण येथे काम केले आहे? हे महाल तुम्हाला कसे प्राप्त करू शकले? जाड eyelashes सह ओ महिला ती पूर्ण सांगा

[सेसाती:]

हे माझ्या बागेत, मोर, आणि आतील भागांच्या कळपासंबंधीचे हे मंदिर आहे; आणि स्वर्गीय जल-पाळीव पक्षी आणि शाही गुस यांनी वारंवार; पक्षी, बदके आणि कोकिळाचे कोंबड्यांसह सतावणारे;

लांडगे, फुलं आणि वृक्ष असणारे विविध प्रकारचे; तुटपुंजे, गुलाब-सफरचंद, आणि अशोक वृक्ष यांसह - आता हे किरण कसे मला मिळू शकते, मी तुम्हाला सांगतो. ऐका, आदरणीय सर

मगधच्या उत्कृष्ट देशातल्या पूर्वक्षेत्रात नालाका नावाचे गाव आहे, आदरणीय सर. तेथे मी पूर्वी सून म्हणून जगत होतो आणि ते मला ‘सेसावती’ म्हणून ओळखत होते.

फुलदाण्यांचा फुलांचा फुलदाणींनी आनंदाने मी त्याला कृत्रिम रीतीने
सन्मानित केले आणि देवता व पुरूषांनी भक्ती केली, महान उपतीस [1] ज्याने
अफाट शमन प्राप्त केले.

त्याच्या पूजेची पूजा केल्याने तो शेवटचा झोत गेला, माझ्या शेवटच्या
शरीराला आकार देणाऱ्या प्रख्यात द्रष्टा, माझ्या मानवी अवस्थेतून बाहेर
पडल्यावर मी (तीस हजार) स्वर्गात आलो आणि या ठिकाणी वास्तव्य केले.
नोट्स

1
    
सारिपुत्ताराचे वैयक्तिक नाव, ज्याचे मूळ नाव नालाक आहे असे म्हटले जाते.

Https://www.youtube.com/watch?v=E1xLj_7GahY
बुद्धांच्या अद्भुत शब्द त्याची आश्चर्यकारक खरोखर !!! {कोट्स}
बुद्धाने सांगितलेले शब्द खरंच संपूर्ण जगासाठी एक मोठे आशीर्वाद आहेत. आपण हे पाहिल्यानंतर हे व्हिडिओ सामायिक करा. कृपया संपूर्ण व्हिडिओचा आनंद घ्या …

बुद्धाने सांगितलेले शब्द खरंच संपूर्ण जगासाठी एक मोठे आशीर्वाद आहेत. आपण हे पाहिल्यानंतर हे व्हिडिओ सामायिक करा.
कृपया संपूर्ण व्हिडिओचा आनंद घ्या आणि आराम करा.

आपण शिफारस करतो की आपण ते शेअर करा.
_ / \ _

टॅग्ज,
प्रेम वर बुद्ध कोट्स. शांततेत
बौद्ध कोट्स, शांततेत बुद्ध कोट्स, बौद्ध धर्म, शांती, प्रेम, सुसंवाद,
निसर्ग, शांततेत बुद्ध, शांततेचे उद्धरण, प्रेरणादायी उद्धरण, प्रेम,
उत्कटता, पृथ्वीवरील सर्वोत्तम धर्म, सर्वोत्तम कोट्स, सर्वात महान पुरुष
कधी चालता येता, महान शिक्षक, प्रेमाचे उद्धरण, बुद्ध भाव, प्रेमावर
उद्धरण, बुद्ध भाव, हृदयावर उद्धरण, बुद्ध भाव, मन, बुद्ध उद्धरण, बुद्ध
उद्धरण, दुःख
बुद्ध कोट्स - सर्वात प्रेरणादायक बुद्ध कोट्स
जागृत झालेल्यांपैकी एक
बुद्धांपासून कालांतरित कोट्स
बुद्ध यांनी जगणे उद्धरण
बुद्ध बुद्ध पासून कोट आणि अध्यापन
बुद्धांची बुद्धी
बौद्ध कोट्स
बुद्ध अवतरण चिन्हे

Https://www.youtube.com/watch?v=lGwElQKvBt4

टेक्स्ट इंडिया विमाननवत्था 2 जेम्स केनेथ पॉवेल यूट्यूब yhtra07cm 3000
Https://www.youtube.com/watch?v=d_dlUN_FHm4
25 दशलक्ष डॉलर्स भूमध्यसेवा क्षेत्र - अटलांटा जॉर्जिया मध्ये लक्झरी हवेली टूर
अटलांटामध्ये 25 दशलक्ष डॉलर्स भूमध्यश …
Youtube.com

Http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    विमानवत्था [पी.डी.एफ] स्वर्गीय मन्लेसच्या कथा 5) शास्त्रीय

67) Classical Mongolian
67) Сонгодог монгол

2233 Sat 20 сарын 2017 ХИЧЭЭЛ
нь

ректор
JCMesh J цагаан толгойн бичиг Animation ClipartMesh C цагаан толгойн захидал Animation урлагийн

Insight-NET-Сайн байна уу Tech Радио Чөлөөт Animation урлагийн онлайн А1 (нэг сэрсэн) Tipiṭaka Research & дадлага сургууль
Visual Хэлбэрээр (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

Энх тайвны мэдээ

Тавдугаар Harshith, бүх 23-нд төрсөн HOLI Будда Poornima monthy сар хэзээ ч аз жаргалтай байж, сайн, найдвартай болтугай!
Бүх урт наслах болтугай!
бүх хэзээ нэгэн цагт бүх зүйл өөрчлөгдөж байна гэсэн тодорхой ойлголт,
тайван нам гүм, бөгөөд дохио авах байрлуулах, бас анхааралтай байх
болтугай!

Sesavati: Sesavati-ийн Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

В.В. 3.7
PTS: В.В. 647-658
Sesavati: Sesavati-ийн Mansion
гэхэд Пали хэлнээс орчуулсан
John D. Ирланд
© 2005

[Vangisa:]

Би гэр бүлтэй болор энэ сэтгэл булаам, сайхан харш, олон өнгө, түүний гадаргууг харж, мөнгө, алтаар roofed. A гарц эзэмшиж, сайн эзлэх хувь ордон, алтан элс хучигдсаныг.

намар мянган rayed нар харанхуй ангалыг зайлуулсан, арван чиглэлд
тэнгэрт гэгээрүүлдэг адил шөнийн харанхуйд дүрэлзэх утаа Отгот гал шиг,
энэ нь таны харш тодорч хийдэг.

Энэ нь аянга, сайхан мэт нүд, сансарт түдгэлзүүлж гялбуулж. товшуур, бөмбөр, цан дуу хөгжим нь Resounding, чиний энэ харш алдар дотор Индрагийн хотын өрсөлдөгч.

Тэнд Цагаан, улаан, цэнхэр өнгийн бадамлянхуа цэцэг, мэлрэг цэцэг болон бусад цэцэг байдаг; Сал мод, цэцэг asokas цэцэглэлтийн, агаарын үнэртүүлэгч нь янз бүрийн дүүрэн байдаг.

Чихэрлэг
үнэртэй мод, breadfruits, дарамт үүрсэн салбар сулжилдсэн, далдуу мод,
бүрэн цэцэглэсэн, алдар суут шиг Jeweled тор өлгөгдсөн creepers байна;
Мөн гайхалтай сайхан бадамлянхуа сан чиний төлөө байдаг.

Ямар ч цэцэглэдэг ургамал гэж усанд ургадаг байдаг, мөн газар дээр нь
мод, хүний ​​ертөнцөд, тэнгэр дэх алдартай хүмүүс, таны бүх оронд нь
байдаг.

ямар тайвшруулах, өөрийгөө цагдан хорих таслан сэргийлэх Хэрэв энэ үр дүн юм бэ? жимс гэхэд ямар үйл ажиллагаа нь та энд үүссэн бэ? Энэ харш та эзэмшсэн байх ямар учиртай вэ? зузаан сормуус нь бүрэн, Ай хатагтай үүнийг хэлж байна.

[Sesavati:]

энэ нь надад эзэмшилд байх ёстой ирж ​​хэрхэн herons, тогос болон ятуу өөрийн сүргийн энэ харш; болон тэнгэрийн ус жигүүртэн болон хааны галуу ойр ойрхон давтагдах; нугас болон cuckoos шувууд, хашгирч нь resounding;

creepers, цэцэг, мод олон янзын сорт агуулсан; бүрээ-цэцэг, сарнай, алим, мод asoka - Энэ харш миний эзэмшсэн байх одоо хэрхэн бий болсон, би та нарт хэлэх болно. Сонс, Хүндэт эрхэм ээ.

Magadha маш сайн орны зүүн бүс нутагт Nalaka хэмээх тосгон, Хүндэт эрхэм байдаг. Тэнд би урьд нь бэр гэх мэт амьдарч байсан, тэд Sesavati гэж тэнд намайг мэддэг байсан.

Тараахад цэцэг дэлбээлэх баяртайгаар Би түүнийг үйлс онд ур чадвартай,
бурхад, хүмүүс мөргөж хүндэтгэл, их Upatissa [1] хэмжээлшгүй бөхөөх
хүрсэн байна.

Түүнийг эцсийн bourn явсан мөргөж дараа, миний хүний ​​хэлбэр орхиж
дээр түүний хамгийн сүүлийн биеийг агуулсан нэрт үзмэрч, би (тэнгэрт)
гуч (гурван) ирж, энэ газрыг амьдардаг.
тэмдэглэл

1.
    
Шарипутта гэнэ хувийн нэр Nalaka-аас анх ирсэн байна.

https://www.youtube.com/watch?v=E1xLj_7GahY
Бурхан багшийн Гайхамшигт үг. Түүний гайхалтай үнэхээр !!! {Үнийн}
Бурхан багшийн айлдсан үг нь үнэхээр бүх дэлхийн хувьд агуу адислал юм. Та үүнийг харж дараа энэ видеог хуваалцана уу. Бүрэн эхээр нь видеог эдлэх уу …

Бурхан багшийн айлдсан үг нь үнэхээр бүх дэлхийн хувьд агуу адислал юм. Та үүнийг харж дараа энэ видеог хуваалцана уу.
Бүрэн эхээр нь видеог эдэлж, амрах уу.

Энэ нь та мөн адил хуваалцах гэж зөвлөж байна.
_ / \ _

Сэдвийн,
Будда хайр дээр иш татжээ. Будда
амар амгалангийн тухай иш татсан, амар тайван, амар амгалан Будда
ишлэл, Буддизм, амар амгалан, хайр, эв, шинж чанар, амар тайван тухай
Буддагийн, амар амгалан ишлэл, урам зориг ишлэл дээр Будда ишлэл хайр,
хүсэл, хамгийн сайн шашин дэлхий дээр ий тухай иш татсан, хамгийн шилдэг
ишлэл, хамгийн агуу хүн
хэзээ нэгэн цагт явж, хамгийн агуу багш нь, хайр дээр Будда үнийн
санал, амар амгалангийн тухай Будда үнийн санал, зүрх Буддагийн үнийн
санал, оюун ухаан дээр Будда үнийн санал, амьдралын тухай Будда үнийн
санал, зовлон дээр Будда үнийн санал хайр дээр иш татсан
Будда Quotes - Хамгийн Inspiring Quotes Будда
Сэрээсэн нэгнээс ишлэл
Бурхан багшийн авсан Мөнхийн ишлэл
Будда амьдрахыг иш татжээ
Бурхан багшийн нь Будда ишлэл, заах
Бурхан багшийн мэргэн ухаан
Буддын шашны ишлэл
Будда шилдэг ишлэл

https://www.youtube.com/watch?v=lGwElQKvBt4

Текст Энэтхэг vimanavatthu 2 Жеймс Кеннет Пауэл YouTube-ийн yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 сая долларын Газрын дундад тэнгисийн ESTATE - Атланта Гүрж-д тансаг зэрэглэлийн Mansion аялал
Атланта-д 25 сая долларын Газар дундын тэнгисийн хөдлөх хөрөнгө …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Vimanavatthu [P.D.F] 5) Сонгодог Тэнгэрлэг харшуудад нь татаж авах түүхүүд

68) Classical Myanmar (Burmese)
68), Classical မြန်မာ (ဗမာ)

2233 Sat 20 မေလ 2017 သင်ခန်းစာ
မှ

ပါမောက္ခချုပ်
JCMesh J ကိုအက္ခရာစဉ်ပေးစာ Animation ရဲ့ ClipartMesh ကို C အက္ခရာပေးစာ Animation ရဲ့ Clipart

Insight-NET-မင်္ဂလာပါ Tech မှရေဒီယိုအခမဲ့ Animation ရဲ့ Clipart
အွန်လိုင်း A1 (တစ်ခုမှာနိုး) Tipiṭakaသုတေသန & Practice တက္ကသိုလ်
Visual Format ကို (FOA1TRPUVF) တွင်

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

ငွိမျးခမျြးရေးသတင်းစကား

မေလ Harshith အပေါင်းတို့နှင့် 23 ရက်နေ့တွင်မွေးဖွား Holi ဗုဒ္ဓ
Poornima monthy ၏လကောင်းစွာအစဉ်အမြဲပျော်ရွှင်ဖြစ်နှင့်လုံခြုံစေသော
အားလုံးအသက်တာရှည်စေသော
အားလုံးအစဉ်အဆက်အရာရာပြောင်းလဲနေတဲ့ကြောင်းရှင်းရှင်းလင်းလင်းနားလည်မှုနှင့်အတူအေးဆေးတည်ငြိမ်,
ဆိတ်ငြိမ်, တပ်လှန့်ခြင်းနှင့်အာရုံစိုကျရှိစေခြင်းငှါ,

Sesavati: Sesavati ရဲ့ Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
မှတ်: Vv 647-658
Sesavati: Sesavati ရဲ့ Mansion
ပါဠိအားဖြင့်ထံမှဘာသာပြန်ထားသော
ယောဟနျသဃအိုင်ယာလန်
© 2005

[Vangisa:]

ငါမီးရှို့ရွှေငွေနှင့်အတူကြည်လင်ခြင်းနှင့်မိုးနှင့်တကွ, များစွာသောအရောင်၎င်း၏မျက်နှာပြင်ကဒီကြည်နူးဖွယ်လှပအိမ်ကြီးကိုကြည့်ပါ။ တစ်ဦးကကောင်းကောင်းအချိုးကျနန်းတော်, ပိုင်ဆိုင် gateway များနှင့်ရွှေသဲနှင့်အတူ strewn ။

ဆောင်းဦးအတွက်တထောင်-rayed နေရောင်မှောင်မိုက် dispelling,
ဆယ်လမ်းညွန်အတွက်မိုဃ်းကောင်းကင်၌ထွန်းလင်းသကဲ့သို့,
ဤသူသည်သင်၏အိမ်ကြီးအလင်းရောင်ညဉ့်သည်မှောင်မိုက်၌တစ်ဦးမီးလောင်မီးခိုး-crested
မီးကဲ့သို့ပါဘူး။

ဒါဟာအာကာသအတွင်းဆိုင်းငံ့လှပသောလျှပ်စစ်ပြက်, တူမျက်စိ dazzles ။ တယော, စည်နှင့်လင်းကွင်း၏ဂီတနှင့်အတူအသံ, ဥစ္စာ၏ဤအိမ်ကြီးဘုန်းအသရေအတွက် Indra ရဲ့မြို့အပြိုင်ဖြစ်သည်။

အဖြူရောင်နှင့်အနီရောင်နှင့်အပြာရောင် lotuses, စံပယ်နှင့်အခြားပန်းပွင့်ရှိတယ်, sal သစ်ပင်များနှင့်ပန်းပွင့်အသုဘဘာဝနာ blossoming နှင့်လေထုအမွှေးနံ့သာအမျိုးမျိုးနှင့်ပြည့်စုံသည်။

ချိုမြိန်-ရနံ့သစ်ပင်,
breadfruits, ဝန်ကိုထမ်းရွက်အကိုင်းအခက်ထငျပိုက်ကွန်နဲ့တူဘုန်းကြီးသော,
စွန်ပလွံပင်များနှင့်အပြည့်အဝပွင့်အတွက်ဆွဲထားနွယ်နှင့်အတူလှပစွာ;
လည်းကြည်နူးဖွယ်ကြာရေကူးကန်သင်တို့အဘို့တည်ရှိကြောင်း။

ထိုရေထဲမှာကြီးထွားဖြစ်ကြသည်ကို၎င်း, မြေပေါ်တွင်ဖြစ်ကြောင်းသစ်ပင်,
လူ့ကမ္ဘာနှင့်ကောငျးကငျဘုံ၌ရှိလူသိများသူတွေကိုပန်းပွင့်သမျှကိုအပင်များ,
အားလုံးကိုသင့် နေ. နေပါသည်။

အေးဆေးနှင့် Self-ထိန်းထိန်းသိမ်းသိမ်းသောအရာကို၏ဤရလဒ်ဖြစ်သနည်း အဘယ်အရာကိုအမှန်အသီးအားဖြင့်သင်တို့ကိုဤအရပ်၌ပျေါထှနျးပြီလော ဒီအိမ်ကြီးကိုသင်ခြင်းဖြင့်သိမ်းယူခံရဖို့လာသနည်း ထူသောမျက်တောင်နှင့်အတူအပြည့်အဝ, အိုအမျိုးသမီးတစ်ယောက်အတွက်ပြောပြပါ။

[Sesavati:]

ဘယ်လို Heron, ဒေါင်းနှင့် Partridge ၎င်း၏သိုးစုနှင့်အတူဤအိမ်ကြီး, ငါ့အားဖြင့်သိမ်းယူရမည့်ထံသို့လာကြလော့ ကောင်းကင်ရေငှက်နှင့်တော်ဝင် Geese နေဖြင့်မကြာခဏ; duck နှင့် cuckoos ငှက်၏အော်ဟစ်နှင့်အတူအသံ;

နွယ်, ပန်းပွင့်နှင့်အပင်တို့၏ရေငုပ်သမားမျိုးပေါင်း်; တံပိုး-ပန်းပွင့်နှင့်အတူ-ပန်းသီးထနှင့်သစ်ပင်များအသုဘဘာဝနာ
- ဤအိမ်ကြီးငါ့အားဖြင့်သိမ်းယူရမည့်ဆီသို့ရောက် လာ. , ဘယ်လို,
ယခုငါသည်သင်တို့ကိုပြောပြလိမ့်မယ်။
, အသျှင်ဘုရားနားထောင်ပါ။

Magadha ၏အလွန်အစွမ်းထက်တဲ့နိုင်ငံရဲ့အရှေ့ပိုင်းဒေသတွင် Nalaka လို့ခေါ်တဲ့ကျေးရွာ, အသျှင်ဘုရားလည်းမရှိ။ အဲဒီမှာသမီး-In-ဥပဒေကဲ့သို့ယခင်ကနေထိုင်ခဲ့ကြပြီး Sesavati ကဲ့သို့ရှိသိကွပါ၏။

ရှငျလနျးစှာငါကျင့်သောအကျင့်အတွက်ကျွမ်းကျင်သူ့ကိုဂုဏ်ပြုနှင့်ဘုရားကိုမကိုးကွယ်နှင့်လူကိုးကွယ်ကြီးစွာသော
Upatissa [1] immeasurable သတ်မှီခဲ့သူပန်းပွင့်ကြဲ။

သုံးဆယ် (-three) ငါ (၏ကောငျးကငျဘုံ) သို့ရောက် လာ.
သူ့ကိုကျနော့်လူ့ပုံသဏ္ဍာန်ထွက်ခွာပေါ်တွင်အဆုံးစွန် Bourne,
သူ့ရဲ့နောက်ဆုံးခန္ဓာကိုယ်ဆောင်သောထင်ပေါ်ကျော်ကြားပရောဖက် သွား.
ကိုးကွယ်ဤအရပ်၌နေကြဘဲလျက်။
မှတ်စုများ

1 ။
    
Nalaka ထံမှမူလကလာကြပြီဟုမိနျ့သူသာရိပုတြာ၏ပုဂ္ဂိုလ်ရေးအမည်, ။

https://www.youtube.com/watch?v=E1xLj_7GahY
ဗုဒ္ဓရဲ့အံ့သြဖွယ်စကားများ။ တကယ်က၎င်း၏ Amazing !!! {Quotes}
ဗုဒ္ဓအားဖြင့်ပြောပြီစကားသည်အမှန်ပင်လောကဓာတ်လုံးကိုအဘို့ကြီးစွာသောကောင်းကြီးမင်္ဂလာဖြစ်ပါတယ်။ သင်ကစောင့်ကြည့်ခဲ့ကြပြီးနောက်ဒီဗီဒီယိုကိုမျှဝေပါ။ ဗီဒီယိုတစ်ကားလုံးပျော်မွေ့ကျေးဇူးပြုပြီး …

ဗုဒ္ဓအားဖြင့်ပြောပြီစကားသည်အမှန်ပင်လောကဓာတ်လုံးကိုအဘို့ကြီးစွာသောကောင်းကြီးမင်္ဂလာဖြစ်ပါတယ်။ သင်ကစောင့်ကြည့်ခဲ့ကြပြီးနောက်ဒီဗီဒီယိုကိုမျှဝေပါ။
ဗီဒီယိုတစ်ကားလုံးကိုခံစားခြင်းနှင့်အနားယူပေးပါ။

ဒါဟာသင်ထိုနည်းတူမျှဝေကြောင်းအကြံပြုသည်။
_ / \ _

Tags:,
ဗုဒ္ဓချစ်ခြင်းမေတ္တာအပေါ်ကိုးကား။ ငြိမ်းချမ်းရေးအပေါ်ဗုဒ္ဓကိုးကား,
ငြိမ်းချမ်းသော, ငြိမ်းချမ်းသောဗုဒ္ဓကိုးကား, ဗုဒ္ဓဘာသာ, ငြိမ်းချမ်းရေး,
ချစ်ခြင်း, သဟဇာတ, သဘောသဘာဝ, ငြိမ်းချမ်းရေးအပေါ်မြတ်စွာဘုရား,
ငြိမ်းချမ်းသောကိုးကား, တကယ်ကိုလှုံဆော်အားပေးကိုးကားအပေါ်ဗုဒ္ဓကိုးကား,
ချစ်ခြင်း, စိတ်အားထက်သန်မှု, မွကွေီးပျေါမှာအကောင်းဆုံးဘာသာရေး,
အကောင်းဆုံးကိုးကား, အကြီးမြတ်ဆုံးလူကိုအကြောင်းကိုကိုးကား
အစဉ်အဆက်, အကြီးမြတ်ဆုံးဆရာလမ်းလျှောက်ဖို့, ချစ်ခြင်းမေတ္တာအပေါ်မေတ္တာ,
ငြိမ်းချမ်းရေးအပေါ်ဗုဒ္ဓကိုးကား, နှလုံးပေါ်မှာဗုဒ္ဓကိုးကား,
စိတ်ထဲပေါ်မြတ်စွာဘုရားကိုးကား,
အသက်ရှင်ခြင်းအပေါ်ဗုဒ္ဓကိုးကားဆင်းရဲအပေါ်ဗုဒ္ဓကိုးကားအပေါ်ဗုဒ္ဓကိုးကားကိုးကား
ဗုဒ္ဓကိုးကား - ဆုံးသောစိတ်ဝင်စားစရာကောင်းတဲ့ဗုဒ္ဓ Quotes
အဆိုပါနိုးထတဦးတည်းအနေဖြင့် quotes
ဗုဒ္ဓထံမှ timeless ကိုးကား
ဗုဒ္ဓအားဖြင့်အသက်ရှင်ဖို့ကိုးကား
ဗုဒ္ဓထံမှဗုဒ္ဓကိုးကားနှင့်သင်ကြားရေး
ဗုဒ္ဓပညာ
ဗုဒ္ဓဘာသာကိုးကား
ဗုဒ္ဓထိပ်တန်းကိုးကား

https://www.youtube.com/watch?v=lGwElQKvBt4

စာသားမ india vimanavatthu 2 James Kenneth Powell youtube က yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 ဒေါ်လာသန်းမြေထဲ Estate - အတ္တလန်တာဂျော်ဂျီယာအတွက်ဇိမ်ခံကား Mansion ခရီးစဉ်
အတ္တလန်တာ 25 Million Dollar မြေထဲ Estate …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    5), Classical [P.D.F] က Vimanavatthu ကနေကောင်းကင်ဘုံ Mansion ၏ပုံပြင်များ Download

69) Classical Nepali
69) शास्त्रीय नेपाली

2233 शनि 20 मई 2017 पाठ
बाट

Rector
JCMesh जे अल्फावेटहरू पत्र एनिमेशन ClipartMesh सी अल्फावेटहरू पत्र एनिमेशन मार्गजोड्नुहोस्

अन्तरदृष्टि-नेट-नमस्ते टेक रेडियो फ्री एनिमेशन मार्गजोड्नुहोस् अनलाइन A1 (जागा एक) Tipiṭaka अनुसन्धान र अभ्यास विश्वविद्यालय
भिजुअल ढाँचामा (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

शान्ति सन्देश

मई Harshith र सबै जन्म 23 मा होली बुद्ध Poornima monthy को महिनाको कहिल्यै खुसी हुन, राम्रो र सुरक्षित होस्!
सबै लामो बाँच्न सक्छ!
सबै कहिल्यै सबै परिवर्तन भएको एक स्पष्ट समझ संग, शान्त शान्त, चेतावनी र ध्यान हुन सक्छ!

Sesavati: Sesavati गरेको हवेली

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Sesavati गरेको हवेली
द्वारा पली देखि अनुवाद
जन डी आयरल्याण्ड
© 2005

[Vangisa:]

म जल्दै गरेको क्रिस्टल संग, यो रमणीय र सुन्दर हवेली, धेरै रंग को आफ्नो सतह हेर्न र चाँदी र सुन छत वाला। एक gateways possessing, राम्रो-proportioned दरबार र सुनको बालुवा strewn।

शरद ऋतु मा हजार-rayed सूर्य आकाशमा कालो dispelling, दस दिशामा चमकता
रूपमा, त्यसैले रात को अन्धकारमा एक blazing धुवाँ-Crested आगो जस्तै, यो
आफ्नो हवेली आभा गर्छ।

यो ठाउँ मा निलम्बित बिजुली, सुन्दर जस्तै आँखा, dazzles। lute, ड्रम र झ्यालीबारे को संगीत संग शानदार, तिम्रो यस हवेली महिमा मा इन्द्र गरेको शहर प्रतिद्वन्द्वी।

सेतो र रातो र नीलो lotuses, चमेली, र अन्य फूल छन्; साल रूखहरू र फूल asokas blossoming र हावा सुगंध को एक किसिम भरिएको छ।

मीठो-सुगंधित
रूखहरू, breadfruits, लादेन शाखा इन्टरलेस्ड, खजुरका र पूर्ण खिल, महिमित
जस्तै jeweled जाल मा झुन्डिएको creepers संग;
पनि एक रमणीय लोटस पूल लागि अवस्थित छ।

जो फूल बिरुवाहरु त्यहाँ पानी बढ्न छन्, र रूखहरू भनेर भूमि मा हो, मानव संसार र स्वर्गमा ज्ञात ती सबै आफ्नो Abode मा अवस्थित।

के शान्त र आत्म-संयम को यो परिणाम हो? फल द्वारा के काम को तपाईं यहाँ खडा गरेका छन्? यो हवेली तपाईं द्वारा नजिकै गर्न कसरी आयो? पूर्ण, बाक्लो परेलाहरु संग हे महिला मा भन्नुहोस्।

[Sesavati:]

यो मेरो नजिकै गर्न कसरी आएको, हेरोन्स, मोर, र partridges यसको बगाल यो हवेली; र स्वर्गीय पानी-मासु खाने चरा र शाही कलहंस द्वारा frequented; चरा, बतख र cuckoos को को पुकारा संग शानदार;

creepers, फूल र रूखहरू Divers प्रजातिहरू समावेश; बिगुल-फूल संग, गुलाब-स्याउ र रूखहरू asoka - यो हवेली मलाई द्वारा नजिकै गर्न अब कसरी आयो, म भन्नेछु। सुन्न, venerable सर।

Magadha को उत्कृष्ट देश को पूर्वी क्षेत्रमा त्यहाँ Nalaka भनिने गाउँमा, venerable सर छ। त्यहाँ मैले पूर्व एक बुहारी रूपमा बस्ने र तिनीहरूले Sesavati रूपमा त्यहाँ मलाई थाह थियो।

फैलिएको फूल-फूल खुसीसाथ म उसलाई कामहरूमा कुशल र देवताहरूको र मानिसहरू
द्वारा पूजा सम्मान, ठूलो Upatissa [1] immeasurable quenching प्राप्त
गरेको छ जो।

उसलाई परम bourn गर्न गएका पूजा भएको, को महत seer आफ्नो अन्तिम शरीर
असर, मेरो मानव आकृति छोडेर मा म (को स्वर्ग) तीस (-three) आए र यो स्थान
बसाबास गर्नु।
टिप्पणीहरू

1।
    
Sariputta, भने जो को व्यक्तिगत नाममा Nalaka देखि मूल आएका छन्।

https://www.youtube.com/watch?v=E1xLj_7GahY
बुद्ध अद्भुत शब्द। यसको कमाल साँच्चै !!! {उद्धरण}
को बुद्ध द्वारा बोली शब्दहरू साँच्चै सारा संसार को लागि एक ठूलो आशिष् हो। तपाईं यसलाई हेरिएको गरेपछि यो भिडियो साझेदारी गर्नुहोस्। कृपया पूर्ण भिडियो आनन्द …

को बुद्ध द्वारा बोली शब्दहरू साँच्चै सारा संसार को लागि एक ठूलो आशिष् हो। तपाईं यसलाई हेरिएको गरेपछि यो भिडियो साझेदारी गर्नुहोस्।
कृपया पूर्ण भिडियो आनन्द र आराम।

यो तपाईं पनि त्यसै साझेदारी कि सिफारिस गरिएको छ।
_ / \ _

ट्याग,
बुद्ध प्रेममा उद्धरण। बुद्ध
शान्ति मा उद्धरण, शान्तिपूर्ण, शान्तिपूर्ण बुद्ध उद्धरण, बौद्ध, शान्ति,
प्रेम, सद्भाव, प्रकृति, शान्ति मा बुद्ध, शान्तिपूर्ण उद्धरण,
प्रेरणादायक उद्धरण, मा बुद्ध उद्धरण प्रेम, लगन, सबै भन्दा राम्रो धर्म
पृथ्वीमा बारेमा उद्धरण, सबै भन्दा राम्रो उद्धरण, सबैभन्दा ठूलो मानिस
कहिल्यै, सबैभन्दा ठूलो शिक्षक हिंड्न, प्रेम मा बुद्ध उद्धरण, शान्ति मा
बुद्ध उद्धरण, हृदयमा बुद्ध उद्धरण, मन मा बुद्ध उद्धरण, जीवन मा बुद्ध
उद्धरण, दुःख मा बुद्ध उद्धरण प्रेममा उद्धरण
बुद्ध Quotes - सबैभन्दा प्रेरक बुद्ध उद्धरण
को जागा एक देखि उद्धरण
को बुद्ध देखि विहीन उद्धरण
बुद्ध द्वारा बाँच्न उद्धरण
बुद्ध उद्धरण र शिक्षाले बुद्ध देखि
को बुद्ध को बुद्धि
बौद्ध उद्धरण
बुद्ध शीर्ष उद्धरण

https://www.youtube.com/watch?v=lGwElQKvBt4

पाठ भारत vimanavatthu 2 जेम्स केनेथ पावेल YouTube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 मिलियन डलर भूमध्य ESTATE - लक्जरी हवेली अटलान्टा Georgia मा यात्रा
25 लाख डलर भू-मध्य अटलान्टा एस्टेट …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    बाट Vimanavatthu [P.D.F] 5) शास्त्रीय स्वर्गीय mansions को डाउनलोड कथाहरू


70) Classical Norwegian
70) Klassisk norsk

2233 lør 20. mai 2017 LESSON
fra

rektor
JCMesh J Alphabets Letter Animasjon ClipartMesh C Alfabets Letter Animation Clipart

INSIGHT-NET-Hi Tech Radio Gratis Animasjon Utklipp Online A1 (Awakened One) Tipiṭaka Research & Practice University
I visuelt format (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

Fredmelding

May Harshith og alle født 23. mai måneden Holi Buddha Poornima monthy, er alltid glad, trygg og sikker!
Må alle leve lenge!
Kan alle noensinne ha ro, stille, våken og oppmerksom med en klar forståelse for at alt er i endring!

Sesavati: Sesavati’s Mansion

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Sesavati’s Mansion
Oversatt fra Pali by
John D. Ireland
© 2005

[Vangisa:]

Jeg ser dette herlige og vakre herskapshuset, overflaten av mange farger, brann med krystall og taket med sølv og gull. Et godt proporsjonalt palass, som har gateways og strø med gyllen sand.

Som den tusenrøde sola høsten skinner på himmelen i de ti retningene,
skaper mørket, så gjør dette ditt herregård som en brennende røkkrem i
mørket om natten.

Det blender øyet som lyn, vakkert, suspendert i rommet. Rundt med musikken av lutte, tromme og cymbals, rivaler denne herregården din Indra by i herlighet.

Hvite og røde og blå lotuser, jasmin og andre blomster er der; Blomstrende saltre og blomstrende asokas, og luften er fylt med en rekke dufter.

Søte
duftende trær, brødfrukter, lastede grener interlaced, med palmer og
hengende creepers i full blomst, strålende som juvelnettet;
Også et herlig lotusbasseng finnes for deg.

Uansett blomstrende planter er det som vokser i vann, og trær som er
på land, de som er kjent i den menneskelige verden og himlene, finnes
alle i din bolig.

Av hvilken beroligende og selvbeherskelse er dette resultatet? Ved frukten av hvilken gjerning har du oppstått her? Hvordan kom dette herskapshuset til å bli besatt av deg? Fortell det fullt, O dame med tykke øyenvipper.

[Sesavati:]

Hvordan det kommer til å bli besatt av meg, dette herskapshuset med sine flokker av hegre, påfugler og partridges; Og besøkes av himmelske vannfugler og kongelig gjess; Rystende med fuglens skrik, ender og kuckoer;

Inneholder dykkere sorter av creepers, blomster og trær; Med trompetblomst, rose-eple og asoka trær - nå hvordan dette herskapshuset kom til å bli besatt av meg, vil jeg fortelle deg. Hør, ærverdig herre.

I den østlige delen av det utrolige landet Magadha er det en landsby som heter Nalaka, ærverdig herre. Der bodde jeg tidligere som svigerdatter, og de kjente meg der som Sesavati.

Spredning av blomsterblomster glede Jeg æret ham dyktig i gjerninger
og tilbedt av gud og menn, den store Upatissa [1] som har oppnådd den
umenneskelige slokkingen.

Etter å ha tilbedt ham gått til den ultimate bourn, kom den
fremtredende seeren med sin siste kropp, ved å forlate min menneskelige
form, til (den himmelske) av den tretti (tre) og bodde på dette stedet.
Merknader

1.
    
Det personlige navnet til Sariputta, som sies å ha kommet opprinnelig fra Nalaka.

https://www.youtube.com/watch?v=E1xLj_7GahY
Buddhas fantastiske ord. Det er virkelig fantastisk! {} sitater
Ordene som er sagt av Buddha er faktisk en stor velsignelse for hele verden. Vennligst del denne videoen etter at du har sett den. Vennligst nyt hele videoen …

Ordene som er sagt av Buddha er faktisk en stor velsignelse for hele verden. Vennligst del denne videoen etter at du har sett den.
Vennligst nyt hele videoen og slapp av.

Det anbefales at du deler det på samme måte.
_ / \ _

koder,
Buddha sitater om kjærlighet. Buddha
sitater på fred, buddha sitater på fredelige, fredelige buddha sitater,
buddhisme, fred, kjærlighet, harmoni, natur, buddha på fred, fredelige
sitater, inspirerende sitater, sitater om kjærlighet, lidenskap, beste
religion på jorden, beste sitater, største mann
Å gå, beste lærer, sitater på kjærlighet, buddha sitater på
kjærlighet, buddha sitater på fred, buddha sitater på hjerte, buddha
sitater på tankene, buddha sitater på livet, buddha sitater på lidelse
Buddha Quotes - De mest inspirerende Buddha Quotes
Sitater fra den våkne
Tidløse sitater fra Buddha
Buddha sitater å leve av
Buddha sitater og undervisning fra Buddha
Visdom av Buddha
Buddhistiske sitater
Buddha topp sitater

https://www.youtube.com/watch?v=lGwElQKvBt4

Tekst india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
https://www.youtube.com/watch?v=d_dlUN_FHm4
25 MILLION DOLLAR MEDITERRANEAN ESTATE - Luksus Mansion Tour i Atlanta Georgia
25 millioner dollar Middelhavet eiendom i Atlanta …
youtube.com

http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    Last ned historier om himmelske herskapshus fra Vimanavatthu [P.D.F] 5) Klassisk


71) Classical Pashto
71) کلاسیکي ناروې

2233 Sat May 20 2017 لوست
له

د شییان
JCMesh J د الفبا لیک انيميشن ClipartMesh C د الفبا لیک انيميشن Clipart

انسایټ-Net-Hi Tech راډيو د ازادو انيميشن Clipart لائن A1 (ويښ يو) Tipitaka د څیړنې او تمرین پوهنتون
په عيني شکل (FOA1TRPUVF)

http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

د سولې پيغام

د می په Harshith او د 23rd ټولو زېږېدلی May د هولي د بودا Poornima monthy په میاشت کې تل خوښ وي، ښه او خوندي!
ښايي د ټولو ژوند اوږد!
کېدای شي په ټولو ځل لري ارام، ارام، د خبرتیا او پاملرنې سره د یو روښانه درک سره چې هر څه په کتابتون کې!

Sesavati: Sesavati د مشرتوب

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

vv 3.7
PTS: vv 647-658
Sesavati: Sesavati د مشرتوب
د Pali له خوا ژباړل
John D. ایرلنډ
© 2005

[Vangisa:]

زه په دې delightful او ښکلی مشرتوب، د ډېرو یو رنګ د خپلو سطحي وګورئ، سوځول سره کریستال او د ګنبذی سره د سپينو زرو او سرو زرو. يو ښه proportioned ماڼۍ، لرلو gateways، او وې سره د سرو شګو.

لکه څرنګه چې د لس د لارښوونو په اسمان کې د مني د زره-rayed لمر په څېر
روښانه، تياره ناوړو، نو دا ستاسو د مشرتوب د سترگو کوي، د شپې په تیاره کې
یوه دشتو د لوګي-crested اور په شان.

دا لکه د ضربات، ښکلي د سترګو، په فضا کې وځنډول dazzles. سره د لوت، drum، او cymbals د موسيقۍ د کرکېټ، د درنښت دا مشرتوب په جلال اندرا د ښار لاتو د.

سپين او سور او آبي lotuses، یاسمین، او نورو ګلانو شته دي؛ SAL ونو او ګل asokas پراخې، او د هوا سره د fragrances بیلابیلو ډک.

خوږ
Scented ونو، breadfruits، لادن د څانګو interlaced، سره د خرما د ونو او
په بشپړ ډول د غوړيدلو، ځلانده لکه jeweled جالۍ زوړند پاشي؛
هم د تاسو لپاره یو delightful نيلوفر د حوض موجود دی.

هر ګل لرونکو نباتاتو شته دي چې په اوبو او نمو کوي، او هغه ونې چې په
ځمکه دي، هغه کسان چې په د بشري نړۍ او د اسمانونو پېژندل، ټول په خپل
دهستوګنې شتون لري.

د هغه څه calming او ځان زغم څخه دا پایله؟ د ميوو د هغه څه عمل تاسو دلته مسأ؟ دغه مشرتوب څنګه راشي او تاسو له خوا درلودل شي؟ په بشپړ ډول، اې سره د غليظ eyelashes ابۍ دا ووایئ.

[Sesavati:]

دا څنګه راشي له خوا ماته درلودل شي، دغه مشرتوب سره د herons، طاوس، او partridges د خپلو رمو؛ او د اسماني د اوبو د Fowl او شاهي قاز تګ راتګ؛ سره د الوتونکو، د مرغاوۍ او cuckoos د ژړا د کرکېټ؛

پکې د پاشي، ګلانو او ونو divers ډولونه؛ سره شپيلۍ-ګل، د ګلابو-مڼه، او Asoka ونو - اوس څنګه دغه مشرتوب له خوا ماته درلودل شي راغی، زه به تاسو ته ووايم. غوږ، اسیب منونکي Sir.

د د د د Magadha ښه هېواد په ختیځه سیمه په يو کلي Nalaka په نامه، اسیب منونکي Sir شته. او هلته مي د پخوا په توګه يوه لور-in-قانون کې ژوند کوي او د دوی له ما هلته په توګه Sesavati پوهېدل.

Scattering flower-غوټۍ joyfully ما ورته په عملونه ماهر او د خدايانو او
نارینه عبادت ویاړم، د غوره Upatissa [1] چې د کورغم quenching درلودې.

په درلودلو سره د عبادت په هغه نهايي bourn تللي، د سترتوب او سيردريا
bearing هغه د تېر بدن، زما په بشري بڼه وځي ما ته (د جنت) د دیرش (مسافرت)
راغلل او چاپېريال کې د دې ځای.
یاداښتونه

1.
    
د Sariputta، چې وايي، د شخصي نوم ته په اصل کې له Nalaka راشي.

https://www.youtube.com/watch؟v=E1xLj_7GahY
د بودا د Wonderful لغاتونه. عجيبه خبره رښتيا !!! {} ویناوې
لغات د بودا له خوا د ده په حقیقت کې د ټولې نړۍ د یو لوی نعمت. مهرباني وکړئ په دې ویډیو کې شریک وروسته مو ولیدل چې دا. لطفا د بشپړ ویډیو خوند …

لغات د بودا له خوا د ده په حقیقت کې د ټولې نړۍ د یو لوی نعمت. مهرباني وکړئ په دې ویډیو کې شریک وروسته مو ولیدل چې دا.
لطفا د بشپړ ویډیو خوند او دمه وکړي.

دا سپارښتنه ده چې تاسو دا په همدې ډول سره شریک کړي.
_ / \ _

نښانونه،
د بودا په مينه له قوله. د
بودا د سولې له قوله، په سوله، سوله د بودا د يادي شوي، بوديزم، د سولې،
مینې، آهنګی، طبیعت، د بودا د سولې، سوله يادي شوي، بخشه يادي شوي، د بودا د
يادي په اړه تر ټولو غوره دين مينه، مينه، په ځمکه کې له قوله، تر ټولو
غوره يادي شوي، ستر سړی
ته تل مزل، ستر ښوونکی، د مينې پر مينه د بودا د يادي شوي، د سولې د بودا
د يادي شوي، په زړه کې د بودا د يادي شوي، په ذهن کې د بودا د يادي شوي، د
ژوند د بودا د يادي شوي، په کړاو د بودا د يادي له قوله،
د بودا له قوله - د زياتره الهام د بودا ویناوې
د ويښ يو ویناوې
د بودا څخه د ابدي يادي شوي
د بودا له قوله چې د ژوند
د بودا د يادي شوي او د لوست د بودا له
د بودا د حکمت
بودايي يادي شوي
د بودا د سر يادي شوي

https://www.youtube.com/watch؟v=lGwElQKvBt4

متن هند vimanavatthu 2 جیمز Kenneth پاول یوتیوب yhtra07cm 3000
https://www.youtube.com/watch؟v=d_dlUN_FHm4
د 25 مليونو ډالرو د مديترانې د معاملاتو د - آرایشي مشرتوب په اتلانتا جورجیا د لړی
په اتلانتا 25 مليونو ډالرو د مديترانې د معاملاتو د …
youtube.com

http://player.mashpedia.com/player.php؟ref=mashpedia&q=f4Bk9ex4L4k

    دانلود څخه Vimanavatthu [P.D.F] 5) کلاسیکي د اسماني ماڼيو خبرونه

72) Classical Persian

72) کلاسیک فارسی

2233 شنبه 2017 مه 20 درس
از جانب

پیشوا
JCMesh J حروف نامه انیمیشن ClipartMesh C حروف نامه انیمیشن نماهنگ

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در ویژوال فرمت (FOA1TRPUVF)

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پیام صلح

مه Harshith و همه در 23 متولد May ماه ماهی که گذشت هولی بودا Poornima تا کنون شاد، خوب و مطمئن!
ممکن است تمام زندگی طولانی!
ممکن است همه تا به حال آرام، آرام، هشدار و توجه با درک روشنی که همه چیز در حال تغییر است داشته باشد!

عمارت Sesavati است: Sesavati

http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

VV 3.7
امتیاز: VV 647-658
عمارت Sesavati است: Sesavati
از پالی و ترجمه
جان دی ایرلند
© 2005

[Vangisa:]

من می بینم این عمارت لذت بخش و زیبا، سطح آن از بسیاری از رنگ، به آتش کشیده با کریستال و مسقف با نقره و طلا. به خوبی متناسب کاخ، در اختیار داشتن دروازه، و پوشیده شده با شن و ماسه طلایی.

همانطور که خورشید هزار RAYED در پاییز در آسمان می درخشد در ده جهت، رفع
تاریکی، بنابراین آیا این تب و تاب بودن عمارت خود را، مانند یک آتش دود
کاکل دار فروزان در تاریکی شب.

این خیره چشم مانند رعد و برق، زیبا، معلق در فضا. توجهی با موسیقی از عود، طبل، و سنج، این عمارت از شما رقیب شهرستان ایندرا در شکوه و عظمت.

lotuses سفید و قرمز و آبی، گل یاس، و گل های دیگر وجود دارد. شکوفایی درختان SAL و asokas گل، و هوا با انواع رایحه پر شده است.

درختان
شیرین معطر، breadfruits، شاخه لادن در هم آمیختن، با درختان نخل و
خزندگان حلق آویز در شکوفه کامل، با شکوه مانند شبکه نگین؛
همچنین یک استخر نیلوفر آبی لذت بخش برای شما وجود دارد.

هر چه از گیاهان گلدار هستند که رشد در آب وجود دارد، و درختان که بر روی
زمین هستند، کسانی که شناخته شده در جهان انسان و آسمان ها، همه در مکان
شما وجود داشته باشد.

از چه آرام بخش و خویشتن داری این نتیجه است؟ با میوه های چه عمل شما بوجود آمده است؟ چگونه این عمارت آمده است به شما برخوردار شود؟ به او بگویید به طور کامل، O بانوی با مژه های ضخیم.

[Sesavati:]

چگونه آمده است که به من برخوردار شود، این عمارت با گله خود را از حواصیل، طاووس، و کبک. و آباد توسط آسمانی آب مرغ شاخدار و غازها سلطنتی؛ توجهی با فریاد از پرندگان، اردک و فاخته ها؛

حاوی غواصان انواع خزندگان، گل ها و درختان. با ترومپت گل، گل رز، سیب، و درختان آشوکا - در حال حاضر این عمارت آمد به من برخوردار شود، من به شما بگویم. گوش دادن، آقا محترم.

در منطقه شرق کشور بسیار خوبی از ماگدها است یک روستای به نام Nalaka، آقا محترم وجود دارد. وجود دارد من که قبلا به عنوان یک دختر در قانون زندگی می کردند و آنها به من وجود دارد به عنوان Sesavati می دانستند.

پراکندگی گل شکوفه های شادی من به او افتخار ماهر در اعمال و پرستش
خدایان و مردان، بزرگ [1] Upatissa که رفع بی اندازه به دست آمده است.

پس از پرستش او را به سرحد نهایی رفته، بینا برجسته بلبرینگ آخرین بدن
خود، در ترک شکل انسانی من به (بهشت) سی (سه) آمد و ساکن این محل است.
یادداشت

1.
    
نام شخصی Sariputta، که گفته شده است که در اصل از Nalaka آمده اند.

https://www.youtube.com/watch؟v=E1xLj_7GahY
کلمات شگفت انگیز بودا است. شگفت انگیز آن واقعا !!! {به نقل از}
واژه های گفته شده توسط بودا است که در واقع یک نعمت بزرگ برای تمام جهان است. لطفا این ویدیو را به اشتراک بگذارید بعد از شما آن را دیده اند. لطفا لذت بردن از ویدیو کامل …

واژه های گفته شده توسط بودا است که در واقع یک نعمت بزرگ برای تمام جهان است. لطفا این ویدیو را به اشتراک بگذارید بعد از شما آن را دیده اند.
لطفا این ویدئو را کامل لذت بردن و استراحت.

توصیه می شود که شما آن را به اشتراک بگذارید به همین ترتیب.
_ / \ _

برچسب ها،
بودا به نقل از عشق است. بودا
به نقل از صلح، به نقل از بودا در نقل قول صلح آمیز، بودا صلح آمیز،
بودیسم، صلح، عشق، هماهنگی، طبیعت، بودا در صلح، به نقل از صلح آمیز، به
نقل از الهام بخش، نقل قول در مورد عشق، شور، بهترین دین بر روی زمین،
بهترین به نقل از، بزرگترین مرد
تا کنون راه رفتن، بزرگترین معلم، به نقل از عشق، به نقل بودا در عشق، به
نقل بودا در صلح، به نقل از بودا بر روی قلب، به نقل از بودا در ذهن، به
نقل از بودا در زندگی، به نقل از بودا در درد و رنج
بودا نقل قول - بیشترین نقل قول های الهام بودا
به نقل از یک بیدار
نقل قول های بی انتها از بودا
بودا به نقل از زندگی
نقل قول بودا و آموزش را از بودا
حکمت بودا
نقل قول بودایی
نقل قول بالا بودا

https://www.youtube.com/watch؟v=lGwElQKvBt4

متن هند vimanavatthu 2 جیمز کنت پاول یوتیوب yhtra07cm 3000
https://www.youtube.com/watch؟v=d_dlUN_FHm4
25 میلیون دلار املاک و مدیترانه ای - لوکس عمارت تور در آتلانتا گرجستان
25 میلیون دلار مدیترانه و مستغلات در آتلانتا …
youtube.com

http://player.mashpedia.com/player.php؟ref=mashpedia&q=f4Bk9ex4L4k

    دانلود داستان های آسمانی طنز از Vimanavatthu [P.D.F] 5)
کلاسیک

73) Classical Polish
73) Klasyczny polski

2233 Sob 20 maja 2017 Lekcja
od

Rektor
JCMesh J Alfabety Arkusz Animacji Litera Klawiatura C Alphabets Clipart

INSIGHT-NET-Hi Tech Radio Darmowe animacje Clipart Online A1 (Awakened One) Tipiṭaka Research & Practice University
W formacie wizualnym (FOA1TRPUVF)

Http://greetingsforever.tuparada.com/card/peace-message/22880/1859-1864

Peace wiadomość

Niech Harshith i wszystkie urodzone 23 maja maja miesiąca Holi Buddha Poornima monthy będą szczęśliwe, dobrze i bezpiecznie!
Niech wszyscy żyją długo!
Niech wszyscy spokojnie, cicho, czujnie i uważnie, z wyraźnym zrozumieniem, że wszystko się zmienia!

Sesavati: Dwór Sesavati

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Dwór Sesavati
Tłumaczone z Pali przez
John D. Irlandia
© 2005

[Vangisa:]

Widzę tę wspaniałą i piękną rezydencję, jej powierzchnię o wielu kolorach, blask kryształu i pokryte srebrem i złotem. Dobrze proporcjonalny pałac, posiadający bramy i rozsypany złotym piaskiem.

Gdy tysiąclecia słońce jesienią świeci na niebie w dziesięciu
kierunkach, rozwiewając ciemność, tak czyni to twoja rezydencja, która
świeci jak rozżarzone, dymiące ogień w ciemności nocy.

To oślepia oko jak błyskawica, piękne, zawieszone w kosmosie. Wznosząc się z muzyką lutni, bębna i talerzy, ta rezydencja rywalizuje z miastem Indry w chwale.

Tam są białe, czerwone lotosy, jaśminy i inne kwiaty; Kwitnące drzewa sal i kwitnące asokasy, a powietrze napełniane jest różnymi zapachami.

Słodko
pachnące drzewa, chlebowe owoce, oblewane gałęzie przeplatają się, z
palmami i wiszącymi pnączami w pełnym rozkwicie, chwalebnymi, jak
klejnotymi sieciami;
Również dla Ciebie wspaniały basen lotosowy.

Cokolwiek kwitną rośliny, które rosną w wodzie, a drzewa, które są na
lądzie, te znane w ludzkim świecie i niebiosach, istnieją w Twoim
miejscu zamieszkania.

Z tego, co uspokajający i przymusowy jest taki wynik? Przez owoc tego, co zdarzyło się tutaj? Jak ta posiadłość przychodzi do posiadania przez ciebie? Powiedz to w całości, o pani z grubymi rzęsami.

[Sesavati:]

Jak mi się przydarzyło, ta posiadłość wraz ze stadami czapli, paw i kuropatwy; I uczęszczane przez niebiańskie ptactwo wodne i królewskie gęsi; Rozbrzmiewając okrzykami ptaków, kaczek i kukułek;

Zawierające różnorodne odmiany pnącza, kwiaty i drzewa; Z kwiatem trąbki, różą jabłkiem i drzewem asoki - teraz, jak ta posiadłość przyszła do mnie opętana, powiem ci. Posłuchaj, czcigodny panie.

We wschodnim regionie doskonałego kraju Magadha jest wieś Nalaka, czcigodny panie. Tam mieszkałem kiedyś jako synową i znali mnie jako Sesavati.

Rozpraszanie kwiatów kwiatowych radośnie uhonorowałem go
umiejętnościami w czynach i czczonymi przez bogów i ludzi, wielką
Upatissę [1], która osiągnęła niezliczone wygaszanie.

Czcząc go, poszedł do ostatecznego płomienia, wybitnego widzącego,
który miał ostatnie ciało, pozostawiając ludzką postać, którą
przyszedłem (trzydzieści) (trzy) i zamieszkuję to miejsce.
Uwagi

1.
    
Osobista nazwa Sariputta, która pochodzi z Nalaka.

Https://www.youtube.com/watch?v=E1xLj_7GAHY
Wspaniałe słowa Buddy. Jego Niesamowite naprawdę !!! {Quotes}
Słowa wypowiedziane przez Buddę są wielkim błogosławieństwem dla całego świata. Udostępnij ten film po obejrzeniu go. Proszę cieszyć się pełnym filmem …

Słowa wypowiedziane przez Buddę są wielkim błogosławieństwem dla całego świata. Udostępnij ten film po obejrzeniu go.
Proszę cieszyć się pełnym filmem i zrelaksować się.

Zaleca się, abyś to dzielił.
_ / \ _

Tagi,
Budda cytuje miłość. Budda
na spokoju, spokojne cytaty, inspirujące cytaty, cytaty o miłości,
pasji, najlepszej religii na ziemi, najlepszych cytatach, największym
człowieku, buddyzmie na temat spokoju, pokojowych cytatów Buddy,
buddyzmu, pokoju, miłości, harmonii, przyrody
Kiedykolwiek chodzić, największy nauczyciel, cytaty na temat miłości,
cytaty z Buddy na temat miłości, cytaty z Buddy na temat pokoju, cytaty
buddy na sercu, cytaty z buddy na uwadze, cytaty z Buddy na temat życia,
cytaty z Buddhy na temat cierpienia
Buddha Quotes - najbardziej inspirujące cytaty Buddy
Cytaty z Awaken
Ponadczasowe cytaty z Buddy
Budda cytuje żyć
Budda cytuje i naucza od Buddy
Mądrość Buddy
Buddyjskie cytaty
Budda cytuje

Https://www.youtube.com/watch?v=lGwElQKvBt4

Tekst india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
Https://www.youtube.com/watch?v=d_dlUN_FHm4
25 MLR DOLARARNE JEDNOSTKI ŚRÓDZIEMNE - luksusowy rezydencja szlakowa w Atlancie Georgia
25 milionów dolarów Nieruchomości Morza Śródziemnego w Atlancie …
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    Pobierz Historie niebiańskich dworów z Vimanavatthu [P.D.F] 5) Klasyczne



74) Classical Portuguese

2233 Sáb 20 maio 2017 LIÇÃO
a partir de

Reitor
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Mensagem de paz

May Harshith e todos nascidos em 23 de maio o mês de Holi Buddha Poornima monthy seja sempre feliz, bem e seguro!
Que todos vivam por muito tempo!
Que todos tenham calma, silêncio, alerta e atenção com uma compreensão clara de que tudo está mudando!

Sesavati: Mansão de Sesavati

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
Sesavati: Mansão de Sesavati
Traduzido do Pali por
John D. Ireland
© 2005

[Vangisa:]

Vejo essa mansão deliciosa e bonita, sua superfície de muitas cores, em chamas de cristal e coberta de prata e ouro. Um palácio bem proporcionado, possuindo portas de entrada e coberto de areia dourada.

À medida que o sol de mil raios no outono brilha no céu nas dez
direções, dissipando a escuridão, assim como isso, sua mansão brilha,
como um fogo ardente e cheio de fumaça na escuridão da noite.

Isso deslumbra o olho como um raio, lindo, suspenso no espaço. Resounding com a música de alaúde, tambor e pratos, esta mansão sua rivaliza com a cidade de Indra em glória.

Lócios brancos e vermelhos e azuis, jasmim e outras flores estão lá; Flores sal florescendo e asokas floridas, e o ar é preenchido com uma variedade de fragrâncias.

Árvores
aromatizadas, ramos de pão, ramos carregados entrelaçados, com
palmeiras e trepadeiras penduradas em plena floração, gloriosas como
redes de jóias;
Também existe uma deliciosa piscina de lótus para você.

Quaisquer plantas florescentes que cresçam em água, e árvores que
estão em terra, conhecidas no mundo e nos céus humanos, existem em sua
morada.

De que calmante e autocontrole é esse o resultado? Pelo fruto de que ação você surgiu aqui? Como essa mansão veio a ser possuída por você? Diga-o na íntegra, ó senhora com cílios grossos.

[Sesavati:]

Como é possuído por mim, esta mansão com seus rebanhos de garças, pavões e perdizes; E frequentada por aves de água celestiais e gansos reais; Ressoando com os gritos dos pássaros, dos patos e dos cucos;

Contendo várias variedades de trepadeiras, flores e árvores; Com flores de trompete, rosa-maçã e asoka - agora como essa mansão veio a ser possuída por mim, eu vou te dizer. Ouça, senhor venerável.

Na região leste do excelente país de Magadha, há uma aldeia chamada Nalaka, venerável senhor. Lá morava anteriormente como uma nora e eles me conheciam lá como Sesavati.

Dispersando flores floresce com alegria, o honrei com habilidade em
ações e adorado por deuses e homens, a grande Upatissa [1] que alcançou o
tremor imensurável.

Tendo venerado ele para o último bourn, o vidente eminente que traz
seu último corpo, ao deixar minha forma humana, cheguei (o céu) dos
trinta (três) e habitamos esse lugar.
Notas

1.
    
O nome pessoal de Sariputta, que é dito ter vindo originalmente de Nalaka.

Https://www.youtube.com/watch?v=E1xLj_7GahY
Palavras maravilhosas de Buda. É incrível realmente !!! {Citações}
As palavras faladas pelo Buda são realmente uma grande benção para o mundo inteiro. Compartilhe este vídeo depois de assisti-lo. Aproveite o vídeo completo …

As palavras faladas pelo Buda são realmente uma grande benção para o mundo inteiro. Compartilhe este vídeo depois de assisti-lo.
Aproveite o vídeo completo e relaxe.

Recomenda-se que você compartilhe o mesmo.
_ / \ _

Tag,
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Texto india vimanavatthu 2 james kenneth powell youtube yhtra07cm 3000
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25 MILLIONS DOLLAR MEDITERRANEAN ESTATE - Luxury Mansion Tour em Atlanta, Geórgia
Bairro Mediterrâneo de 25 milhões de dólares em Atlanta …
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    Baixar Stories of Heavenly Mansions do Vimanavatthu [P.D.F] 5) Classical

75) Classical Punjabi
75) ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ

2233 ਸ਼ਥ 20 ਮਈ 2017 ਪਾਠ
ਤੋਂ

ਰੀੈਕਟਰ
JCMesh J ਅਲਫਾਬੈਟਸ ਪੱਤਰ ਐਨੀਮੇਸ਼ਨ ਕਲਿਪਸਟਮੈਸ਼ C ਅੱਖਰ ਪੱਤਰ ਐਨੀਮੇਸ਼ਨ ਕਲਿਪਰਟ

ਇਨਸਾਈਟ-ਨੈੱਟ-ਹਾਈਟ ਟੈਕ ਰੇਡੀਓ ਮੁਫ਼ਤ ਐਨੀਮੇਸ਼ਨ ਕਲੀਪਾਰਟ ਔਨਲਾਈਨ A1 (ਅਕਵਾਇਡ ਵਨ) ਟਾਇਪਕਾਂ ਰਿਸਰਚ ਐਂਡ ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ
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ਪੀਸ ਸੁਨੇਹਾ

ਹਰਸ਼ਿਥ ਅਤੇ ਸਾਰੇ 23 ਮਈ ਨੂੰ ਹੋਏ ਹੋਲੀ ਬੁਧਨੀ ਪੂਰਨਮਾ ਮਹੀਨੇ ਦੇ ਮਹੀਨੇ ਕਦੇ ਵੀ ਖੁਸ਼, ਚੰਗੀ ਅਤੇ ਸੁਰੱਖਿਅਤ ਰਹੇ!
ਸਾਰੇ ਲੰਮੇ ਰਹੋ!
ਸਭ ਕੁਝ ਕਦੇ ਵੀ ਸ਼ਾਂਤ, ਚੁੱਪ, ਚੇਤਾਵਨੀ ਅਤੇ ਸਪੱਸ਼ਟ ਸਮਝ ਨਾਲ ਧਿਆਨ ਦੇਵੇ ਕਿ ਹਰ ਚੀਜ਼ ਬਦਲ ਰਹੀ ਹੈ!

ਸੇਸਵਤੀ: ਸੇਸਵਟੀ ਦਾ ਮਹਿਲ

Http://www.accesstoinsight.org/tipitaka/kn/vv/vv.3.07.irel.html

Vv 3.7
PTS: Vv 647-658
ਸੇਸਵਤੀ: ਸੇਸਵਟੀ ਦਾ ਮਹਿਲ
ਪਾਲੀ ਦੁਆਰਾ ਅਨੁਵਾਦ ਕੀਤਾ ਗਿਆ
ਜੌਹਨ ਡੀ. ਆਇਰਲੈਂਡ
© 2005

[ਵੈਂਜਿਸਾ:]

ਮੈਂ
ਇਸ ਸ਼ਾਨਦਾਰ ਅਤੇ ਸੁੰਦਰ ਮਹਿਲ ਨੂੰ ਵੇਖਦਾ ਹਾਂ, ਇਸ ਦੀ ਸਤਹਿ ਨਾਲ ਭਰਿਆ ਰੰਗ, ਸਫੈਦ
ਦੇ ਨਾਲ ਸੜਿਆ ਹੋਇਆ ਅਤੇ ਚਾਂਦੀ ਅਤੇ ਸੋਨੇ ਨਾਲ ਛੱਤਿਆ ਹੋਇਆ ਹੈ.
ਇੱਕ ਵਧੀਆ ਅਨੁਪਾਤਕ ਮਹਿਲ, ਗੇਟਵੇ ਰੱਖਣੇ, ਅਤੇ ਸੁਨਹਿਰੀ ਰੇਤ ਨਾਲ ਬਣੇ ਹੁੰਦੇ ਹਨ.

ਜਿਵੇਂ ਕਿ ਦਸ ਦਰਜੇ ਦੀ ਪਤਝੜ ਵਿੱਚ ਸੂਰਜ ਦੀ ਹਜ਼ਾਰਾ ਰੇਖਾ ਧੁੱਪ ਵਿਚ ਚਮਕਦੀ ਹੈ,
ਜਿਵੇਂ ਕਿ ਹਨੇਰੇ ਨੂੰ ਦੂਰ ਕੀਤਾ ਗਿਆ ਹੈ, ਉਸੇ ਤਰ੍ਹਾਂ ਰਾਤ ਨੂੰ ਰਾਤ ਦੇ ਹਨੇਰੇ ਵਿਚ
ਧੂੰਏ ਦੇ ਧੂੰਆਂ ਨਾਲ ਭਰੇ ਹੋਏ ਅੱਗ ਵਾਂਗ.

ਇਹ ਅੱਖ ਦੀ ਤਰ੍ਹਾਂ ਅੱਖਾਂ ਨੂੰ ਰੌਸ਼ਨ ਕਰਦੀ ਹੈ ਜਿਵੇਂ ਕਿ ਬਿਜਲੀ, ਸੁੰਦਰ, ਸਪੇਸ ਵਿੱਚ ਮੁਅੱਤਲ. ਲੂਟ, ਡ੍ਰਮ ਅਤੇ ਛੈਣੇ ਦੇ ਸੰਗੀਤ ਨਾਲ ਭਰਪੂਰ, ਤੁਹਾਡੇ ਇਸ ਮਹਿਲ ਨੂੰ ਇੰਦਰ ਦੇ ਸ਼ਹਿਰ ਦੀ ਸ਼ਾਨ ਵਿਚ ਵਿਰੋਧੀ ਦੱਸਿਆ ਗਿਆ ਹੈ.

ਵ੍ਹਾਈਟ ਅਤੇ ਲਾਲ ਅਤੇ ਨੀਲੇ ਕਮਲ, ਜੈਸਮੀਨ, ਅਤੇ ਹੋਰ ਫੁੱਲ ਉੱਥੇ ਹਨ; ਖਿੜੇ ਹੋਏ ਸਲ ਦਰੱਖਤ ਅਤੇ ਫੁੱਲ ਦੇ ਆਸ਼ਕਾਂ, ਅਤੇ ਹਵਾ ਵੱਖ-ਵੱਖ ਤਰ੍ਹਾਂ ਦੀਆਂ ਸੁਗੰਧੀਆਂ ਨਾਲ ਭਰਿਆ ਹੋਇਆ ਹੈ.

ਮਿੱਠੇ
ਸੁਗੰਧਿਤ ਦਰਖ਼ਤਾਂ, ਬਟਰਫੁਇਟਸ, ਲਾਰੀਆਂ ਟਾਹਣੀਆਂ, ਖਜੂਰ ਦੇ ਦਰਖ਼ਤਾਂ ਦੇ ਨਾਲ, ਅਤੇ
ਪੂਰੇ ਖਿੜ ਵਿਚ ਲਟਕਣ ਵਾਲੀਆਂ ਲਾੜੀਆਂ, ਜਵਾਲਦਾਰ ਜੈਟ ਵਰਗੇ ਸ਼ਾਨਦਾਰ;
ਤੁਹਾਡੇ ਲਈ ਇਕ ਸ਼ਾਨਦਾਰ ਕਮਲ ਪੂਲ ਵੀ ਮੌਜੂਦ ਹੈ.

ਜੋ ਫੁੱਲਾਂ ਦੇ ਫੁੱਲ ਹਨ ਉਥੇ ਪਾਣੀ ਵਿਚ ਵਧਦੇ ਹਨ, ਅਤੇ ਧਰਤੀ ਉੱਤੇ ਰਹਿੰਦੇ ਦਰਖ਼ਤ,
ਜਿਹੜੇ ਮਨੁੱਖੀ ਸੰਸਾਰ ਅਤੇ ਆਕਾਸ਼ ਵਿਚ ਜਾਣੇ ਜਾਂਦੇ ਹਨ, ਸਾਰੇ ਤੁਹਾਡੇ ਘਰ ਵਿਚ
ਮੌਜੂਦ ਹਨ.

ਇਸ ਦਾ ਨਤੀਜਾ ਕੀ ਹੈ ਸ਼ਾਂਤ ਅਤੇ ਸਵੈ ਸੰਜਮ? ਤੁਸੀਂ ਇੱਥੇ ਕਿਹੜੇ ਕੰਮ ਦਾ ਫਲ ਲਗਾਇਆ ਹੈ? ਇਹ ਮਹਿਲ ਕਿਵੇਂ ਤੁਹਾਡੇ ਕੋਲ ਆਇਆ? ਇਸ ਨੂੰ ਪੂਰੀ ਤਰਾਂ ਦੱਸੋ, ਹੇ ਮੋਟੇ ਦੀਪ eyelashes ਵਾਲੀ ਔਰਤ

[ਸੇਸਵਤੀ:]

ਇਹ ਮੇਰੇ ਲਈ ਆਉਣਾ ਕਿਵੇਂ ਬਣਦਾ ਹੈ, ਇਹ ਮਹਿਲ ਉਸ ਦੇ ਬਗ਼ੀਰਾਂ, ਮੋਰ ਅਤੇ ਅੰਸ਼ੂ ਦੇ ਝੁੰਡਾਂ ਨਾਲ; ਅਤੇ ਸਵਰਗੀ ਪਾਣੀ-ਪੰਛੀ ਅਤੇ ਸ਼ਾਹੀ geese ਦੁਆਰਾ ਅਕਸਰ; ਪੰਛੀ, ਖਿਲਵਾੜ ਅਤੇ ਕੁੱਕੂ ਦੇ ਰੋਣ ਨਾਲ ਭਰਪੂਰ;

ਸਲਾਖਰਾਂ, ਫੁੱਲਾਂ ਅਤੇ ਦਰੱਖਤਾਂ ਦੀਆਂ ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਕਿਸਮਾਂ; ਤੁਰਕੀ-ਫੁੱਲ, ਗੁਲਾਬ-ਸੇਬ ਅਤੇ ਅਸ਼ੋਕਾ ਰੁੱਖਾਂ ਨਾਲ - ਹੁਣ ਮੇਰੇ ਲਈ ਇਹ ਮਹਿਲ ਕਿਵੇਂ ਆਇਆ, ਮੈਂ ਤੁਹਾਨੂੰ ਦੱਸਾਂਗਾ. ਸੁਣੋ, ਸਤਿਕਾਰਯੋਗ ਸਰ.

ਮਗਧ ਦੇ ਸ਼ਾਨਦਾਰ ਦੇਸ਼ ਦੇ ਪੂਰਬੀ ਖੇਤਰ ਵਿਚ ਇਕ ਪਿੰਡ ਹੈ ਜਿਸ ਨੂੰ ਨਾਲਕ ਕਿਹਾ ਜਾਂਦਾ ਹੈ, ਸ਼ਾਨਦਾਰ ਸਰ ਹੈ. ਉੱਥੇ ਮੈਂ ਪਹਿਲਾਂ ਇਕ ਪੁਤਰੀ ਸੀ ਅਤੇ ਉਹ ਮੈਨੂੰ ਉੱਥੇ ਸੇਸਵਤੀ ਦੇ ਤੌਰ ‘ਤੇ ਜਾਣਦੇ ਸਨ.

ਫੁੱਲਾਂ ਦੇ ਫੁੱਲਾਂ ਨੂੰ ਖਿਲਾਰ ਕੇ ਮੈਂ ਖੁਸ਼ੀ ਨਾਲ ਉਸ ਦੇ ਕੰਮਾਂ ਵਿੱਚ ਹੁਨਰਮੰਦ
ਹੋ ਗਿਆ ਅਤੇ ਦੇਵਤਿਆਂ ਅਤੇ ਆਦਮੀਆਂ ਦੁਆਰਾ ਪੂਜਾ ਕੀਤੀ, ਮਹਾਨ ਉਪਿਤਾਸਿਸ [1], ਜਿਸ ਨੇ
ਬੇਅੰਤ ਸ਼ਮੂਆ ਪ੍ਰਾਪਤ ਕਰ ਲਿਆ ਹੈ.

ਉਸ ਦੀ ਉਪਾਸ਼ਨਾ ਕਰਨ ਤੋਂ ਬਾਅਦ ਉਹ ਆਖਰੀ ਪਉੜੀ ਤੇ ਗਿਆ, ਜਿਸ ਨੇ ਆਪਣੇ ਆਖਰੀ ਸਰੀਰ
ਨੂੰ ਜਨਮ ਦਿੱਤਾ, ਜਿਸ ਨਾਲ ਮੈਂ ਮਨੁੱਖੀ ਰੂਪ ਨੂੰ ਛੱਡਿਆ, ਮੈਂ ਤੀਹ (ਤਿੰਨ) ਦੇ
(ਆਕਾਸ਼ ਦੇ) ਆ ਗਏ ਅਤੇ ਇਸ ਜਗ੍ਹਾ ਵਿੱਚ ਵੱਸੇ.
ਨੋਟਸ

1.
    
ਕਿਹਾ ਜਾਂਦਾ ਹੈ ਕਿ ਸਰੂਪੁਤਾ ਦਾ ਨਿੱਜੀ ਨਾਮ, ਜਿਸ ਨੂੰ ਮੂਲ ਰੂਪ ਵਿਚ ਨਾਲਕ ਨੇ ਆਉਣਾ ਹੈ.

Https://www.youtube.com/watch?v=E1xLj_7GahY
ਬੁੱਧ ਦੇ ਸ਼ਾਨਦਾਰ ਸ਼ਬਦ ਇਹ ਬਹੁਤ ਵਧੀਆ ਹੈ !!! {ਹਵਾਲੇ}
ਬੁੱਧੀ ਦੁਆਰਾ ਬੋਲੇ ​​ਗਏ ਸ਼ਬਦ ਸੱਚ-ਮੁੱਚ ਸਾਰੇ ਸੰਸਾਰ ਲਈ ਬਹੁਤ ਵੱਡਾ ਬਖਸ਼ਿਸ਼ ਹੈ. ਕਿਰਪਾ ਕਰਕੇ ਇਸ ਨੂੰ ਦੇਖੇ ਜਾਣ ਤੋਂ ਬਾਅਦ ਇਸ ਵੀਡੀਓ ਨੂੰ ਸਾਂਝਾ ਕਰੋ. ਕਿਰਪਾ ਕਰਕੇ ਪੂਰੀ ਵੀਡੀਓ ਦਾ ਅਨੰਦ ਮਾਣੋ …

ਬੁੱਧੀ ਦੁਆਰਾ ਬੋਲੇ ​​ਗਏ ਸ਼ਬਦ ਸੱਚ-ਮੁੱਚ ਸਾਰੇ ਸੰਸਾਰ ਲਈ ਬਹੁਤ ਵੱਡਾ ਬਖਸ਼ਿਸ਼ ਹੈ. ਕਿਰਪਾ ਕਰਕੇ ਇਸ ਨੂੰ ਦੇਖੇ ਜਾਣ ਤੋਂ ਬਾਅਦ ਇਸ ਵੀਡੀਓ ਨੂੰ ਸਾਂਝਾ ਕਰੋ.
ਕਿਰਪਾ ਕਰਕੇ ਪੂਰੀ ਵੀਡੀਓ ਦਾ ਆਨੰਦ ਮਾਣੋ ਅਤੇ ਆਰਾਮ ਕਰੋ.

ਇਹ ਸਿਫਾਰਸ਼ ਕੀਤੀ ਜਾਂਦੀ ਹੈ ਕਿ ਤੁਸੀਂ ਵੀ ਇਸ ਨੂੰ ਸ਼ੇਅਰ ਕਰੋ.
_ / \ _

ਟੈਗਸ,
ਪਿਆਰ ਤੇ ਬੁੱਤਾ ਦਾ ਹਵਾਲਾ ਬੁੱਢਾ
ਸ਼ਾਂਤੀ ਤੇ ਬਿੰਦੂ, ਸ਼ਾਂਤ, ਸ਼ਾਂਤੀਪੂਰਨ ਬੁੱਢੇ ਸੰਦਰਭ, ਬੋਧੀਵਾਦ, ਸ਼ਾਂਤੀ, ਪਿਆਰ,
ਸਦਭਾਵਨਾ, ਪ੍ਰਕ੍ਰਿਤੀ, ਸ਼ਾਂਤੀ ਤੇ ਬੁੱਧੀ, ਸ਼ਾਂਤੀਪੂਰਨ ਹਵਾਲੇ, ਪ੍ਰੇਰਣਾਦਾਇਕ
ਅਵਿਸ਼ਵਾਸਾਂ, ਪਿਆਰ, ਉਤਪਤੀ, ਧਰਤੀ ਉੱਤੇ ਬਿਹਤਰੀਨ ਧਰਮ, ਸਭ ਤੋਂ ਵਧੀਆ ਹਵਾਲੇ, ਮਹਾਨ
ਆਦਮੀ
ਪਿਆਰ ਕਰਨਾ, ਬੁੱਢੇ ਪਿਆਰ ਤੇ ਹਵਾਲੇ, ਬੁੱਢੇ ਪਿਆਰ ਤੇ ਹਵਾਲੇ, ਬੁੱਢੇ ਦਿਲਾਂ ਤੇ
ਹਵਾਲੇ, ਬੁੱਢੇ ਦਿਲਾਂ ਤੇ ਹਵਾਲੇ, ਬੁੱਢੇ ਜੀਵਨ ਤੇ ਬੁੱਧੀ, ਬੁੱਢੇ ਦੁੱਖਾਂ ਦਾ
ਪ੍ਰਗਟਾਵਾ
ਬੁੱਧ ਕਿਤੋਂ - ਸਭ ਤੋਂ ਪ੍ਰੇਰਨਾਦਾਇਕ ਬੁੱਧੀ ਹਵਾਲੇ
ਅਵਾਸੀਨ ਦਾ ਇੱਕ ਕੋਟਸ
ਬੁੱਢੇ ਤੋਂ ਅਕੁਸ਼ਲ ਕੋਟਸ
ਬੁੱਧੀ ਦੁਆਰਾ ਜੀਉਣ ਲਈ ਹਵਾਲੇ
ਬੁੱਧ ਨੇ ਬੁੱਧ ਤੋਂ ਹਵਾਲੇ ਅਤੇ ਉਪਦੇਸ਼ ਕੀਤਾ
ਬੁੱਧ ਦੀ ਵਿਲੱਖਣਤਾ
ਬੋਧੀ ਹਵਾਲੇ
ਬੁੱਧ ਸਿਖਰ ਦੇ ਕੋਟਸ

Https://www.youtube.com/watch?v=lGwElQKvBt4

ਟੈਕਸਟ ਇੰਡੀਆ ਵਿਮਾਨਤਾਸ਼ਟੂ 2 ਜੇਮਸ ਕੇਨੇਥ ਪੋਲੇਟ ਯੂਟਿਊਬ ਯਹਾਟ੍ਰੈਕ7 ਸੀਐਮ 3000
Https://www.youtube.com/watch?v=d_dlUN_FHm4
25 ਮਿਲੀਅਨ ਡਾਲਰ ਡਾਲਡਰਰਨਾਨ ਏਸਟੇਟ - ਅਟਲਾਂਟਾ ਜਾਰਜੀਆ ਵਿਚ ਲਗਜ਼ਰੀ ਮੇਨਿਸਨ ਟੂਰ
ਅਟਲਾਂਟਾ ਵਿੱਚ 25 ਮਿਲੀਅਨ ਡਾਲਰ ਮੈਡੀਟੇਰੀਅਨ ਐਸਟੇਟ …
Youtube.com

Http://player.mashpedia.com/player.php?ref=mashpedia&q=f4Bk9ex4L4k

    ਵਿਮਨਵਥੁ [ਪੀ.ਡੀ.ਐਫ.] ਤੋਂ ਸਵਰਗੀ ਮਹਾਸਚਿਆਂ ਦੀਆਂ ਕਹਾਣੀਆਂ ਡਾਊਨਲੋਡ ਕਰੋ 5) ਕਲਾਸੀਕਲ

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05/08/17
2222 Tue 09 May 2017 LESSON Tipitaka-Therigatha-Subha: The Goldsmith’s Daughter Manimekalai Transcript of Selections from Therigatha and Manimekhalai Selections from Therigatha and Manimekhalai The desecration of Buddhist temples in South India http://www.accesstoinsight.org/tipitaka/kn/thig/thig.13.05.than.html in 01) Classical English,92) Classical Tamil- செம்மொழி தமிழ்,
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 5:53 pm


2222 Tue 09 May 2017 LESSON

Tipitaka-Therigatha-Subha: The Goldsmith’s Daughter

Manimekalai

Transcript of Selections from Therigatha and Manimekhalai

Selections from Therigatha and Manimekhalai

The desecration of Buddhist temples in South India

http://www.accesstoinsight.org/tipitaka/kn/thig/thig.13.05.than.html

in 01) Classical English,92) Classical Tamil- செம்மொழி தமிழ்,
Tipitaka
Vinaya Pitaka
Sutta Pitaka
DN
MN
SN
AN
KN
Khp
Dhp
Ud
Iti
Sn
Abhidhamma

Khuddaka
Therigatha

Thig 13.5
PTS: Thig 339-367
Subha: The Goldsmith’s Daughter
translated from the Pali by
Thanissaro Bhikkhu
© 2000
“I was a child, with clean clothes,

when I first heard the Dhamma.

And within me, heedful,

was a break-through to the truth.

Then I arrived

at an enormous dissatisfaction

with all sensuality.

Seeing the danger

in self-identity,

I longed only

for renunciation.

Leaving my circle of relatives,

slaves, workers,

prosperous villages & fields,

delightful, enticing possessions,

I went forth,

abandoning not-insignificant wealth.

Having gone out through conviction

in the well-taught true Dhamma,

it wouldn’t be proper for me —

aspiring to nothingness —

having cast off gold & silver

to take them back.

Gold & silver

don’t buy Awakening,

don’t buy peace.

This (gold) isn’t proper for monks.

This isn’t noble wealth.

This is

greediness, intoxication,

delusion, bondage to dust,

suspicion, many troubles.

There’s no lasting stability here.

It’s to this extent that many, many men

— heedless, their hearts defiled —

opposing one another, create

conflicts, murder, bondage,

calamity, loss, grief, & lamentation.

Many misfortunes are seen

for those head-over-heels in sensuality.

So, my relatives:

Why do you, like enemies,

try to bind me to sensuality?

You know I’ve gone forth,

seeing the danger in sensuality.

Gold coin & bullion

can’t put an end to fermentations.

Sensuality is an enemy,

a murderer,

hostile, arrows & bonds.

So, my relatives:

Why do you, like enemies,

try to bind me to sensuality?

You know I’ve gone forth

with shaven head, wrapped in a patchwork cloak.

Leftover alms-scraps, gleanings,

a robe made from cast-off cloth:

That’s what’s proper for me —

the requisites of one with no home.

The great seers have rejected sensuality,

both human & divine.

Released are they, in the place of security.

Arrived are they, in unshakeable ease.

So may I not come into union

with sensuality, in which no shelter is found.

It’s an enemy, a murderer

— sensuality —

painful, like a mass of flame.

Greed:

an obstacle, fearful, threatened,

full of thorns,

very out-of-tune,

a great cause of delusion.

Sensuality:

a frightening attack,

like a snake’s head

in which fools delight —

blinded, run-of-the-mill.

Because many people in the world

are stuck in the mud of sensuality,

unknowing,

they don’t realize the end of birth & death.

Many people follow the path

to bad destinations

because of sensuality,

bringing disease on themselves.

Thus sensuality creates enemies.

It burns, is defiled.

It’s the bait of the world,

constraining, the bondage of death,

maddening, deceptive, agitating the mind.

It’s a net cast by Mara

for the defilement of living beings:

with endless drawbacks, much pain,

great poison,

giving little enjoyment, creating conflict,

drying up the good side (of the mind).

I, having caused much trouble like this

because of sensuality,

will not return to it,

as I always delight in Unbinding.

Doing battle with sensuality

in hopes of the cool state,

I will stay heedful, finding delight

in the ending of fetters.

I follow the path —

eightfold, straight,

griefless, stainless, secure —

over which great seers

have crossed.”

See this Subha, the goldsmith’s daughter,

standing firm in the Dhamma,

entering the imperturbable state,

doing jhana at the foot of a tree.

This is the eighth day of her going forth

confident, beautiful through the true Dhamma.

Trained by Uppalavanna,

she’s a three-knowledge woman

who’s left death behind;

freed from slavery, debtless,

a nun with developed faculties,

set loose from all ties,

her task done,

fermentation-free.

Sakka, lord of beings,

with his community of devas,

approaching her through supranormal power,

pays homage to her:

Subha the goldsmith’s daughter.

Notes: See MN 106. She has achieved restraint over her sense faculties, or that she has fully developed the faculties of conviction, persistence, mindfulness, concentration, and discernment. See. SN 48.10 and AN 4.37.

https://en.wikipedia.org/wiki/Manimekalai

Manimekalai

Topics in Tamil literature

Sangam Literature
The Five Great Epics of Tamil Literature
Silappatikaram    Manimekalai
Cīvaka Cintāmaṇi    Valayapathi
Kundalakesi   
Bhakthi Literature
Tevaram    Divya Prabandha
Tirumuṟai   
Tamil people
Sangam    Sangam landscape
Tamil history from Sangam literature    Ancient Tamil music
Manimekalai (Tamil: மணிமேகலை),by the poet Chithalai Chathanar, is one of The Five Great Epics of Tamil Literature according to later Tamil literary tradition.Manimekalai is a poem in 30 cantos. Its story is a sequel to another of the Five Great Epics, Silappatikaram, and tells the story of the conversion from Jainism to Buddhism of the daughter of Kovalan and Madhavi.

1 The Author and period of composition
2 The Epic
2.1 Setting
2.2 Notable characters
2.3 Disappearance of Kāveripattinam or Puhar
3 Buddhist School Affiliation
4 Survival of Text
5 Translations
6 Publishing in modern times
7 Criticism and Comparison
8 See also
9 References
10 Bibliography
The Author and period of composition

Was composed in the 6th century CE. According to Hikosaka (1989), Manimekalai was written between A.D. 890 and 950, an inference based on linguistic assessment.

The aim of the author, Cīttalai Cāttanār was to compare Buddhism favourably with the other prevailing religions in South India in order to propagate Buddhism. While exposing the weaknesses of the other contemporary Indian religions, he praises the Buddha’s Teaching, the Dhamma, as the most perfect religion.

The Epic

As a continuation of Silappatikaram (Tamil: சிலப்பதிகாரம்), this epic describes how Manimekalai, the beautiful daughter of Kovalan and Madhavi, follower of local deities later included in Hinduism, converts to Buddhism. According to the poem, Maṇimekalai studies the six systems of philosophy of Hinduism and other prevalent religions of the time and compares them to the teachings of the Buddha. She is most impressed with Buddhism which treats everyone equal with loving kindness and fraternity. Later, upon hearing doctrinal expositions from the Buddhist teacher Bhikkhu Aravaṇa Aḍigal, she becomes a dedicated Bhikkuni or Buddhist nun. Manimekhalai fully practices the Buddha’s teachings and attains the highest stage of Buddhist spiritual knowledge or attainment, i.e. she became an arhant. The Manimekhalai poem thus is an example of female spiritual empowerment within a culture wherein otherwise there were few options for women. Pandit Iyothee Thass (1845-1914) revealed more about Manimekalai as “Arachchelvi” (Female Arhant) and documented original poems written by Seeththalai Saththanar, which are not available in the Menimekalai edited by U.V. Swaminatha Iyer who allegedly left out some of the original poems.

The epic gives much information on the history of Tamil Nadu, Buddhism and its place during that period, contemporary arts and culture, and the customs of the times. The exposition of the Buddhist doctrine in the poem deals elegantly with the Four Noble Truths (ārya-satyāni), Dependent Origination (pratītyasamutpāda), mind (citta) and Buddhist practices like virtue (Śīla) and non-violence (ahimsa).

Setting

The poem is set in both the harbour town of Kāveripattinam, the modern town of Poompuhar in Tamil Nadu, and in Nainatheevu of NākaNadu, a small sandy island of the Jaffna Peninsula in modern Sri Lanka. The story runs as follows: The dancer-courtesan Manimekalai is pursued by the amorous Cholan prince Udyakumāran, but rather wants to dedicate herself to a religious celibate life. The sea goddess Manimegala Theivam or Maṇimekhalai Devī puts her to sleep and takes to the island Maṇipallavam (Nainatheevu). After waking up and wandering about the island Maṇimekalai comes across the Dhamma-seat, the seat on which Buddha had taught and appeased two warring Naga princes, and placed there by the God Indra. Those who worship it miraculously know their previous life. Manimekalai automatically worships it and recollects what had happened in her previous life. She then meets the guardian goddess of the Dhamma seat, Deeva-Teelakai (Dvīpa Tilakā) who explains her the significance of the Dhamma seat and lets her acquire the magic never-failing begging bowl (cornucopia) called Amṛta Surabhi (”cow of abundance”), which will always provide food to alleviate hunger. The goddess also predicts that Bhikkhu Aravaṇa Aḍigal in her native town will teach her more. Manimekalai then used the mantra which the sea goddess had given her and returns to Kāveripattinam, where she meets the Bhikkhu Aravaṇa Aḍigal, who expounds her the Buddha’s Teaching and advices her about the nature of life. She then becomes a Buddhist nun or Bhikkhuni and practices to rid herself from the bondage of birth and death and attain Nibbana.

Notable characters

Manimekalai - The daughter of Kovalan and Madhavi, who was born with bravery and virtues.
Udhayakumaran - The Chola King, who was mad in love with Manimekalai. He was a foolish king, who wanted things done only in the way he wanted them to be. He also had a thug life
Sudhamadhi - Manimekalai’s most faithful and trustworthy friend.
Manimekala - The sea goddess who protects the heroine.
Deeva Teelakai - Guardian Goddess of the Dhamma seat. She was born in the town of Puhar and got married to a merchant. Her husband once travels to trade. Even after so many days he didn’t return. Feared and worried that her husband might have died she tries to give away her life. (Not by suicide but by doing “sathiya paritchai” i.e. praying God to take away her life due to the death of her husband) Suddenly she hears a voice from the sky which says that her husband is alive and he  will come back. But Deeva Teelakai expresses her disinterest in a family life and her interest in spirituality. She then gets the Amirta Surabhi and was also guided by the voice to travel to the Dhamma seat and protect it until she meets her destiny.
Disappearance of Kāveripattinam or Puhar

The poem relates that the town Kāveripattinam or Puhār was swallowed up by the sea (i.e. destroyed by a tsunami or flood) due to the Cholan King not holding the annual Indra festival and thereby causing the wrath of the sea goddess Manimekalai. This account is supported by archeological finds of submerged ruins off the coast of modern Poompuhar. Ancient ruins of a 4th-5th century Buddhist monastery, a Buddha statue, and a Buddhapada (footprint of the Buddha) were also found in another section of the ancient city, now at Pallavanesvaram. The town of Kāveripattinam is believed to have disappeared in between the 3rd and the 6th century CE.

Buddhist School Affiliation

The work contains no direct references to Mahayana as propagated by Nagarjuna, etc., and appears to be a work of an early Buddhist, Sravakayana school such as the Sthavira or Sautrantika school. According to Aiyangar, the emphasis on “the path of the Pitakas of the Great One” (i.e. Tipitaka) and the exposition of Dependent Origination, etc., in Chapter 30, could suggest that it is work of the Sautrantika school. A.K. Warder instead suggests that the poem may be affiliated with Theravada school.

In the conclusion of the poem, Aravaṇa Aḍigal encourages full liberation from the three roots of evil—greed, hatred (rāga, dosa, moha). The final sentence of the poem states that Maṇimekhalai strove to rid herself of the bondage of birth. This emphasis on liberation from the defilements (kilesa), ending the cycle of birth, old age and death (samsara), and becoming an arahant, also suggests that the author of the poem was affiliated to an early Sravakayana Buddhist school.Aiyangar (p. 80) suggests that the Buddhist logic as expounded by Aravaṇa Aḍigal in Chapter 29 of the Maṇimekhalai antedates the logic of Dignāga and his school.

Survival of Text

The Manimekhalai is the only extant Tamil Buddhist literary work of what once was an extensive literature. The reason for its survival is probably its status as the sequel to the Silapathikaram or Sīlappadhikāram. Tamil Nadu produced many Buddhist teachers who made valuable contributions to Tamil, Pali  literature. Reference to their works is found in Tamil literature and other historical records. Lost Tamil Buddhist works are the poem Kuṇḍalakesī by Nāgaguttanār, the grammar Vīrasoliyam, the Abhidhamma work Siddhāntattokai, the panegyric Tiruppadigam, and the biography Bimbisāra Kadai.

Translations

The first translation of Manimekalai by R. B. K. Aiyangar, was published in Maṇimekhalai in its Historical Setting. Extracts of this were republished in Hisselle Dhammaratana’s Buddhism in South India. A more recent translation of the poem was done by Alain Daniélou with the collaboration of T.V. Gopala Iyer. There is also a Japanese translation by Shuzo Matsunaga, published in 1991.

Publishing in modern times

 
A palm leaf manuscript with ancient Tamil text
U. V. Swaminatha Iyer (1855-1942 CE) resurrected the first three epics of Tamil literature from appalling neglect and wanton destruction of centuries. He reprinted these literature present in the palm leaf form to paper books. Ramaswami Mudaliar, a Tamil scholar first gave him the palm leaves of Civaka Cintamani to study. Being the first time, Swaminatha Iyer had to face lot of difficulties in terms of interpreting, finding the missing leaves, textual errors and unfamiliar terms. He set for tiring journeys to remote villages in search of the missing manuscripts. After years of toil, he published Civaka Cintamani in book form in 1887 CE followed by Silapadikaram in 1892 CE and Manimekalai in 1898 CE. Along with the text, he added lot of commentary and explanatory notes of terms, textual variations and approaches explaining the context.

Criticism and Comparison

To some critics, Manimekalai is more interesting than Silappadikaram. The story of Manimekalai with all its superficial elements seems to be of lesser interest to the author himself whose aim was pointed toward spreading Buddhism. In the former, ethics and religious doctrine are central, while in the latter poetry and storyline dominate. Manimekalai also preaching the ideals of Buddhism as it downplays human interests in favor of supernatural features. The narration in akaval meter moves on in Manimekalai without the relief of any lyric, which are the main features of Silappadikaram. Manimekalai in puritan terms is not an epic poem, but a grave disquisition on philosophy. There are effusions in the form of a song or a dance, which style may not go well with western audience as they are assessed to be inspired on the spur of the moment. According to Calcutta review, the three epics on the whole have no plot and no characterization for an epic genre. The plot of Civaka Cintamani is monotonous and deficient in variety in strength and character and does not stand the quality of an epic.

https://prezi.com/imywnql1exsl/selections-from-therigatha-and-manimekhalai/
Transcript of Selections from Therigatha and Manimekhalai

Selections from Therigatha and Manimekhalai
Ambapali
She was found at the base of a mango tree (amba). She grew up to be very beautiful and graceful. Many princes desired to marry her, so she was made a state courtesan to avoid any disputes. Later in life she got the opportunity to serve the Buddha food; she decided to follow the Buddhist path and leave her position as courtesan.
Poem about impermanence
Contrast of past beauty (using similes) to her current old age.
“Fragrant as casket of perfumes, as full of sweet blossoms the hair of me. All with the waste of the years now rank as the odour of hare’s fur. Such and not otherwise runneth the rune, the word of the Soothsayer. (253)”
attained nirvana after saying these verses; became an arahant
Chapter 2
Rumors are going around that Madhavi won’t be participating in dances at the festival for Indra
her friend Vasantamala goes to talk to her about it
Madhavi embodied the ideals of a perfect courtesan: she had mastered the arts of dance, music, and sex, and also studied other skills
she talks about how her lover died, and she could not mourn him as a his wife did, since she was not an “honest woman”.
she came to Aravana Adigal in her sorrow, and he advocated to her the Buddhist way so she could have a way to escape from suffering (through the 4 truths and 5 rules of conduct)
she wants this to be her and her daughter’s way of life
doesn’t want Manimekhalai to be involved with the worldly charms of the courtesan life
Manimekhalai’s grandmother comes to know that she is surviving by the Temple of Heaven by begging and living as a Buddhist nun.
She goes to the prince, who was impressed by Manimekhalai’s beauty, and tells him to go and bring Manimekhalai back to the court and the family of the courtesans.
He goes and speaks to her (against custom) and asks why she is living that life.
She replies (she feels obliged to reply since he was her husband in a past life) that the human body is full of anguish and suffering, and she chose to renounce that kind of life (and worldly pleasures) and help others instead.
she goes into the temple and changes her appearance so the prince is left looking for her.
Chapter 18
Subha
She was a goldsmith’s daughter, and she was very beautiful. She was named Subha because she was thought of as ‘lucky’. She was introduced to Buddhism when a sage came to her town and spoke about the spiritual path.
Verses spoken after she reaches nirvana
about how worldly desires are bad and she chose to forsake them for the happiness she finds in the Buddhist path
As a goldsmith’s daughter, she was surrounded by gold and ornaments but she chose to leave them for the Way
reached nirvana on the eight day of learning to be a nun
Sumedha
Sumedha was the daughter of a king. She would go to hear the teachings of Buddhism as a child. When her parents chose to give her away to a prince, she decided she wanted to follow the path of Buddhism (’My duty lies not in the life of the house’). She cuts off her hair and leaves the house.
These versus are spoken after she becomes an arahant.
She describes her story
The man she was supposed to marry tries to entice her with the promise of a wealthy lifestyle, with jewels and riches, but she is relentless.
Also talks about how material wealth and desires are impermanent, and she has no need for that kind of life
“Like the poised heads of snakes prepared to dart. Like blazing torches…” Reference to snakes and fire in comparison to the instability of desire
Chapter 6
The goddess Manimekhala comes to Manimekhalai and advises her to go to the Temple of Heaven to protect her from the desires of the prince
Story: plot of land with wall around it, dedicated to the dead. Each corner was a gateway and pointed to the four cardinal directions. Has places to bury, cremate, or just leave the dead. There seems to be a special place for women who died to rejoin their husbands in death. The area is very creepy, with sounds and sights related to death (skulls, vultures, prayers, cries of kin). This is why it’s called the City of the Dead.
Shankalan accidentally entered the walls and a sorceress stole his soul. His mother Gotami asked the goddess of the city to give him his soul back. She said she couldn’t do it. She called upon the gods that reign the heavens, who also said they couldn’t do it. Gotami accepted her and her son’s fate. A temple was created next to the walls, called the Temple of Heaven.
Manimekhala took sleeping Manimekhalai to another island.
Important things that stood out
Manimekhalai: the ideal woman (courtesan vs. wife)
Chapters 2 and 18 - the ideal courtesan
master of different arts and skills (dance, music, sex)
dances publicly, aims to arouse passion, gets money until the man can has nothing more to give
“attract men with their charms and bind them with their arts” pg. 74
Chitrapati says they “play an essential part in a properly organized society.”
a courtesan deviating from her duty is scandalous (when Madhavi’s friend is talking to her and Chitrapati talking about courtesan life)
Chapters 2, 6 and 18 - the ideal wife
a devoted wife suffers when her husband dies (the wife of Madhavi’s lover)
they throw themselves in the funeral pyre of their husbands (the City of the Dead has a special place for these devoted women)
noble women from proud families have their chastity strictly guarded throughout their life; a husband is a wife’s god (Chitrapati talking to the prince)
It seems like it is no woman’s duty to devote herself to an ascetic life (Ambapali was a courtesan, Subha was the daughter of a goldsmith, Sumedha the daughter of a king)
Questions and Answers
What is the recurring theme?
The heroine deviates from her role in society to follow Buddhism, and forgo material/worldly pleasures (courtesan life, wealth and jewels)
What is normal to society and how does the text deviate from that?
Women have strict ideals (like those of the courtesan and the women of noble families). The texts depict women who chose to live their own (ascetic) lives even when society looked down upon them and did not approve of their actions.
It is interesting how Buddhism was respected, but not women devoting themselves to the Way.
Also interesting how the courtesans were a considered a disgrace to their society for choosing a spiritual life.
How is the heroine represented?
She is represented as strong and independent. All four of them had a strong desire to forsake worldly pleasure for their greater good. They end up choosing that path regardless of what people around them think.
Discussion!
What did you think?
Did anything stand out to you?
sources
Manimekhalai by Merchant-Prince
Therigata composed by Buddhist nuns
http://www.theravada-dhamma.org/blog/wp-content/uploads/2011/06/Sujata.gif
https://encrypted-tbn2.gstatic.com/images?q=tbn:ANd9GcTOgEFYZ_KInZrwBo3SlrCu9mHX17s46j98jcVd9iWCxEQX4jmW
http://3.bp.blogspot.com/_Jo7lJoQhtjw/SlfeZydeh_I/AAAAAAAAH0c/Mm0oV3ofrbM/s400/Ambapali.jpg
http://ancientindia07.tripod.com/sitebuildercontent/sitebuilderpictures/buddha-statue-color443×386.gif
http://www.buddhisma2z.com/images/R/robes.jpg
Ambapali: pragalbha (mature in the art of love)
Manimekhalai, Subha, Sumedha: Mugdha

Ambapali (and Madhavi) could be proshitapathikas, because they felt loss for their lovers. None of the others would really fit into the naikas.
https://www.reddit.com/r/india/comments/2mfq5v/the_desecration_of_buddhist_temples_in_south_india/

The desecration of Buddhist temples in South India

In Kumbakaonam Nageswaran thirumanjana veedhi, there was a buddha statue called bagavarishi. The Nigandu says that Buddha was called by the name Vinayaka. In later periods many Buddha temples were converted as Vinayaka temples.

The Chinese traveller who visited Kancheepuram in 640 AD, has recorded that Kanchi was having hundred Buddha temples and thousand monks.

According to Ananatha nayinar (1932 ), in Kanchi Kacheeswar temple Buddha images were found in the foundation base of the gopuram. The lake on the west of the temple was called as Buththeri and the street as Buththeriththeru. But when I visited that temple those stones could not be identified. I could see Buddha images only in the pillars.

I visited Pallavapuram near Kanchi on 15.7.1946. Nearby in Kinikiluppai, a Buddha statue was found on the banks of a lake in the same village, I could find the base of the Buddha statue very near the Vinayaka temple. There was also a standing stone with Dharma Chakra. They had constructed Vinayaka temple by demolishing Buddha temple.

Mylai Seeni Venkatasamy has collected many more information in his book describing evidence of the existence of Buddha temples and the conversion of those temples into Jain or Hindu temples.

………..Originally Kamatchi amman temple was a Buddhist temple.There were many Buddha images in this temple. One of the images of Buddha, a 6 feet standing statue is now in the Chennai Museum. The statues of Buddha found in the temple tank could not be found now. Once I myself saw some other stone statues of Buddha in good condition in this temple. Later I found the same images broken into pieces.. Now I could not trace the same………

……….Manimehalai, Sambapathi, Tharadevi were the deivams worshipped by Buddhists in Tamil Nadu. Later these goddess were taken over by Hindus and renamed as Kali, Pidari and Throubathai. Researches say that the Annapoorani amman in Kamatchi Amman temple is actually Manimehalai, who attained Veeduperu at Kancheepuram and the Kamatchi Amman temple is actually Tharadeviamman temple belonging to Buddhists.




Selections from Therigatha and Manimekhalai
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prezi.com

RSS has always had an upper caste leadership and bias. In its existence of almost one century, it never had one ST or SC or OBC as its chief (Mirror image of CPI-Marxists). The only time it had a non-Brahmin chief was when Rajendra Singh (Raju Bhaiya) became its chief. And Rajendra Singh was a Dwija (Rajput).
Until recently, when the politically inspired project of SC/ST co-option began, RSS was consistently critical of Ambedkar. On February 6, 1950, just a few days after the Constitution was promulgated, RSS mouthpiece Organiser carried an article by Justice Sankar Subba Aiyar, titled ‘Manu Rules our Hearts’. Aiyar was explicit: ‘Even though Dr Ambedkar is reported to have recently stated in Bombay that the days of Manu have ended it is nevertheless a fact that the daily lives of Hindus are even at present day effected by the principles and injunctions contained in the Manusmriti.’

Anyone even remotely familiar with Manusmriti knows with what contempt it treats Sudras, SC/STs and women.

http://teckall.com/whatsapp-down-messaging-service-not-working-for-millions-of-users/

WhatsApp DOWN – Messaging Service NOT WORKING For Millions Of Users

May 6, 2017
WhatsApp DOWN – Messaging Service NOT WORKING For Millions Of UsersUnquestionably the popular instant messaging application WhatsApp is one of the best services for users to exchange messages worldwide. But, recently WhatsApp goes down and social media erupts as millions of users left ‘in turmoil’.


 

WhatsApp DOWN – Messaging Service NOT WORKING For Millions Of Users
WhatsApp is unquestionably one of the best services for users to exchange messages. According to company data, there are more than 1 billion active users monthly, more than 42 billion messages are sent each day and more than 1.6 billion photos shared (also per day).

If your Whatsapp has stopped working, find out that the fault is not on your side. The problem is worldwide and is affecting millions of users.

This Wednesday the Whatsapp messaging service started to have some flaws, getting even offline for millions of users. According to our tests, the service is not accessible via 3G/4G or Wi-Fi. We also tested the mobile version and the Web version as well without success.

The information that exists is that this failure is not affecting all users. The Down Detector site, which aggregates user complaints about services, reveals that at present there are some areas of the globe that are more affected than others.

According to reports, users are “in shock” because this is one of the main tools for exchanging messages. So far there is still no official information on what will happen to this service.

So, what do you think about this outage? Simply share your views and thoughts in the comment section below.

Source by techviral…

Tech permalink

92) Classical Tamil
92) செம்மொழி தமிழ்

    Tipitaka
        வினயா பிடாக்கா
        சுட்டா பிடாக்கா
        டிஎன்
        எம்.என்
        எஸ்என்
        ஒரு
        கே.என்
        Khp
        DHP
        உத்
        இதி
        sn
        அபிதம்மா

    Khuddaka
    Therigatha
    [தகவல் ஐகான்]

தோள் 13.5
பி.டி.எஸ்: தோக் 339-367
சுபா: தி கோல்ட்ஸ்மித் மகள்
பலி மூலம் மொழிபெயர்க்கப்பட்டது
தானீஸ்ரோரோ பிக்கு
© 2000

“நான் ஒரு குழந்தை, சுத்தமான உடைகள்,

நான் முதலில் தர்மம் கேட்ட போது.

எனக்குள்,

சத்தியத்திற்கு ஒரு இடைவெளி இருந்தது.

பிறகு நான் வந்தேன்

மகத்தான அதிருப்தி

எல்லா உணர்ச்சியுடனும்.

ஆபத்தை கவனித்துக்கொள்

சுய அடையாளத்தை,

நான் மட்டுமே ஏங்கினேன்

மறுப்புக்காக.

உறவினர்கள் என் வட்டத்தை விட்டு,

அடிமைகள், தொழிலாளர்கள்,

வளமான கிராமங்கள் & துறைகள்,

மகிழ்ச்சிகரமான, கவர்ச்சியூட்டும் உடைமைகள்,

நான் வெளியேறினேன்,

அற்பமான செல்வத்தை கைவிடுவதில்லை.

தண்டனை மூலம் வெளியே சென்றார்

நன்கு கற்றுக் கொண்ட உண்மை அறையில்,

அது எனக்கு சரியானதாக இருக்காது -

ஒன்றும் செய்ய விரும்பாத -

தங்கத்தையும் வெள்ளியையும் துறந்தார்கள்

அவற்றை மீண்டும் எடுக்க

தங்கம் & வெள்ளி

விழிப்புணர்வு வாங்க வேண்டாம்,

சமாதானத்தை வாங்காதே.

இந்த (தங்கம்) துறவிகள் சரியானது அல்ல.

இது உன்னத செல்வமாக இல்லை.

இது

பேராசை, போதை,

மாயை, தூசிக்கு அடிமை,

சந்தேகம், பல பிரச்சனைகள்.

இங்கே நிலையான நிலைத்தன்மை இல்லை.

இந்த அளவிற்கு இது பல, பல ஆண்கள்

- அவர்களுடைய இதயங்களைத் தீட்டுப்படுத்தாமல் -

ஒருவரையொருவர் எதிர்த்து நிற்கிறார்கள்

மோதல்கள், கொலை, அடிமைத்தனம்,

பேரழிவு, இழப்பு, துக்கம், மற்றும் புலம்பல்.

பல துரதிருஷ்டங்கள் காணப்படுகின்றன

உணர்ச்சிவசப்பட்டு அந்த தலை குனிந்து நின்று கொண்டிருந்தார்.

எனவே, என் உறவினர்கள்:

ஏன், எதிரிகள் போல்,

சிற்றின்பத்திற்கு என்னை பிணைக்க முயற்சி செய்கிறீர்களா?

நான் போயிருந்தேன்,

உணர்ச்சியைக் கண்டால் ஆபத்து.

தங்க நாணயம் & பொன்

நொதிகளுக்கு முற்றுப்புள்ளி வைக்க முடியாது.

உணர்திறன் ஒரு எதிரி,

ஒரு கொலைகாரன்,

விரோதம், அம்புகள் & பத்திரங்கள்.

எனவே, என் உறவினர்கள்:

ஏன், எதிரிகள் போல்,

சிற்றின்பத்திற்கு என்னை பிணைக்க முயற்சி செய்கிறீர்களா?

நான் போய்விட்டேன் என்று உனக்குத் தெரியும்

பளபளப்பான தலையில், ஒரு துணியால் உடுத்தியிருக்கும் மேலோட்டத்துடன்.

விட்டுக்கொடுப்பு,

நறுமணத் தைலத்தினால் செய்யப்பட்ட ஒரு வஸ்திரம்.

அது எனக்கு சரியானது -

இல்லையென்றே ஒரு கோரிக்கை.

பெரிய ஆவிகள்,

மனித மற்றும் தெய்வீக இருவரும்.

பாதுகாப்புப் பத்திரத்தில் அவர்கள் வெளியிடப்படுகிறார்கள்.

அவர்கள் வந்து சேரவில்லை.

எனவே நான் தொழிற்சங்கத்திற்கு வரக்கூடாது

எந்தவொரு புகலிடமும் இல்லை.

இது ஒரு எதிரி, ஒரு கொலைகாரன்

- உணர்ச்சித்தனம் -

வலியைப் போல், வலி ​​நிறைந்ததாக இருக்கிறது.

பேராசை:

ஒரு தடையாக, பயம், அச்சுறுத்தல்,

முள் முழு,

மிகவும் அவுட்-ட்யூன்,

மாயைக்கு ஒரு பெரிய காரணம்.

உணர்ச்சி மிகு:

ஒரு பயமுறுத்தும் தாக்குதல்,

பாம்பின் தலையைப் போல

இதில் முட்டாள்கள் மகிழ்ச்சி -

கண்மூடித்தனமான, ரன்-ன்-ஆலை.

ஏனெனில் உலகில் பலர்

செறிவு மண் சிக்கி,

அறிந்துகொள்வதைக்,

பிறப்பு மற்றும் மரணத்தின் முடிவை அவர்கள் உணரவில்லை.

பல மக்கள் பாதை பின்பற்ற

மோசமான இடங்களுக்கு

ஏனென்றால்,

தங்களைத் தாங்களே கொண்டு வருகின்றனர்.

இவ்வாறு உணர்ச்சிகள் எதிரிகளை உருவாக்குகின்றன.

அது எரிகிறது, தீட்டுள்ளது.

இது உலகின் தூண்டுதலாகும்,

கட்டுப்படுத்தி, மரண அடிமை,

சோகம், ஏமாற்றும் மனப்பான்மை.

இது மாராவின் நிகர நடிகர்

உயிர்களை அழிப்பதற்காக:

முடிவில்லா குறைபாடுகள், மிகவும் வலி,

பெரிய விஷம்,

சகிப்புத்தன்மை, மோதலை உருவாக்குதல்,

நல்ல பக்கத்தை (மனதில்) உலர்த்தும்.

நான், இது போன்ற மிகவும் சிரமங்களை ஏற்படுத்தியுள்ளது

ஏனென்றால்,

அதை திரும்ப மாட்டேன்,

நான் எப்பொழுதும் மகிழ்ச்சியடைகிறேன்.

உணர்ச்சியுடன் போராடுவது

குளிர் மாநில நம்பிக்கை,

நான் கவனமாக இருக்கிறேன், மகிழ்ச்சியைக் கண்டேன்

விலையுயர்வை முடிப்பதில்.

நான் பாதை பின்பற்ற -

எட்டு மடங்கு, நேராக,

துக்கமில்லாத, துருப்பிடிக்காத, பாதுகாப்பான -

எந்த பெரிய காட்சிகளைக் காட்டிலும்

கடந்துவிட்டன. “

இந்த சுபா, கோல்ஸ்மித்தின் மகள்,

தர்மம்,

அபாயகரமான மாநிலத்திற்குள் நுழைந்து,

ஒரு மரத்தின் அடிவாரத்தில் ஜானாவைச் செய்வது.

அவள் புறப்படுவதற்கு எட்டாம் நாள்

உண்மையான பக்தி மூலம் அழகான, நம்பிக்கை.

உபபாலவனால் பயிற்சி பெற்ற,

அவள் ஒரு மூன்று அறிவார்ந்த பெண்

யார் பின்னால் இறந்தனர்;

அடிமைத்தனம், கடன் இல்லாமல்,

வளர்ந்த ஆசிரியர்களுடன் ஒரு கன்னியாஸ்திரியாக,

அனைத்து உறவுகளிலிருந்தும் தளர்வான,

அவரது பணி முடிந்தது,

நொதித்தல் இல்லாத.

மனிதர்கள்,

தேவதாஸ் அவரது சமூகத்துடன்,

அவளுக்கு,

அவளுக்கு மரியாதை செலுத்துகிறது:

சுபா கோல்ஸ்மித்தின் மகள்.

குறிப்புகள்: MN 106 ஐப் பார்க்கவும். அவளுடைய திறனைப் பொறுத்தவரை அவள் தன்னையே கட்டுப்படுத்தியிருக்கிறாள், அல்லது அவர் முழுமையாக நம்பிக்கை, நிலைத்தன்மை, நெறிகள், செறிவு மற்றும் பகுத்துணர்வு ஆகியவற்றின் வளர்ச்சியை முழுமையாக வளர்த்திருக்கிறாள். பார்க்கவும். SN 48.10 மற்றும் AN 4.37.

https://en.wikipedia.org/wiki/Manimekalai

மணிமேகலை

தமிழ் இலக்கியத்தில் தலைப்புகள்

மணிமேகலை (தமிழ்: மணிமேகலை), கவிஞர் சித்தலை சாத்தானால், தமிழ் இலக்கிய பாரம்பரியத்தின் படி, ஐந்து இலக்கியப் பண்பாடுகளில் ஒன்றாகும். மாமியேகாலை 30 கத்தோலிக்க கவிதைகள். அதன் கதையானது, ஐந்து கிரேட் எபிசிகளான சில்லாபிகாரம் என்பவரின் தொடர்ச்சியாகும். இது ஜைனலிசம் கொலாசன் மற்றும் மாதவியின் மகளின் புத்தமதத்திற்கு மாற்றமளிக்கும் கதையை சொல்கிறது.

    1 எழுத்தாளர் மற்றும் காலம்
    2 காவிய
        2.1 அமைத்தல்
        2.2 குறிப்பிடத்தக்க எழுத்துக்கள்
        2.3 காவேரிப்பட்டினம் அல்லது புஹார் காணாமல் போனது
    3 பெளத்த பள்ளி சேர்க்கை
    உரை 4 சர்வைவல்
    5 மொழிபெயர்ப்புகள்
    6 நவீன காலத்தில் பப்ளிஷிங்
    விமர்சனம் மற்றும் ஒப்பீடு
    8 மேலும் காண்க
    9 குறிப்புகள்
    10 நூல்கள்

எழுத்தின் எழுத்தாளர் மற்றும் காலம்
கி.மு. 6 ஆம் நூற்றாண்டில் இயற்றப்பட்டது. ஹிக்கோசகா (1989) படி, மணிமேகலை ஏ.டி. 890 மற்றும் 950 க்கு இடையில் எழுதப்பட்டது, மொழியியல் மதிப்பீட்டை அடிப்படையாகக் கொண்ட ஒரு அனுமானம்.

பௌத்த மதத்தை பரப்புவதற்காக தென் இந்தியாவில் உள்ள மற்ற நிலப்பகுதிகளோடு பௌத்தத்தை பௌத்தத்தை ஒப்பிடுவதே எழுத்தாளரின் குறிக்கோள் சித்தாலாய் சாத்தானார். மற்ற சமகால இந்திய மதங்களின் பலவீனங்களை அம்பலப்படுத்துகையில், அவர் புத்தரின் போதனை, தர்மத்தை, மிகவும் பரிபூரண மதமாக புகழ்ந்துள்ளார்.
காவிய

சிலப்பதிகாரத்தின் தொடர்ச்சியாக (தமிழ்: சிலப்பதிகாரம்), இந்த காவியமானது எப்படி விவரிக்கப்படுகிறது என்பதை கொமெய்ன் மற்றும் மாதவியின் அழகான மகளான மணிமேகலை, பின்னர் உள்ளூர் தெய்வங்களின் பின்பற்றுபவர் பின்னர் இந்து மதத்தில் சேர்க்கப்பட்டார், புத்தமதத்திற்கு மாற்றினார். இந்த கவிதையின் படி, மாயம்கேமலை இந்து சமயத்தின் தத்துவத்தின் ஆறு முறைகளையும், பிற சமயங்களின் மற்ற மதங்களையும் படித்து அவற்றை புத்தரின் போதனைகளை ஒப்பிடுகிறார். எல்லோரும் அன்புள்ள தயவும், சகோதரத்துவமும் கொண்ட அனைவருடனும் பரிபூரணமாகக் கருதப்படும் புத்தமதத்தோடு அவள் மிகுந்த மகிழ்ச்சியடைந்தாள். பின்னர், பௌத்த ஆசிரியர் பிக்ஹு அர்வனா அஜிகல் என்ற கோட்பாட்டின் கோட்பாட்டின் போது, அவர் அர்ப்பணிக்கப்பட்ட பாகிக்கி அல்லது பௌத்த நர்னாக மாறினார். புத்தமதத்தின் போதனைகளை முழுமையாகக் கடைப்பிடித்த மனிமேகலை புத்தமத ஆன்மீக அறிவு அல்லது அடைவு மிக உயர்ந்த கட்டத்தை அடைகிறது, அதாவது, அவர் ஒரு அருமையானவராக ஆனார். மனிமேகலையின் கவிதையானது, ஒரு கலாச்சாரத்தில் பெண் ஆவிக்குரிய ஆற்றலுக்கான எடுத்துக்காட்டு ஆகும். பண்டிட் ஐயோடி தாஸ் (1845-1914) மானேமகலை பற்றி “அராச்செல்வி” (பெண் ஆஹந்த்) என்று மேலும் வெளிப்படுத்தினார். சீத்தாலே சத்தனர் எழுதிய அசல் கவிதைகளை ஆவணப்படுத்தினார், அவை யு.வி. சுவாமிநாத ஐயர் சில உண்மையான கவிதைகளை விட்டு வெளியேறினார்.

அந்த காலகட்டத்தில், தற்காலத்திய கலை மற்றும் பண்பாடு மற்றும் முறைகளின் பழக்கவழக்கங்கள் ஆகியவற்றின் போது தமிழ், புத்தமதம் மற்றும் அதன் வரலாற்றின் வரலாற்றில் இந்த காவியமானது மிகவும் தகவலை அளிக்கிறது. புத்தகத்தில் உள்ள புத்த கோட்பாட்டின் வெளிப்பாடானது, நான்கு நோபல் உண்மைகளை (அரிய-சய்யாணி), நம்பகமான பிறப்பிடம் (ப்ரதிதிசமுத்துப்பாடா), மனதில் (சித்த) மற்றும் பௌத்த நடைமுறை (நல்ல) மற்றும் அஹிம்சை (அஹிம்ஸா) போன்ற பௌத்த நடைமுறைகளுடன் நேர்த்தியாகச் சித்தரிக்கிறது.

அமைப்பை

தமிழ் நாட்டில் பூம்புகார் நவீன நகரமான கவேரிப்பட்டினம் மற்றும் நவீன ஸ்ரீலங்காவில் யாழ்ப்பாண தீபகற்பத்தின் சிறிய மணல் தீவு நாங்காதேவின் நயன்தேவ் ஆகிய இரண்டு இடங்களிலும் இந்த கவிதை அமைந்துள்ளது. இந்தக் கதை பின்வருமாறு இயங்குகிறது: நடனக் கலைஞரான மணிமேகலை அசோகர் சோழன் இளவரசன் உதயகுமாரனால் தொடர்கிறது, ஆனால் தன்னை ஒரு மதப்பிரிவு வாழ்க்கைக்கு அர்ப்பணிக்க விரும்புகிறார். கடல் தெய்வமான மணிமேகலா தெய்வம் அல்லது மாயேமலை தேவி அவளை தூக்கிக் கொண்டு தீவை மாயிலப்பல்லம் (நைனாதி) என அழைத்து செல்கிறார். தீவைப் பற்றி எழுந்து அலைந்துகொண்டிருக்கும்போதே மான்மிகலாய் தமன் சம்மேளனத்தில், புத்தர் இரண்டு போரிடும் நாக இளவரசர்களுக்கு போதித்தார், அங்கு அமர்ந்து, இந்திரன் கடவுளால் அங்கு அமர்ந்து கொண்டார். அதை வணங்குபவர்கள் அதிசயமாய் தங்கள் முந்தைய வாழ்க்கை தெரியும். மணிமேகலை தானாகவே அதை வணங்கிக்கொண்டு தனது முந்தைய வாழ்க்கையில் என்ன நடந்தது என்பதை நினைவூட்டுகிறது. தாமமா ஆசியின் முக்கியத்துவத்தை விளக்கும் தேமா-டீலக்காய் (தவி திலகா) தர்மத்தின் தெய்வத்தின் பாதுகாவலனின் தெய்வத்தை அவள் சந்திக்கிறாள், அத்துடன் மந்திரம் அன்றாமலிருக்கும் பிச்சைக் கிண்ணம் (கன்னைனோசோபியா) அமுர்த்த சுராபி (”பசுமை நிறைந்த” ), இது எப்பொழுதும் பசியைத் தணிக்க உணவு அளிக்கிறது. தன் சொந்த ஊரில் பிக்ஹு அரவான் ஆகிஜல் அவளை மேலும் கற்பிப்பார் என்று தேவியும் கணித்துள்ளார். மணிமேகாலை பின்னர் மந்திரங்களைப் பயன்படுத்தி கடல் தெய்வம் கொடுத்தார், கவேரிபட்டிணத்திற்குத் திரும்பினார், அங்கு அவர் பிக்ஹு அரவான் அஜிகல் சந்திக்கிறார், அவர் புத்தரின் போதனைகளை விளக்கிக் கூறுகிறார் மற்றும் வாழ்க்கைத் தன்மை பற்றி அவளுக்கு அறிவுரை கூறுகிறார். பின்னர் அவர் ஒரு பௌத்த நன்னன் அல்லது பைக்ஹுனி மற்றும் பிறப்பு மற்றும் இறப்பின் அடிமைத்தனத்திலிருந்து தன்னை விடுவித்து, நிபனாவை அடைவதற்கு பழக்கமளிக்கிறார்.

குறிப்பிடத்தக்க எழுத்துக்கள்

    மணிமேகலை - கோவலன் மற்றும் மாதவியின் மகள், அவர் துணிச்சலுடன், நல்லொழுக்கத்துடன் பிறந்தார்.
    உதயகுமாரன் - சோழ மன்னர், மணமகலாயுடன் காதல் கொண்டிருந்தார். அவர் முட்டாள் அரசராக இருந்தார், அவர் விரும்பிய விதத்தில் மட்டுமே செய்ய முடிந்தது. அவர் ஒரு கும்பல் வாழ்க்கை இருந்தது

    சுதாமடி - மணிமேகலை மிகவும் நம்பகமான மற்றும் நம்பகமான நண்பர்.

மணிமேகாலா - கதாநாயகியை பாதுகாக்கும் கடல் தெய்வம்.
    தேவா தேலாக்காய் - தர்மசாலாவின் கார்டியன் தெய்வம். அவள் புஹார் நகரத்தில் பிறந்தாள், ஒரு வியாபாரிக்கு திருமணம் ஆனார். அவரது கணவர் வர்த்தகம் செய்வதற்கு ஒருமுறை பயணம் செய்கிறார். பல நாட்களுக்கு பிறகு கூட அவர் திரும்பி வரவில்லை. அவரது கணவர் இறந்துவிட்டார் என்று பயந்தேன் மற்றும் கவலை அவள் வாழ்க்கையை விட்டு கொடுக்க முயற்சி. (தற்கொலை மூலம் ஆனால் “சத்திய பரிட்சை” செய்வதன் மூலம், தன் கணவரின் மரணத்தின் காரணமாக தனது உயிரை எடுத்துக் கொள்ளும்படி கடவுளை வேண்டிக்கொள்கிறாள்) திடீரென்று அவள் கணவன் உயிருடன் இருக்கிறாள் என்று சொல்கிற வானத்திலிருந்து ஒரு குரல் கேட்கிறது, அவன் திரும்பி வருவான். ஆனால் டீவா டீலாக்காய் ஒரு குடும்ப வாழ்வில் அவமதிப்பு மற்றும் ஆன்மீக விஷயங்களில் அவர் ஆர்வத்தை வெளிப்படுத்துகிறார். அவர் அமிர்த சரபியைப் பெறுகிறார். மேலும் அவர் அறையில் தங்குவதற்கு குரல் மூலம் வழிநடத்துகிறார், மேலும் அவள் விதியை சந்திக்கிற வரை அதைப் பாதுகாக்கிறார்.

காவேரிப்பட்டினம் அல்லது புஹர் காணாமல் போனது

சோழ மன்னர் வருடாந்திர இந்திரா பண்டிகை இல்லாததால், கவேரிப்பட்டினம் அல்லது புஹர் நகரம் (அதாவது சுனாமி அல்லது வெள்ளத்தால் அழிக்கப்பட்டது) நகரத்தை விழுங்கி விட்டது என்றும் இதனால் கடல் தேவதை மணமகலையின் கோபத்தை ஏற்படுத்துவதாகவும் இந்த கவிதை சொல்கிறது. நவீன பூம்புகார் கடற்கரையிலிருந்து நீரில் மூழ்கியிருக்கும் இடிபாடுகளின் தொல்பொருள் கண்டுபிடிப்புகளால் இந்த கணக்கு ஆதரிக்கப்படுகிறது. 4 ஆம், 5 ஆம் நூற்றாண்டு பௌத்த மடாலயம், புத்தர் சிலை, மற்றும் ஒரு புத்தபெட்டா (புத்தரின் அடி) ஆகியவற்றின் பழமையான இடிபாடுகள் பல்லவனேஸ்வரத்தில் இப்போது பண்டைய நகரத்தின் இன்னொரு பிரிவில் காணப்படுகின்றன. கவேரிப்பட்டினம் நகரம் கி.மு. மூன்றாம் மற்றும் 6 ஆம் நூற்றாண்டுகளில் காணாமல் போனதாக நம்பப்படுகிறது.

பெளத்த பள்ளி சேர்க்கை

நாகர்ஜுனாவின் பிரச்சாரத்தில் மஹாயானாவைப் பற்றிய நேரடி குறிப்பு எதுவும் இல்லை. ஆரம்பகால பௌத்த, சரவணாயா பள்ளி, ஸ்டாவிரா அல்லது சுடரங்கிகா பள்ளி போன்ற வேலைகளில் தோன்றுகிறது. ஐயங்கார் கூற்றுப்படி, “பெரியவரின் பீடகைகளின் பாதை” (அதாவது டிபிகாக்கா) மற்றும் பாடம் 30 இல் உள்ள நம்பகமான பிறப்பிடம் போன்றவற்றின் முக்கியத்துவம் ஆகியவற்றின் முக்கியத்துவம், அது சுவாரான்கி பாடசாலையின் வேலை என்று பரிந்துரைக்கலாம். ஏ.கே. வார்னர் பதிலாக கவிதை Theravada பள்ளி இணைக்கப்பட வேண்டும் என்று கூறுகிறது.

கவிதை முடிவில், அரவாணா அஜிகல் மூன்று விரல்களிலிருந்து, பேராசிரியர் (ராகா, டோசா, மோஹா) மூன்று வேட்களில் இருந்து முழு விடுதலைக்கு ஊக்கமளிக்கிறார். கவிதைகளின் இறுதி வாக்கியம், மன்மோகேலாய் பிறந்த அடிமைத்தனத்திலிருந்து தன்னை விடுவிக்க போராடினார். பிறப்பு, வயோதிகம் மற்றும் இறப்பு (சம்சரா) சுழற்சியை முடித்து, ஒரு அரராந்தியாக மாறுவதன் மூலம், கலகலப்பிலிருந்தும் (கிலீசா) இருந்து விடுபடுவதற்கும் இந்த முக்கியத்துவம் வலியுறுத்துகிறது, இந்த கவிதை எழுத்தாளர் ஆரம்பகால சரவணன் பெளத்த பாடசாலையுடன் இணைந்தார் என்று கூறுகிறார். .80) அன்வஞா அஜிகல் அத்தியாயம் 29 ல் மகாமண்டபத்தில் உள்ள பௌத்த தர்க்கம் டிக்னாகா மற்றும் அவரது பள்ளியின் தர்க்கத்தை முன்வைக்கிறது என்று கூறுகிறது.

உரை சர்வைவல்

ஒரு பெரிய பிரசுரமாக இருந்த ஒரே ஒரு பௌத்த இலக்கிய வேலை மட்டுமே மணிமேகலை. அதன் உயிர்வாழ்வதற்கான காரணம் ஒருவேளை சில்லாபிகாரம் அல்லது சில்லாபிகாரம் என்பதன் தொடர்ச்சியாக அதன் நிலைப்பாடு. தமிழ், பாலி இலக்கியங்களில் மதிப்புமிக்க பங்களிப்பு செய்த பல பௌத்த ஆசிரியர்களை தமிழ்நாடு உருவாக்கியது. தமிழ் இலக்கியத்திலும் மற்ற வரலாற்றுப்பதிவுகளிலும் அவர்களின் படைப்புகள் பற்றிய குறிப்பு காணப்படுகிறது. நாககட்டுனார், இலக்கண விராஸ்யியம், அபிதிமா வேலை சித்தன்டத்தொகை, பனிக்கிரி திருப்பாடுகம் மற்றும் வாழ்க்கை வரலாறு பிம்பிசாத் கடாய் ஆகியோரால் எழுதப்பட்டது.
மொழிபெயர்ப்பு
ஆர்.எம்.கே.ஐயங்கார் எழுதிய மணிமேகலையின் முதல் மொழிபெயர்ப்பு அதன் வரலாற்று அமைப்பில் மன்மையகேலில் வெளியிடப்பட்டது. தென்னிந்தியாவிலுள்ள ஹிஸெல்ல தர்மமாதான பௌத்தத்தில் இந்த நூல் மறுபடியும் வெளியிடப்பட்டது. கவிதையின் ஒரு மிக சமீபத்திய மொழிபெயர்ப்பு T.V. கோபாலா அய்யரின் ஒத்துழைப்புடன் அலன் டானியேலோவால் செய்யப்பட்டது. 1991 ல் வெளியிடப்பட்ட ஷுஜோ மாட்சுனாக்கால் ஜப்பானிய மொழிபெயர்ப்பு உள்ளது.

நவீன காலத்தில் வெளியிடப்படுகிறது
பண்டைய தமிழ் உரையுடன் பனை இலை கையெழுத்து

யு.எஸ். சுவாமிநாத ஐயர் (1855-1942) தமிழ் இலக்கியத்தின் முதல் மூன்று புனைகதைகளை பல நூற்றாண்டுகளாக புண்படுத்தாத மற்றும் புறக்கணிப்பு அழிவிலிருந்து உயிர்த்தெழுப்பினார். இந்த இலக்கியத்தை பனை இலை வடிவத்தில் காகித புத்தகங்களுக்கு மறுபதிப்பு செய்தார். ராமசுவாமி முதலியார், தமிழ் அறிஞர் முதலில் அவரை சிவாக்கா சிந்தமணியின் பனை இலைகளைக் கற்றுக் கொடுத்தார். முதல் முறையாக இருப்பது, சுவாமிநாத ஐயர், புரிந்துகொள்ளும் விதமாக, காணாமல் போன இலைகள், உரை பிழைகள் மற்றும் அறிமுகமில்லாத சொற்கள் ஆகியவற்றைக் கண்டறிவதில் சிக்கல்களை எதிர்கொள்ள வேண்டியிருந்தது. காணாமல் போன கையெழுத்துப் பிரதிகள் தேடுவதற்காக தொலைதூர கிராமங்களுக்கு அவர் பயணம் செய்தார். பல ஆண்டுகளுக்குப் பிறகு, அவர் சிவாக்கா சிந்தமணி புத்தகத்தை 1887 ஆம் ஆண்டில் வெளியிட்டார், பின்னர் 1892 ஆம் ஆண்டில் சில்லாபிகாரம் மற்றும் 1898 ஆம் ஆண்டில் மணிமேகலை ஆகியோர் எழுதினர். உரை சேர்த்து, அவர் கருத்துக்கள், உரை வேறுபாடுகள் மற்றும் சூழலில் விளக்கி அணுகுமுறைகள் நிறைய கருத்துக்கள் மற்றும் விளக்க குறிப்புகள் சேர்க்க.

விமர்சனம் மற்றும் ஒப்பீடு

சில விமர்சகர்களுக்கு, சிமபத்கிராமத்தைவிட மேனம்கலை மிகவும் சுவாரஸ்யமானது. புத்தமதத்தை பரப்புவதை நோக்கி சுட்டிக்காட்டியவர், அதன் மேலோட்டமான கூறுகளை கொண்ட மேனீம்கல்லின் கதை ஆசிரியருக்குக் குறைவாகவே ஆர்வமாக இருக்கிறது. முந்தைய காலத்தில், நெறிமுறைகள் மற்றும் மத கோட்பாடுகள் மையமாக இருக்கின்றன, அதே நேரத்தில் பிந்தைய கவிதைகள் மற்றும் கதைகள் ஆதிக்கம் செலுத்துகின்றன. மணிமேகலை மேலும் கொள்கைகளை பிரசங்கித்து வருகிறது
https://prezi.com/imywnql1exsl/selections-from-therigatha-and-manimekhalai/

திரிகாடா மற்றும் மணிமேகலை தேர்வுகளிலிருந்து எழுத்துக்கள்
திரிகாடா மற்றும் மணிமேகலை தேர்வு

Ambapali

ஒரு மாமர மரம் (அம்பு) அடிவயிற்றில் காணப்பட்டார். அவள் மிகவும் அழகாகவும் அழகாகவும் வளர்ந்தாள். பல இளவரசர்கள் அவளை திருமணம் செய்துகொள்ள விரும்பினர், எனவே எந்த விவாதங்களையும் தவிர்க்க அவள் ஒரு மாநில வக்கீல் ஆனார். பின்னர் வாழ்க்கையில் அவர் புத்தர் உணவு சேவை செய்ய வாய்ப்பு கிடைத்தது; அவர் பெளத்த பாதையைப் பின்பற்றுவதோடு, வர்ணனாக தனது நிலைப்பாட்டை முடிவெடுத்தார்.

கவிதை

அவரது தற்போதைய வயதுக்கு முந்தைய அழகு (சிமிலிஸைப் பயன்படுத்தி) மாறுபடும்.

“நறுமணமுள்ள பூக்கள் நிறைந்த பூக்கள் நிறைந்த பசும் புதர் செடிகளின் பூக்களில் நிறைந்திருந்தன.எல்லா வருஷங்களின் கழிவுகள் அனைத்தையும் இப்போது துணியால் உரசும் துர்நாற்றம் வீசுகிறது, அத்தகையது சோதனையின் சொற்பொழிவு அல்ல. (253) “
இந்த வசனங்களைப் பேசிய பிறகு நிர்வாணத்தை அடைந்தார்; ஒரு அரரான் ஆனார்

பாடம் 2

இத்ரா பண்டிகையில் நடனம் ஆடையில் மாதவி கலந்து கொள்ள மாட்டார் என்று வதந்திகள் பரவி வருகின்றன
அவளுடைய நண்பர் வனசமலாலா அதைப் பற்றி அவரிடம் பேசுவார்
மாத்வி ஒரு சரியான வக்கீலின் இலட்சியங்களைக் கொண்டிருந்தார்: அவர் நடனம், இசை மற்றும் பாலியல் கலைகளை மேற்கொண்டார், மேலும் பிற திறன்களைப் படித்தார்
அவள் காதலி எப்படி இறந்துவிட்டாள் என்பதைப் பற்றி அவள் பேசுகிறாள், அவள் ஒரு மனைவியாக அவரை துக்கப்படுத்தவில்லை, ஏனென்றால் அவள் “நேர்மையான பெண்” இல்லை.
அவளது வருத்தத்தில் அரவண அடிகலிடம் வந்தார். அவர் பௌத்த வழிமுறைக்கு வாதிட்டார், அதனால் அவளுக்கு துன்பத்திலிருந்து தப்பிக்க வழி கிடைத்தது (4 உண்மைகளும் 5 நடத்தை விதிகள் மூலம்)
அவள் இதுவும் அவளுடைய மகளின் வாழ்க்கை முறையையும் விரும்புகிறாள்
மனிமேகாலை வணங்குவதற்கான உலகின் அதிசயங்களோடு தொடர்பு கொள்ள விரும்பவில்லை
மனிமேகலையின் பாட்டியிடம் அவர் பௌத்த ஆலயத்தில் வாழ்கிறார் என்றும் ஒரு பௌத்த நர்னாக வாழ்ந்து வருகிறார் என்றும் தெரிந்துகொள்கிறார்.
மானேமகேலை அழகுபடுத்திய இளவரசனைப் பார்த்து, மானேமோகைக்கு நீதிமன்றத்திலிருந்தும், மரியாதைக்குரிய குடும்பத்தினரையும் அழைத்து வரும்படி சொல்கிறார்.
அவர் சென்று அவளிடம் பேசுகிறார் (வழக்கத்திற்கு மாறானவர்) அவள் ஏன் உயிரோடு இருக்கிறாள் என்று கேட்கிறார்.
அவர் பதில் கூறுகிறார் (அவர் கடந்த கால வாழ்க்கையில் தனது கணவர் என்பதால் பதில் சொல்ல கடமைப்பட்டிருப்பார்) மனித உடல் வேதனை மற்றும் துன்பம் முழு என்று, அவர் அந்த வகையான வாழ்க்கை (மற்றும் உலக இன்பம்) மறுத்து மற்றும் அதற்கு பதிலாக மற்றவர்களுக்கு உதவும் தேர்வு.
அவள் கோவிலுக்குள் சென்று தன் தோற்றத்தை மாற்றிக் கொண்டாள்.

பாடம் 18

சுபா
அவள் ஒரு கோல்டன் ஸ்மித்தின் மகள், அவள் மிகவும் அழகாக இருந்தாள். அவள் ‘அதிர்ஷ்டம்’ என்று நினைத்ததால் சுபா என்ற பெயரைப் பெற்றார். ஒரு முனிவர் தனது ஊருக்கு வந்தபோது ஆன்மீக பாதையைப் பற்றிப் பேசினார்.
அவர் நிர்வாணத்தை அடைந்த பிறகு பேசுகிறார்
உலகின் ஆசைகள் கெட்டவை என்பதைப் பற்றியும் பௌத்த பாதையில் அவர் அடைந்த மகிழ்ச்சிக்காக அவர்களை ஒதுக்கித் தள்ளுவதையும் தேர்ந்தெடுத்தார்
ஒரு தங்கத் தோழனின் மகள், தங்கம் மற்றும் ஆபரணங்களால் சூழப்பட்டாள், ஆனால் அவள் அவர்களை வழிநடத்துவதற்குத் தேர்ந்தெடுத்தாள்
ஒரு கன்னியாஸ்திரியாக கற்றல் எட்டு நாளில் நிர்வாணத்தை அடைந்தது
சுமேத
சுமேதா ஒரு ராஜாவின் மகள். பௌத்த மத போதனைகளை ஒரு குழந்தை என்று அவள் கேட்கப் போகிறாள். ஒரு இளவரசனுக்கு அவளை விட்டு செல்லும்படி பெற்றோர்கள் தீர்மானித்தபோது, பௌத்த மதத்தின் வழியை பின்பற்ற விரும்புவதாக அவர் முடிவு செய்தார். (’எனது கடமை வீட்டின் வாழ்வில் இல்லை’). அவள் முடி வெட்டிக்கொண்டு வீட்டை விட்டு வெளியேறினாள்.
அவர் ஒரு அரான்ட் ஆன பிறகு இந்த விவாதங்கள் பேசப்படுகின்றன.
அவள் கதையை விவரிக்கிறார்
அவள் திருமணம் செய்து கொள்ள வேண்டும் என்று நினைத்தேன், பணக்கார வாழ்க்கை வாழ்நாளின் வாக்குறுதியுடன், நகைகளையும், செல்வத்தையும் கொண்ட அவள், ஆனால் அவள் இடைவிடாமல் இருக்கிறாள்.
பொருள் செல்வங்களும் ஆசைகளும் எவ்வளவு அபரிமிதமாக இருக்கின்றன என்பதையும், அந்த வகையான வாழ்க்கைக்கு எந்த அவசியமும் இல்லை
“ஆட்டுக்குட்டிகளால் உண்டான பாம்புகளின் தலைகளைப் போலவும், எரிகிற அக்கினிப்போலவும் …” ஆணின் உறுதியற்ற நிலையில் பாம்புகள்

பாடம் 6

மனிமேகாலாவின் தெய்வம் மணிமேகலைக்கு வந்து, இளவரசனின் ஆசையிலிருந்து அவளை காப்பாற்றுவதற்காக பரலோக ஆலயத்திற்கு செல்லும்படி அறிவுறுத்துகிறார்
கதை: அதை சுற்றி சுவர் நிலத்தை சதி, இறந்த அர்ப்பணிக்கப்பட்ட. ஒவ்வொரு மூலையையும் ஒரு நுழைவாயில் மற்றும் நான்கு கார்டினல் திசைகளில் சுட்டிக்காட்டியது. புதைத்து வைக்கவும், தகனம் செய்யவும், இறந்தவர்களை விட்டுச்செல்லவும் இடங்களில் உள்ளது. இறந்தவர்களிடம் புருஷர்கள் மீண்டும் இணைவதற்கு இறந்த பெண்களுக்கு ஒரு சிறப்பு இடம் இருக்கிறது. இந்த இடம் மிகவும் பழமை வாய்ந்தது, சத்தம் மற்றும் காட்சிகள் (மண்டை ஓடு, கழுகுகள், பிரார்த்தனைகள், உறவினர்களின் அழுகை) ஆகியவற்றுடன். இது ஏன் டெட் நகரம் என்று அழைக்கப்படுகிறது.
சங்காலான தற்செயலாக சுவர்களில் நுழைந்தார், சூனியக்காரர் தனது ஆன்மாவைத் திருடினார். அவரது தாயார் கோட்டமி நகரின் தெய்வத்தை அவரிடம் கேட்டார். அவர் அதை செய்ய முடியாது என்றார். அவர் வானங்களை ஆளப்போகிற தெய்வங்களை அழைத்தார், அவர்கள் அதைச் செய்ய முடியாது என்று சொன்னார்கள். கோட்டமி அவளையும் அவளுடைய மகனின் விதிகளையும் ஒப்புக்கொண்டார். சுவர்க்கத்தின் அருகில் ஒரு கோவில் அமைக்கப்பட்டிருந்தது, இது ஹெவன் கோயில் என்று அழைக்கப்பட்டது.
மணிமேகாலா மற்றொரு தீவுக்கு மணமகலாய் தூங்கினாள்.
வெளியே நின்ற முக்கியமான விஷயங்கள்
மணிமேகலை: சிறந்த பெண் (வணக்கம், மனைவி)
அத்தியாயங்கள் 2 மற்றும் 18 - சிறந்த வணக்கம்
பல்வேறு கலை மற்றும் திறன்களின் மாஸ்டர் (நடனம், இசை, செக்ஸ்)
பகிரங்கமாக நடனம், ஆர்வத்தைத் தூண்டுவதை நோக்கமாகக் கொண்டது, மனிதன் கொடுக்க முடியாத அளவுக்கு பணம் சம்பாதிப்பது வரை பணம் சம்பாதிக்கிறார்
“மனிதர்களை கவர்ச்சியுடன் ஈர்த்ததுடன் அவற்றை அவர்களது கலைகளுடன் பிணைக்கும்” பக். 74

https://www.reddit.com/r/india/comments/2mfq5v/the_desecration_of_buddhist_temples_in_south_india/

தென்னிந்தியாவிலுள்ள புத்த கோவில்களின் தீர்த்தம்

    கும்பகோணம் நாகேஸ்வரன் திருமுருகன் வீதி, ஒரு பதா சிலை என்று பேகவரிஷி இருந்தது. புத்தர் விநாயகர் என்ற பெயரால் அழைக்கப்படுகிறார் என்று நிஜண்டு கூறுகிறார். பிற்பகுதியில் பல புத்த கோயில்கள் விநாயகர் கோவில்களாக மாற்றப்பட்டன.

    640 கி.மு. காஞ்சீபுரத்தை பார்வையிட்ட சீன பயணிகள், காஞ்சி புத்தர் கோவில்களையும் ஆயிரம் துறவிகளையும் கொண்டிருப்பதாக பதிவு செய்துள்ளது.

    அனனாத நாயனார் (1932) படி காஞ்சி கேசேஸ்வரர் ஆலயத்தில் புத்தர் சிலை கோபுரத்தின் அடித்தளத்தில் காணப்பட்டது. இந்த கோயிலின் மேற்கில் பட்ஹீத்ரி மற்றும் தெரு என அழைக்கப்படுகிறது. ஆனால் நான் அந்த ஆலயத்திற்கு வந்தபோது அந்தக் கற்கள் அடையாளம் காணப்படவில்லை. தூண்களில் மட்டும் புத்தர் படங்களை நான் பார்க்க முடிந்தது.

    காஞ்சி அருகே பல்லவபுரம் சென்றேன். அதே கிராமத்தில் ஒரு ஏரியின் கரையில் ஒரு புத்தர் சிலை காணப்பட்டது. கன்னிகுலப்புவில் உள்ள விநாயகர் கோயிலுக்கு அருகே புத்தர் சிலை அமைத்திருக்கிறேன். தர்மா சக்ராவுடன் நின்று கொண்டிருக்கும் ஒரு கல்லும் இருந்தது. அவர்கள் புத்தர் கோவில் இடித்துத் தள்ளி விநாயகர் கோவில் கட்டினார்கள்.

புத்தர் கோயில்களின் இருப்பு மற்றும் ஜெயின் அல்லது இந்து கோயில்களுக்கு மாற்றாக இந்த கோயில்களை மாற்றுவதற்கான சான்றுகளை விவரிக்கும் அவரது புத்தகத்தில் மயிலா சீனி வெங்கடாசாமி மேலும் பல தகவல்களை சேகரித்துள்ளார்.

http://awakeningbuddhistwomen.blogspot.in/2015/04/history-of-women-in-buddhism-indonesia_6.html


Sakyadhita: Awakening Buddhist Women
Sakyadhita: Awakening Buddhist Women

Monday, April 6, 2015

History of Women in Buddhism - Indonesia: Part 3

South Indian Bhikkhunī Manimekalai Travels to Java

Article author: Āyyā Tathālokā Bhikkhunī
Introduction to this segment: Tathālokā Bhikkhunī and Ādhimuttā Bhikkhunī

Image 1: Manimekalai distributing food to the needy
with her magic bowl. In contemporary South Indian
paintings, of which there are many as she continues
to be a legendary folk hero, she is almost always
depicted more in appearance like a modern Hindu
sannyāsinī than a Buddhist monastic.
This third post in our “History of Women in Buddhism” series records the dramatic and inspiring life story of a Buddhist woman saint, Manimekalai, second century South India’s Buddhist Mother Theresa.[1] It examines marks of the status and the mobility of ancient South and Southeast Asian Buddhist women monastics, their environmental and social justice ethics, their rights of self-determination, relationship with politics, and how Buddhism was proactively compared with regards gender issues and women’s rights to other faiths, doctrines and religions of the period.

This post especially coincides with the Sri Lankan Buddhist observance of Bak Poya on the full moon of April, the commemorative date of the Buddha’s visit to the Isle of Manipallavam aka Nagadipa, which figures so prominently in the life story of Manimekalai. 

Extracted from Ayyā Tathālokā’s paper “Light of the Kilis: Our Indonesian Bhikkhuni Ancestors,” it is part of the series leading up to the 14th Sakyadhita Conference in Borobudur, Indonesia. [Also: read the worthy historical places to visit and about the ancient terminology]

Part 3: South Indian Bhikkhuṇī Manimekalai Travels to Java



Image 2: Manimekalai book cover
Manimekalai (Maṇimēkalai, Tamil: மணிமேகலை), a highly-revered Tamil-Language Buddhist epic poem, is one of the five great epics of Tamil Literature, and the only one of the formerly-glorious collection of Tamil Buddhist writings of the period to survive.

The venerable Manimekalai’s life story was recorded and popularized between the second and third centuries CE.  From it, we recognize not only the international freedom of mobility of the early south Indian and island nations’ Buddhist bhikkhunīs (Skt: bhikṣuṇīs), but also the esteem which the greats among them held as leading monastic teachers, realized practitioners and saints.  


Image 3: Ancient Tamil epics on palm leaf text
Manimekalai, whose name means “girdle of maṇi-jewels,” was named after the Goddess of the Sea of the same name, Manimekhala Devi (known and beloved to Buddhists for her rescuing of the bodhisatta in the Mahājanaka Jātaka tale).[2]


 Image 4: Thai 6 Baht stamp celebrating
Magha Puja Day shows the sea goddess
Manimekhala (above right) rescuing the
bodhisatta (Buddha-to-be) Mahajanaka
from the raging Sea.
The human Manimekalai was born to a royal dancer along the coast of South India into a matriarchal line of royal dancers/courtesans. She, together with her mother-mentor, became students of the South Indian Buddhist teacher and sage Bhikkhu Aravaṇa Aḍigal, both entering the Buddhist Order, despite the people’s protest at the loss of their highly-valued entertainers.  When she came of age, the heir to the Chola empire, Prince Udaya-kumāra, wished to marry her (a proposal very hard for a dancer’s daughter to refuse). Despite her love for him due to his having been her spouse in several previous lives,  Manimekalai bravely chose to continue in her life of renunciation for the sake of “the bright light of knowledge,” and later was fully ordained as a Buddhist monastic.[3]

As with the life stories of many saints, her story contains abundant moral-bearing miracles.  In the course of her adventures, during which she too received divine assistance from the Sea Goddess in escaping the ongoing pursuit of the amorous prince, she found herself deserted on the sands of the Island of Manipallavam nearby its then famous Shrine of the Buddha’s Seat.


Image 5: Sri Lankan Kelaniya Temple painting of the Buddha appearing, in the fifth year of his ministry on Bak Poya April full moon, to end the dispute between two related Naga clans over the jeweled seat. Coming upon the seat, Manimekhalai chants, “Hail to the holy feet of him who rid the Nagas of their woes,” alluding to this incident.


Image 6: The former Sri Lanka president pays homage to the Nagadipa pagoda. The pagoda and shrine on the isle of Manipallavam aka Nainativu and also referred to as Nagatheevu, Nagadipa and Manithivu, is a location foremost in religious worship. To this day, both the island and  the presiding guardian goddess Amba Devi are associated in veneration with the visits of Manimekhalai and Kannaki to the island.

There she is said to have been guided by a deity to find a very special alms-bowl, the Amudhasurabhi, with a blessing upon it that it could share food out in alms to an infinite number of people.


Image 7: Actress depicting
Manimekhalai holding the
blessed alms bowl, from the
movie Amudhasurabhi
Back in the Tamil city of Puhar (also known as Kāveripattanam), putting the miraculous alms bowl to its blessed use, Manimekalai was granted a boon by the king who was much impressed by her piety and knowledge of Dharma.

She used this boon to request that he transform the prison into a public almsgiving hall, emphasizing the dharma of rehabilitation through giving support rather than giving punishment.  In this hall she shared food daily with all the needy of every kind, while also teaching the Dharma there.[4]

Later, when hearing of a drought-caused famine in Java (called Chava, Chavaka or Savaka-nadu in Tamil)[5] she travelled there to the capital of Nagapuram, where she taught the king Punyarāja, son of Bhūmicandra, both of whom she had past karmic affinities with. (The bowl that she had inherited had once, in the new king’s just-previous past life, belonged to Punyarāja).

By that time, Manimekalai’s fame had spread so far and wide that when they first met, the king’s minister recognized her immediately. Having heard about her in his travels abroad, he introduced her saying:
“There is none equal to this maiden in all of Jambudvipa. She [is] a nun of great piety and virtue that ha[s] come from Kāveripattanam, and possess[es] marvelous and miraculous powers.”[6]
Manimekalai’s teachings to Punyarāja on Java were on the social justice forms of benevolence and loving-kindness to all, focused on providing for the material well-being of all his people.[7] In these lines, she defines virtue (அறம் or sīla), as the human trait by which food, clothing and shelter are made available to all:
அறமெனப் படுவது யாதெனக்கேட்பின்
மறவாது இதுகேள் மன்னுயிர்க்கு எல்லாம்
உண்டியும் உடையும் உறையளும் அல்லது
கண்ட தில்லை.
“If one should ask what is the supreme form of charity, bear this carefully in mind that it is the maintenance of all living creatures with food and clothing and places to live in safety.”[8]

Image 8: The emblem of the
contemporary Manimekalai
Welfare Association on
Nainaitheevu (Manipallavam)
Island, where Manimekhalai
is still well remembered
Manimekalai’s teaching and her story emphasizes moral causality, and that virtuous or poor morality not only passes through lifetimes, but can also have profound environmental benefits or consequences observable in nature–a lesson enormously important to us today.[9]

She also taught fundamental Dharma teachings of insight into the impermanence and transitoriness of all material and emotional phenomena, the suffering of attaching to what is impermanent, and the non-self nature of all conditioned things.  Due to her developed abilities and realizations, she was able to clearly see and know the truths of karma and rebirth, and many of her realizations, strong decisions and actions, and teachings that appear in her epic biography are centered on these truths.

In her epic, she travels as a saint to the aforementioned Java, the island of Manipallavam off the coast of Sri Lanka, as well as traveling in her homeland of India. Numerous inscriptions from the second century BCE mention local bhikkhunīs along Indian trade routes and near active seaports with Indonesian connections. This, combined with the lack of a ban on sea voyages for Buddhist monastics (as compared to Jains), strongly suggests the travel and spread of both the male and female Buddhist monastic Sangha along both sea and land routes.


Image 9: Map of India showing Bodhgaya and Kalinga together with
the southern islands and northern tip of Sri Lanka, including Jaffna,
Dambakola Patuna and Nagadipa

In fact, the Buddhist shrine Manimekalai visited in northern Sri Lanka, is very close to the Jaffna port of Dambakola, traditionally held to be the arrival point of the famed Sanghamitta Theri to Sri Lanka from India.         

There was much Buddhist monastic travel and interchange recorded between these countries: India, Sri Lanka, Indonesia and China. It is known that both the Indian and Sri Lankan bhikkhunīs were internationally active and mobile and undertook sea voyages for Dharmadhuta missionary Sangha activities, as these bhikkhunīs undertook two voyages to China for the sake of the dual ordination of Chinese bhikkhuṇīs, which was well recorded, and has been widely published in recent years. Sinhalese bhikkhunīs are also recorded as having traveled to both India and Tibet, and one queen turned bhikkhunī from Kalinga (whether Kalinga in Indonesia or Kalinga in India has not been verified) is recorded as having been ordained in Sri Lanka.


Image 10: Figures of Sanghamitta Therani’s arrival by ship at
the port of Dambukola at the temple of Sanghamitta, Jaffna  


Image 11: Dambakola Patuna, an ancient Sri Lankan port, where
Sangamitta Therani landed while conveying the Sri Maha Bodhi
tree sapling to Anuradhapura.   

When Manimekalai returned from her Dhamma missionary and foreign aid work to her Indian homeland, in disguise as a male ascetic, she studied and became a master of the various non-Buddhist popular religious and spiritual teachings, philosophies and practices of her time, much as the Buddha himself did before his great awakening.


Image 12: Manimekalai depicted in very clearly feminine saintly form with the all-giving bowl, blue lotuses and both the Hindu goddess and Buddhist pagoda shrines with which she is associated on the Isle of Nagadipa/Manipallavam. Again, note the tendencies in pre-modern art during the time of the centuries-long absence of the Bhikkhunī Sangha in India to portray her appearance as the then more familiar image of a sannyāsinī, rather than as a bhikkhunī.

Reflecting upon these teachings in light of the unique and salient points of the Buddha’s teaching, she finally attaining the ultimate transmission from her family preceptor and master teacher Aravaṇa Aḍigal.[10] A point is made here that the gendered dogmas and practices of other non-Buddhist religious traditions required her to adopt the male form in order to have full access to their teachings and practices — but not so for Buddhism — a main promotional point for early Buddhism as it was popularized in this South Indian classic from the early centuries CE.


Image 13: Ilango Adigal (இளங்கோ அடிகள், the “Prince Ascetic”), a 2nd century CE  monk and contemporary of Manimekhalai author Satthanar (சாத்தனார்), who is variously said to have narrated the story of Manimekhalai to Satthanar, or to have had Satthanar narrate the story to him.
The venerable Manimekalai lived the remainder of her life and passed away as a bhikkhunī, and although she lived several centuries after the Buddha, the most eminent title of Arachchelvi as for the awakened leading women disciples of the Buddha is used in her regard, as it was for the bhikkhunī/bhikṣuṇī arahats of yore.

__

All posts in the “History of Women in Buddhism - Indonesia” series:
Part 1: Introduction Twelve Javanese Sites Worthy of Interest: Monuments & Sites Related to Women in Buddhism & Bhikkhunīs
Part 2: Indonesian Bhikkhunīs & Women Ascetics: A Historical Introduction & Survey of Terminology
Part 3: South Indian Bhikkhunī Manimekalai Travels to Java
Part 4: International Buddhist Networking, Bhikkhunīs and Women’s Leadership in the 5th-7th Century Indonesian South Seas
Part 5: The Mystery Story of Devi Kili Suci ~ the 11th Century Vanishing Crown Princess Bhikkhunī Hermit & Her Selomangleng Goa Cave
Part 6: Bhrikutī & the Appearance of New Non-Bhikkhunī Forms of Women’s Asceticism in Buddhism
Part 7: Ardhanāriśvārī Ken Dedes & Gender in Ancient Indian Buddhism

Part 8: Gāyatrī Rājapatni: Queen, Bhikkhunī & the Prajñāpāramitā
Part 9: Tomé Pires Witness & the Beguines, change comes to the roles of women in religion in Indonesia
Part 10: Shedding Light on the Bhikkhunīs & the Great Founding Women of Borobudur (Sakyadhita Conference Presentation)

Image credits for Part 3:
Image 1: courtesy of Eluthu.com: http://eluthu.com/images/poemimages/f15/vzeln_158581.jpg.
Image 2: courtesy of Astralint.com: http://www.astralint.com/images/bookimage/9788189233372.jpg
Image 3: courtesy of Wikipedia Commons: http://en.wikipedia.org/wiki/Manimekalai#/media/File:Tamil_palm_leaf3%7E300_AD.jpg
Image 4: courtesy of http://3.bp.blogspot.com/-novPpiJQw3w/U0jaOm0E70I/AAAAAAAAIJs/JY5sALxDNJE/s1600/scan0005.jpg
Image 5: courtesy of:  http://viyaasan.blogspot.com/2013/09/blog-post_715.html.
Image 6: courtesy of the Sri Lankan Columbo Page:  http://www.colombopage.com/archive_11/Jan18_1295294319CH.php
Image 7: courtesy of Chennai 365: http://chennai365.com/tamil/Events/Amudhasurabhi/.
Image 8: courtesy of: http://nayinai.com/sites/default/files/Mekalai-1.jpg.
Image 9: courtesy of: Chaminda Weerathunga
Image 10: courtesy of: Chaminda Weerathunga
Image 11: courtesy of the Visit Jaffna blogspot: http://visit-jaffna.blogspot.com/2011/12/top-10-places-to-visit-in-jaffna.html.
Image 12: courtesy of: http://viyaasan.blogspot.com/2013/09/blog-post_715.html.
Image 13: courtesy of Wikipedia Commons:  http://en.wikipedia.org/wiki/Ilango_Adigal#/media/File:Puhar-ILango.jpg.

Endnotes to Part 3:
[1] See Manimekhalai: the Dancer with the Magic Bowl by Merchant Prince Shattan (Chāttanār) 1989.
[2] See http://skn.ac.th/skl/project/chanok92/ki26.htm.
[3] Hisele Dhammaratana 2008 (online edition, 3. Bhikkhuni Manimekalai)
[4] In contemporary South Indian images, Manimekalai is almost always portrayed in orange robe, with high stacked hair and jewelry like a contemporary Indian sannyasini. See: http://dosa365.wordpress.com/2012/09/01/24/manimekalai/.
[5] On Manimekalai and the association between the lands of Java, Chava, Chavaka and Savaka-nadu see Chattergee 1933 (p 27), Nandakumar 1987 (p 7) and Kanakasabhai 1904 (p 11)
[6] Viswanatha 2009 (p 177). Viswanatha’s translation reads: “There is none equal to this maiden in all of Jambudvipa. She was a nun of great piety and virtue that had come from Kāveripattanam, and possessed marvelous and miraculous powers.”
[7] Rao 2007 (p 138)
[8] As translated by Dr. C.R. Krishnamurti in his “Tamizh Literature Through the Ages (தமிழ் இலக்கியம் - தொன்று தொட்டு இன்று வரை),” in 4. The Era of the Thamizh Epics - காப்பிய காலம், on the web: http://tamilnation.co/literature/krishnamurti/04epic.htm (accessed on 4 April 2015).
[9] This lesson of warning about human moral or immoral behavior having observable effects on nature, that is on the earth’s climate and weather, may have been a matter of belief or nonbelief in Manimekalai’s time, but seems easy to see and understand now, in our modern times.
[10] Rao 2007 (p 140)

Ayyā Tathālokā Bhikkhuṇī (sans diacritics Ayya Tathaaloka)


Ven. Tathālokā Bhikkhunī is an American-born Theravada bikkhunī, Buddhist monastic scholar and teacher. She is the co-founder of the non-profit NGO Dhammadharini (Women Upholding the Dhamma), the North American Bhikkhuni Association and Aranya Bodhi Hermitage, as well as a senior monastic advisor to Sakyadhita USA and the Alliance for Bhikkhunis. She was a recipient of the 2006 Outstanding Women in Buddhism Award and a presenting scholar at the 2007 International Congress on Buddhist Women’s Role in the Sangha on her special areas of scholarship: Bhikkhuni Sangha History and Bhikkhuni Vinaya.  Ayyā Tathālokā served as preceptor for the historically significant bhikkhuni ordinations held in Western Australia and in Northern California between 2009 and 2014. She is currently working with the Dhammadharini support foundation to establish a permanent monastery/vihara for the Dhammadharini Bhikkhuni Sangha in Northern California north of the San Francisco Bay Area (see dhammadharini.net).
Posted by Mariani at Monday, April 06, 2015
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Labels: Ayya Tathaaloka, Bhikkhunis, Bhiksunis, Female Buddhist Monastics, Female Buddhist Monks, History of Women in Buddhism, Sakyadhita Conferences, Tathālokā Bhikkhunī, Tathālokā Therī, Women in Buddhism

http://www.tamilnation.co/literature/manimekalai.htm

 

“To us all towns are one, all men our kin.
Life’s good comes not from others’ gift, nor ill
Man’s pains and pains’ relief are from within.
Thus have we seen in visions of the wise !.”
- Tamil Poem in Purananuru, circa 500 B.C

TAMIL LANGUAGE  & LITERATURE

Manimekalai of Cittalaic Cattanar
மணிமேகலை - சீத்தலைச்சாத்தனார்

“The Manimekhalai, one of the masterpieces of Tamil literature, gives us in the form of didactic novel full of freshness and poetry, a delightful insight into the ways of life, the pleasures, beliefs and philosophical concepts of a refined civilisation… In its clear accounts of the philosophical concepts of the time, the Manimekhalai presents the various currents of pre Aryan thought…. which gradually influenced the Vedic Aryan world… The society in which the action of the Manimekhalai takes has little to do with the Aryanised civilisation of the north which we know from Sanskrit texts…” Alan Danielou (translator) - Manimekhalai (The Dancer With the Magic Bowl)

M.D.Raghavan
Tamil Culture in Ceylon, a General Introduction, circa 1952

One of the finest jewels of Tamil poetry”, the epic poem Manimekalai by Poet Sathanar, 2nd century A.D., is unique for the deep spirituality and mysticism it unfolds against the historical and geographical background of South India and of adjacent Jaffna.

The death of her father, Kovalan, under tragic circumstances, weighs upon the mind of young Manimekala and she resolves on a life of renunciation. At every turn she is obstructed. Running through her life story are a set of counteracting forces — on the one hand is her passion to enter holy orders of a Buddhist bhikkuni and on the other, the infatuation of Udaya Kumaran, the Chola prince, to win her favours.

The first scene is laid in the garden of the capital city, Puhar, with Manimekala and her companion, Sutamati, gathering flowers. With all the daring of his princely rank, Udaya Kumaran gives vent to his deep love. Faced by a situation from which there is no escape, spiritual aid comes to her in the person of the Goddess Manimekalai, her guardian deity. The Goddess charms her to sleep, and while in a state of trance, spirits her away to the Island of Manipallavam,1 down South. Leaving her there, the Goddess gets back to Puhar, the Chola capital. Appearing before Prince Udaya Ku maran, she tells him of the unrighteousness of his conduct, unbecoming of a prince. The Goddess now appears to Sutamati in a dream and tells her of her flight to the Island of Manipallavam with Manimekala, and how the Goddess has set her on the road to spirituality.

Bewildered at her loneliness in strange surroundings Manimekala roams about the place until she comes upon the site hallowed by the visit of the Buddha. This was the site where according to legends, the Buddha landed and settled a growing strife between two warring Naga. Princes for a gem-set throne left to them by an ancestress. The episode of the Buddha’s visit to the Island of Nagadipa, where he preached a sermon of reconciliation between the two Naga princes, is sung in Buddhist legends of Ceylon, chronicled in Sinhalese Mahavamsa. Circumambulating the holy seat, and prostrating herself before it, memories of her past life miraculously dawns on her.

One of her righteous deeds in her past life, is here recounted. Lakshmi, as she was in her previous birth, comes upon a Buddhist Charana by name Sadhu Sakkaram flying across the air. As he landed, Lakshmi and her husband, Rahula, prostrated before the sage, and Lakshmi offered the sage food. The merit that she thus acquired gained for her the reward of acquiring nirvana, in her next birth, destined to live the life of a Bhikkuni. Rahula, her husband, was reborn as Prince Udaya Kumara. This accounts for his amorous advances to her.

 To release her from this attachment and to help her to fulfil the Karma, was the mission of Goddess Manimekalai who spirited her away to the Island of Manipallavam. In her past birth she was one of the three daughters of King Ravivarman and his Queen Amudapati, of Yasodharanagari. The other two daughters were Tarai and Virai, married to King Durjaya. On a certain day returning from a visit to the hills by the side of the Ganges, the royal party came upon Aravana Adigal, the great Buddhist saint.

The latter persuaded the king and his daughters, to worship the footprints of the Buddha in Padapankaja Malai of the Giridharakuta hills. The story of the footprints finds mention in these words : ” The Buddha stood on the top of the hill and taught his Dharma to all living beings, and as he preached in love, his footprints became imprinted on the hill, which thus got the name Padapankaja Malai (the Hill of the Lotus feet).” The king and his queens were advised to go and worship the sacred footprints. As a result of the merit thus acquired, the two daughters Virai and Tarai, were reborn as Sutamati and Madhavi.

To resume our story. Initiated in Buddha Dharma, the goddess prevails on Manimekala to complete her spiritual education by learning the teachings of other religious persuasions. Towards this end, she instructs her in a mantra the chanting of which would enable her to fly through the air, disguised as a hermit. With these pronouncements, the goddess again leaves her.

Walking about the place, Manimekala meets the goddess Tivatilaki who recounts her own experiences. ” On the high                      peak of Samanta Kuta, in the adjoining Island of Ratnadipa, there are the footprints of the Buddha. After offering worship to the footprints, I came to this Island long ago. Since then, I have remained here keeping guard over this seat under the orders of Indra. My name is Tiva-tilaki, the Light of the Island. Those who follow the Dharma of the Buddha strictly and offering worship to this Buddha seat will gain knowledge of their previous birth.”

” In front of this seat there is a little pond full of cool water overgrown with lotuses. From that pond will appear a never failing alms bowl, by name Amrita Surabhi (Endless Nectar). The bowl once belonged to Aputra and appears every year on the full moon day in the month of Rishabha, in the fourteenth asterism, the day on which the Buddha himself was born. That day and hour are near. That bowl will presently come into your hand. Food put into it by a pure one will be inexhaustible. You will learn all about it from Aravana Adigal, who lives in your own city.”

Circumambulating the pond, the bowl emerges from the water and reaches her hands. Delighted at this, Manimekala chants praises of the Buddha. The last line of the chant alludes to the Buddha’s services to the Nagas : ” Hail holy feet of Him who rid the Nagas of their woes.”

How the bowl found its way to Nagadipa is another story 2 Manimekala now flies back to Kaveripattinam. Meeting her mother and Sutamati, she recounts her experiences. All three go to the Sage Aravana Adigal. The sage narrates to her the story of the miraculous bowl. As the story ends, Manimekala dons the robes of a Bhikkuni and with the begging bowl in her hand, makes her way through the streets of the city.

The news reaches Prince Udaya Kumaran of Manimekala’s presence in her own Madurai and her attentions to the poor and forlorn. The prince goes to find her. Seeing her as a Bhikkuni, he asks her why she has taken to this austere life. She makes appropriate reply. Unable to resist the prince’s advances, she disguises herself as Kayasandigai, so as to escape his attentions. Meanwhile, Kanjanan, the husband of the real Kayasandigai, mistakes Manimekala in her disguise, as his wife. Manimekala does not respond to Kanjanan’s words. This infuriates Kanjanan, who suspects Udaya Kumaran to be his wife’s lover, and kills him.

Manimekala now continues in her wanderings and finally reaches Conjeeveram. Here she waits upon Aravana Adigal, who instructs her in Buddha Dharma. Manimekala from now settles herself to the dedicated life of a Buddhist Bhikkuni.

1 Of the character and functions of this Goddess, Paranavitana enlightens us : ” This Goddess appears in a number of Sinhalese and Pali works. Her chief job appears to be the guardianship of the sea.” Quoting Rajavaliya’ we are told, ” Viharamahadevi, the mother of Duttugemunu, who was offered by her father as a sacrifice to the sea Goddess, was brought ashore by this very Goddess at Magama in Ruhuna where she found her future husband.” (Paranavitana : Ceylon Literary Register, 1931).

That Manipallavam is an Island, is obvious from the reference in the Manimekalai to ” the sea girt land of Manipallavam,” the Island where ” stood the seat of the Buddha ” — the seat for which ” there appeared in contest two Naga kings from the Southern Regions each claiming the seat for himself.” This specific allusion to the gem-set seat and the Buddha appearing and making peace between the warring princes, make it abundantly clear that the Island meant is Nagadipa, or the Jaffna Peninsula itself, for at this time the name seems to have been extended to refer to the whole Peninsula as the Mahavamsa has it. Another                          pointer is the name Pallavam, Tamil for the sprout of a tree, the projecting top of the Peninsula thrusting itself into the sea, having all the look of the sprout of a tree. There is also the view that this idea may be at the back of the names of the later Pallavas bearing the suffix “ankura” meaning in Sanskrit, a sprout, in their surnames. (Rasanayagam, C.: Ancient Jaffna, p. 81).

2 Salli, the faithless wife of a Brahmin Appachikan, deserted her husband. She gave birth to a child whom she left by the wayside. Attracted by the cries of the child, it was looked after by a cow. In time, the child was adopted by a kind Brahmin. The child thus got the name Auputhiran — the cow’s son. The boy, as he grew up, denounced animal sacrifices. Matters came to a head one night when he rescued a cow consecrated for sacrifice the next morning. He was discarded by his adopted parents. Auputhiran fled to Madurai and took refuge in a pilgrims’ rest home. Touched by his charitable disposition to feed the poor, Saraswati bestowed on him the miraculous rice bowl, with which he fed man and beast. In time, Indra moved by his charities, appeared before Auputhiran and volunteered to grant him whatever boon he desired. ” What greater boon can you give me than the pleasure of feeding the hungry ” he replied. This curt reply displeased Indra. The land soon grew so fertile with seasonal rains, that the people had no more need for Auputhiran’s rice bowl. Seeing his mission in this land at an end, he decided to leave the country and took ship.

The ship weighed anchor at the uninhabited island of Manipallavam and sailed away without him. Thus stranded on the island, Auputhiran starved himself to death. Before he died, he deposited the bowl in a pond nearby with the prayer that it should appear once a year and come into the hands of the virtuous. His prayer was fulfilled in time on a particular Vesak day when Manimekala got possession of it.

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Last updated
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Manimekalai of Cittalaic Cattanar at Project Madurai - tscii - pdf - unicode
“The publication of the twin epics, SilappathikAram and MaNimEkalai  marked the commencement of the epic era  in Thamizh literature…. Manimekalai the other half of the twin epics represents the continuation of the sad saga of MAdhavi and her daughter, MaNimEkalai. Following the traumatic death of KOvalan and KaNNaki, MAdhavi withdrew herself from her artistic career and public life. KaNNaki’s chastity and fidelity had a very powerful impact on her moral outlook of life and its meaning. Her adoration of KaNNaki was so high that she always introduced MaNimEkalai as KaNNaki’s daughter. She repented the type of life she led upto that time and wanted to erase the memories of her unchaste family traditions from MaNi mEkalai’s mind. Her disenchantment towards life, in general, increased to such an extent that she joined the Buddhist monastry. She brought up MaNimEkalai in an environment free of transient worldly pleasures.

The prince fell in love with MaNimEkalai who was unable to reciprocate his love because of her mother’s influence. Ultimately MaNimEkalai went to the island of MaNipallavam, got ordained as a Buddhist monk and received the gift of a mystic box  capable of an eternal supply of food. Her ambition in life turned out to be the alleviation of the hunger of the poor and the needy. Her ascetic life and service to humanity elevated her to the status of an idol so that people worshipped her as MaNimEkalai, the God , after her death. In the following lines she defined virtue as the human trait by which food, clothing and shelter are made available to all:

அறமெனப் படுவது யாதெனக்கேட்பின்
மறவாது இதுகேள் மன்னுயிர்க்கு எல்லாம்
உண்டியும் உடையும் உறையளும் அல்லது
கண்ட தில்லை.

The author of MaNimEkalai (4835 lines), SAtthanAr finds the story much to his own liking and religious views. Unlike iLangO atikaL who remained unbiased in his narration of the life of KOvalan and KaNNaki, SAtthanAr did not hesitate to use MaNimEkalai’s story of renunciation to propagate Buddhist philosophy.”  Professor C.R. Krishnamurti on Manimekalai in  Thamizh Literature Through the Ages


 

Manimekalai - Dancer with Magic Bowl - Narrative in Tamil Epic (Second Century AD)  - Arputhrani Sengupta (Associate Professor, Dept. of History of Art, National Museum Institute, New Delhi, India)  “..When Manimekalai took decisions on her life, cognition and positive force set her on the path of knowledge. Born to be a courtesan, her decision to take the vow of chastity and charity is a daring innovation, which utilized creative power in the service of spiritual and social goals. By writing the epic Merchant Prince Shattan reproduced the narrative in a form that could be retained and retrieved. The Tamil epic Manimekalai has endured for nearly two millennia because of the innovation of Brahmi script derived from Aramaic, which enabled the reproduction of knowledge through writing for the benefit of society. The written reproduction provides the possibility of a broader reception and, more importantly, also of history, society and religion, and the opportunity for critical observation, since only a fixed text makes any kind of criticism possible…”

*Alan Danielou (translator) - Manimekhalai (The Dancer With the Magic Bowl)  July 1989 - “The Manimekhalai, one of the masterpieces of Tamil literature, gives us in the form of didactic novel full of freshness and poetry, a delightful insight into the ways of life, the pleasures, beliefs and philosophical concepts of a refined civilisation… Tamil is the main pre-Aryan language still surviving today…. The Manimekhalai calls into question many of our received ideas concerning ancient India as well as our interpretation of the sources of its present day religion and philosophy. In its clear accounts of the philosophical concepts of the time, the Manimekhalai presents the various currents of pre Aryan thought…. which gradually influenced the Vedic Aryan world… The society in which the action of the Manimekhalai takes has little to do with the Aryanised civilisation of the north which we know from Sanskrit texts…The Greek geographer, Ptolemy in the second century mentions the main ports of southern India and, in particular, Kaaveris Emporium, the Kaveripum-pattinam (or Puhar) of the Manimekhalai ..”

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Manimekalai
Dancer with Magic Bowl

Narrative in Tamil Epic (Second Century AD)

Arputhrani Sengupta (Associate Professor, Dept. of History of Art, National Museum Institute, New Delhi, India)
[BIO]

 

ABSTRACT

The question for us today is, how we can produce reproductions of knowledge that will guarantee optimal knowledge and, as a corollary, what do we consider optimal knowledge in contemporary processes. The narrative in the Tamil epic Manimekalai was chosen for the Conference for its striking qualities of innovation and reproduction. When Manimekalai took decisions on her life, cognition and positive force set her on the path of knowledge. Born to be a courtesan, her decision to take the vow of chastity and charity is a daring innovation, which utilized creative power in the service of spiritual and social goals. By writing the epic Merchant Prince Shattan reproduced the narrative in a form that could be retained and retrieved. The Tamil epic Manimekalai has endured for nearly two millennia because of the innovation of Brahmi script derived from Aramaic, which enabled the reproduction of knowledge through writing for the benefit of society. The written reproduction provides the possibility of a broader reception and, more importantly, also of history, society and religion, and the opportunity for critical observation, since only a fixed text makes any kind of criticism possible.

 


(fig. 1) Inscription in Brahmi on a pillar fragment with octagonal shaft, which identifies the donor as the perfumer Hamgha and his family, Amaravati Stupa, Early 2 nd century AD

 

SYNOPSIS

The literate period in South Asia dawned with the innovation of Brahmi script during the early Christian era. (fig. 1) Derived from Aramaic, Brahmi revolutionized communication in South Asia and introduced literature of a high caliber simultaneous in Tamil and Pali Sanskrit. To be human is to have language, but literature in Tamil and Sanskrit is singular in that literature in both languages appears suddenly for the first time.(1) The early texts, like the unprecedented visual arts of the time, are considered Buddhist but they present anthropologists and art historian with formidable problems of interpretation. Literature in particular is part of superstructure of a culture and when one starts suddenly from a clean slate, with no history or evolutionary process to refer to, contextual reading throws up questions more keenly about society, gender and race. Part of the interpretive struggle is to re-introduce history into cultural studies. In the new historicism, the narrative in the Tamil epic Manimekalai begins with the premise that art is not secured to a stable background and context is open to interpretation. Detailing, and the aesthetic engagement of feeling that arise from the narrative, are obviously from an encounter that is existential in experience. The possible date of Manimekalai is the 2 nd century AD and one of the questions is naturally, how does this work seem so contemporaneous to the Roman civilization? Yet, we are dealing here with analogies and synonyms, or as Lévi-Strauss would say, that ‘similar’ does not mean ‘the same’. The epic addresses relationship between literature and philosophy, art production and social production and the present narrative figures out, where the centers of interest might be.

The merchant Prince Shattan wrote the epic Manimekalai (The Girdle) in 30 long poems, which he presented to the Chera Prince Ilango Adigal, the author of the Tamil epic Shilapdikaram (The Anklet) of which this narrative is a sequel. The original manuscripts in Tamil were written on palm leaf in Brahmi.(2) The date of Manimekalai is close to 171 AD the date proposed by Ramachandra Dikshitar for Shilapadikaram. Svaminatharya culled Manimekalai from about a dozen manuscripts only in 1898 and a recent translation by Alain Danielou is the source for the analysis of the narrative.(3)

Imagination and language are part of the apparatus but a special set of circumstances and a unique blend of qualities were needed to bring Manimekalai into existence. The seemingly archaic tale of Manimekalai is a ‘Romance’, and we are dealing with the end-results of a long process of selection and ordering of what were in the first place oral narratives, artfully combined with life experience. The narrative contains a variety of other meanings, perhaps equally or more important, due to its obvious reference to Buddhist culture of the Kushana period synchronous with the Roman Empire.(4) The reference to Buddhist culture brings into sharp focus ambiguities afloat in the narrative: Tamil Nadu in the South curiously lacks a Buddhist material culture while the narrative in Tamil relates it vividly to art and architecture in the North and Northwest of India. First it implies that the Tamils of the Dravidian race once occupied the northern regions, rich in Buddhist art, bearing Brahmi inscriptions, and much later migrated to South India, which at the time of the Buddhist period might have been shunned generally as the “nether region”. Secondly, the writer seems to have set down the story for another group of people and to suit a new audience, with obvious variations and allusions to a culture alien to the southern peninsula, which he describes so minutely. However, no matter how distant or foreign the culture from which it emanates, myth and folktale, when combined with history, lends itself to the making of legends.(5)

 

Legend of Manimekalai

Manimekalai is a figure from the past reinvented, given a personality, mythologized and placed in a story that is supposed to elicit awe and reverence. Manimekalai, the ‘Dancer with the Magic Bowl’, is a legend that has elements of ‘myth’ that shade into ‘folktale’ in complicated ways. The poet Shattan asserts his ego centrifugally so that the world that surrounded him has been absorbed into the riveting story of Manimekalai, the beautiful daughter of courtesan Madhavi who took a vow of chastity and amid untold tribulations gained knowledge and power through the intervention of the goddess Manimekala and other divinities. She also received the gift of a magic bowl that produced perennial quantities of food to feed the destitute. Besides salvation to mankind, Manimekalai was destined to bring retribution for her parents Madhavi and Kovalan, whose love and betrayal with tragic consequences is dealt by Ilango Adigal in the epic Shilapdikaram.(6) Manimekalai too had her share of grief. In a previous life Manimekalai was Lakshmi, wife of Rahul, now Prince Udayakumara who was infatuated with her. Despite coming under the shadow of bondage brought by knowledge, Manimekalai could neither reciprocate Udayakumara’s love nor save his life due to a fate controlled by her past deeds.(7) Instead Manimekalai chose to serve humanity as a Buddhist nun and practiced severe self-denial to escape the chain of rebirth and thus reach the sublime state of selflessness. The story with the central motif of chastity and charity is interwoven with supernatural events, oracles and astral travel.

 

Oppositions and Contradictions

The ‘questions’ posed by Manimekalai are taken up from Shilapadikaram: betrayal and retribution connected to karma or past deeds as opposed to human nature; heroic sacrifice and chastity in an unending process that ceaselessly crosses and re-crosses geographical and tribal boundaries. According to Lévi-Strauss mythmakers seek to resolve all manner of contradictions or try to relate, one aspect of life to its opposite in a chain of ‘binary oppositions’- for example, youth and age, human and animal, culture and nature, life and death. These may be immediate and sensory, such as the Magic Bowl, central to the conflict between life and death, hunger and satiation, or extremely abstract, such as philosophical speculations. Ultimately Manimekalai overcomes the contradictions inherent in her corporeal self and reaches the void or sunya, the ‘absolute nothingness’.(8)

 

Sequence of Episode

The question of the narrative structure, the way in which episodes are put together to make a ‘story’ is a matter of importance for understanding the meaning of the narrative. The Russian folklorist Vladimir Propp identified a total of thirty-one episodes or ‘functions’ constituting the basic building-blocks of all Russian folktales that holds true in other cultures as well: these include Interdiction, Violation of Interdiction,(9) Villainy, Departure from Home on Quest, Dialogue with Magical Helpers,(10) Appearance of Villain, Flight, Pursuit, and Deliverance from Pursuit. Moreover, although few of the one hundred traditional stories analyzed by Popp contain all thirty-one of these ‘functions’, these episodes that appear in any particular tale always do so in the same order. The narrative in Manimekalai suggests that here too, although colored by the supernatural and digressions on religious discourse, the list of basic episodes is structured in a well-defined sequence.

 

Miraculous Interventions

When perused by Prince Udayakumara Manimekhalai enclosed herself in the crystal pavilion in Upavanam, ‘the garden’.(11) At first the Prince thought that Manimekalai was one among a number of portrait statues in the pavilion, but when he perceived her through the transparent walls, ‘Eros, a crocodile on his pennon, let fly his five flower darts, filling him with irresistible desire’. Goddess Manimekala, endowed with immense wisdom and knowledge of all things past and future, freed Manimekalai from imminent danger and conveyed Manimekalai by air to the isle of Manipallavam guarded by Tivatilakai.(12) In another instance, as Manimeklai slept behind the tall gate of the Champapati Sanctuary to the east of the Pillar Statue, she heard as in a dream the oracular statue reveal the tragic demise of Prince Udayakumara under the sword of Kayashandikai’s husband, a furious Vidhyadhra who was endowed with power to travel by air at will.(13)

 

The Magic Cup



(fig 2) The cup bearer (Aputra?), Gandhara, 1 st or 2 nd century AD

Manimekalai is one of the earliest literary masterpieces replete with mythical motifs interwoven with folktale, which at the same time seeks to explain the meaning of life, with vivid descriptions of human society and culture.(14) On her flight from home, Manimekalai was separated from her faithful companion Sutamati, who was from Bengal. On the island of Manipallavam the goddess Manimekhala taught Manimekhalai a magic formula, while Tivatilakai, the divine protector of the land presented Manimekhalai with a bowl, a marvelous vessel of perennial life. Manimekhalai later heard from Aravana Adigal how Aputra first received the divine bowl, known as ‘Cow of Abundance’ from the hands of Chinta, the goddess of knowledge.(15) In the hands of Manimekhalai life pours from the inexhaustible cup, to alleviate hunger in all directions. That is the wisdom for which Manimekalai meditated in great austerity and realized that - beside desire and fear, the supreme sacrifice is life; that loss of life is actually to gain life eternal. Central to sacrifice is the cup of life, a symbol of faith and immortality. Buddhist art actually depicts couples and individuals holding this cup of life. The recurrent theme is one of drinking from the magic cup, and a great level of unity is found in this type. The common themes fit together better if they are taken as variant elements in a similar category in the Golden Age of Buddhism during the Kushana period, which itself is just one structural feature of a larger design, which Worthen calls the ‘Myth of Replacement’.(16) In the grand structural scheme of the early Buddhist art, the motif of the magic vessel, like the cornucopia in the hands of the goddess in Gandhara, is the consecrated vessel, the joyous ‘begging bowl’ that transforms itself into a wish-fulfilling vessel in the hands of Manimekalai. The groups of recurrent ‘bundles’ of ideas constitute the complete paradigm of symbols and substitutes. These groups include the etymological importance of words significant to eternity and immortality, and the proper names of mythological characters, a feature from which all comparative mythology takes its departure in order to explain better the complexities of human destiny.(17)

 

Dream and Reality

Veneration of footprints was a symbol of apotheosis and certain sites such as Padma-pankaja-malai also known as Gridhra-kuta or Vulture Peak was a place of pilgrimage. Aravana Adigal is reported to have worshipped footprints of the Buddha in Rajghat (Varanasi or Benaras). In the epic, dream revelations and predictions, oracles and miraculous signs are part of everyday life. When Manimekalai came upon the ‘miraculous footprints of the wonder working Buddha’ on the lotus pedestal within a pavilion made of crystal panels in the Upavanam, she walked round the pedestal, keeping it on her right then prostrated as a mark of reverence. Then she suddenly remembered her past life as Lakshmi.(18) (fig.3)



(fig.3) Footprints of the Buddha, Amaravathi, 1 st or 2 nd century AD

Manimekalai also learnt from Aravana Adigal why she was named after Manimekala, goddess of the Ocean with powerful waves.(19) (fig 6) The narrative is a folktale in which the story is put together from mythic elements with the dual purpose of entertaining and pointing out some moral value: Manimekalai’s ancestor, a namesake of her grandfather and her father Kovalan, was shipwrecked in a shark-infested Ocean. He struggled for seven days in the waves of the bottomless sea and was lost like a ‘needle in a woolen rug’.(20) However, he had unfailingly practiced the five virtues and recognized the four truths, so when the moment approached for him to lose his life, a shudder ran through the carpet that bears Indra’s throne: Indra at once summoned goddess Manimekala and said ‘This Kovalan struggling in the sea for seven days has the same virtues as the Bodhisattva, the master of us all who, in the shade of the papal, practiced ascetic life. He must be delivered from danger, so that the ten rule of conduct (paramita) is observed in the world and the wheel of dharma goes on turning smoothly’.(21) Immediately goddess Manimekala guided him to the shore and saved Kovalan from certain death.



(fig.4) Sea goddess holding the cup of life in ‘Soul Saucer’, Gandhara, 1 st or 2 nd century AD

The Charanas or the sages who travel through the air, recounted this tale to his descendent Kovalan. Kovalan in gratitude wished his daughter to bear the name of the goddess, and the goddess on the night of her birth revealed to Madhavi that Manimekalai would lead a life of renunciation. Further, Manimekalai learnt from Aravana Adigal that when, by the will of the goddess and the curse of Indra, the city of Puhar was devoured by the sea, Kovalan and Madhavi fled to Kanchi for the love of Manimekalai.(22) The reason why the sea goddess devoured Puhar forms a narrative within narrative: Pilivalai, daughter of the Naga (of the serpent race), who on pilgrimage to the isle of Manuipallavam, entrusted her infant son by the Chola king Neduvel Killi, to Kamabala Chetty, a merchant in woolen blankets, whose vessel was the only one en-route to India to stop at the isle. Taking the child Chetty sailed for his homeland, but in the darkness of the night was shipwrecked near the shore. The king was distraught by the loss of his son and neglected the annual festival of Indra. Indra ordered Manimekala, the sea goddess to swallow up Puhar as it was predicted. [see note 14]

 

Skills of Courtesan

Manimekalai or ‘The Dancer with the Magic Bowl’ was destined by birth for art and pleasure and lived in a street where women of pleasure resided in a house of several floors with gilded balconies. She was accomplished like her mother Madhavi, who knew both kinds of dance, dances suitable for the royal palace and those for the common public, poems set to music, the art of dramatic posture (tukku) to empahsise the rhythm of the poetic meter, the various musical rhythms (tala), and how to play the harp (yal) tuned according to the various moods.(23) She knew by heart the poems chanted during the dances and had mastered the language of gesture (mudra), by which love (akam), virtue and glory (puram) are expressed.(24) She knew how to play the great drum and how to adjust the tightness of its skin to regulate the sound. She knew how to play the melodious flute, as also the art of playing ball, of preparing dishes according to recipes of the best cuisine as well as the preparation of scented powders of diverse colors, the manner of bathing in various seasons, the body’s sixty four positions in making love, the art of anticipating men’s desires, of speaking charmingly, of writing elegantly with the cut reed, of arranging magnificent bouquets of flowers according to their form and color, the choice of dress and jewels according to circumstances and the art of fashioning necklaces of precious pearls or precious stones. She had also studied astrology and the art of measuring time, and other similar sciences, the art of drawing and painting all of which, according to the books forms part of the métier of an accomplished courtesan.(25) Although accomplished in the arts and endowed with great beauty Manimekalai, to the amazement and distress of her mother and companions, left home to dedicate her life to charity and to attain the ‘bright light of knowledge’.(26) [see note 9]

 

Samkhya Cosmology

In the astrological religion the transmigration of souls is connected to karma, according to acquired merits and demerits, which to a large extent is controlled by the manner in which the soul descends at the time of birth through the various spheres or planets disposed in space. The ascent of the soul is likewise influenced by the music of the spheres that is controlled by the acquired merits and demerits. The soul ascends through a series of celestial spheres to reach the paradise of bliss or ‘world of light’ known as Dutita /Tushita loka. In Tushita loka perfect souls become deified immortals or reincarnate according to their acquired merit.Thus, incapable of attaining truth without the aid of that which is material, the soul will be guided by the ‘true’, though merely perceptible ‘lights’ (lumina vera) of the resplendent soul to the man made image, which reveals the ‘True Light’ (verum lumen) that is Buddha prior to Christ; and it will thus be raised, or rather ‘resurrected’ (surgi, resurgit), from terrestrial bondage even as Christ like Buddha is seen rising with flaming shoulders and a halo in ‘resurrectio vel Ascensio’ on a Gandhara sculpture.(27) The luminous Buddha with flaming shoulders ascending in radiant clouds depicted on the stele is a visual demonstration of the nature of the immortal in Samkhya Cosmology. (fig 5)



(fig 5) Immortal in the world of light, Gandhara, 1 st or 2 nd century AD

Yet this splendid but subtle piece of poetry is nothing as compared to the orgy of Neo-Platonic light metaphysics to which Buddhist theology abandons itself during the Kushana period (AD 1 st - 3 rd Century), when India was a confederation of states ruled by Scythic-Greeks. It is particularly evidenced in Buddhist art and literature where the whole material universe becomes ‘light’ composed of countless small ones as of so many suns so that man-made pillar, (throne) or natural (tree), including man dissolve in light, and become a symbol of that which is not physically perceptible. As a stepping ladder on the ascent to Heaven; the human mind, abandons itself to the radiance indicated by the spiraling discs of the planets or the sun disc that glows as a halo, long before it is adopted as Christian iconography.

 

Neo Platonic Doctrine

Both the celestial lights in the heavens and those that are produced by human artifice on earth are ‘images of the intelligible lights, and above all of True Light Itself’.(28) The epic speaks of the Bodhi Tree radiant with jewels, which is the symbol of knowledge attained by innumerable Buddhas, the ‘enlightened beings’. ‘Within the crystal pavilion, the miraculous footprints of the wonder-working Buddha on a lotus shaped pedestal shining with bright rubies’ are in reality verses that amount to a condensed statement of the whole theory of ‘anagogical’ illumination: On the sacred pedestal the jeweled footprints of the ‘wonder-working Buddha’ indicate that the physical ‘brightness’ of the work of art will ‘brighten’ the minds of the beholders by a spiritual illumination.(29) The divine pedestal in the crystal pavilion is identified as the work of Maya, the heavenly carpenter, ‘to remind men that only those actions accomplished for love’s sake with severe self-denial will succeed’. Maya is also the maker of the oracular ‘Pillar Statue’ in the Upavanam the garden, where ‘by the will of the Buddha, the Merciful and the Compassionate, …who dedicated his life to the protection of all living beings, the trees are always aglow in bloom’.(30)

 

Epicureanism and Stoicism

When Manimekalai embarks upon the study of religious dogmas with teachers of various sects, the recurring engagement with philosophy and religion is meant to clarify, inform and educate. The purpose of dissecting diverse creeds in detail is to finally proclaim the validity of Buddhist dogma.(31) The digressions on philosophy and religion make the epic a specialized tool of communication that tries to cut through the syncretism in religion and the eclecticism in the philosophy characteristic of this period. An interlude in Canto 27 is recognizably Hellenistic, a system with ethics supported by physics and epistemology. The treatment is a curious replay of the famous encounter between Epicureanism and Stoicism, translated as the persuasive argument of a drunkard with a naked Jain ascetic familiar in Syrian accounts. Although the kernel of wisdom is intact much has been understandably transformed in translation: An emaciated Jain monk, with a vessel of water hung from a loop of cord and ceaselessly waving a flywhisk to avoid hurting an insect walked naked. A drunkard hailed him, ‘Holy man! Come here so that I may bow before your lotus-like feet! Good monk, hear my words! Your life dwells in your body, which is but filth, but you do not suffer like those who live encased in hot clothes, which make them sweat. Come and share this sweet wine, there are no tiny beasts in the liquor secreted by the palm tree. My guru taught me that only those who get drunk on wine know ecstasy in this world, happiness in their next life, and eternal beatitude. You will see that drunkenness clears your mind. But if you find it more to your liking to fast rather than drink an honest cup of wine, then go your way!’(32)

In order to propound the Jain doctrine of Nirgrantha Manimekalai asks questions about Jainism. The answers given by a naked ascetic is a complex discourse that begs comparison with the Pythagorean theories and belief system.(33) Regarding religious belief, the Pillar Statue’s conversation with Manmekalai is of interest: “There are some who affirm that creator of all forms of life is a personal God who reigns over the world. Others think that the supreme being, himself without form, created all forms, Yet others affirm that only through the practice of self-denial and mortification, inflicting cruel suffering on our body, can we free ourselves of our bonds, and tread he path that leads to a world of everlasting delight. There are also others who say that the world is merely the result of the questionable celebrations of the practitioners of these various creeds. You will also hear the statement of those who affirm with authority that there are no gods, that the dead are not reborn, and that it is doubtful our virtuous deeds can acquire us merit. With your experience of transmigration and of retribution of our sins, you can tell them the story of your own life…”(34) Such speculations are well-known in Greek literature. The advent of Alexander marked the beginning of a new internationalism that paved the road to the Roman Empire. By uniting the Greek Mediterranean with Egypt and Syria,(35) the accomplished Hellenistic tradition was transformed by alien skills and ideas that eventually produced a logically restructured art and literature in the Indian sub-continent. To understand Roman art and culture within and beyond the borders of the empire, the essential aspects of Hellenic tradition, the Hellenistic mutation and the Hellenistic-Egyptian and Syrian tradition have to be separately viewed.(36)

 

Landscape withGardens of Delight

The narrative fixes the geography, while the landscape of the sacred domain bristles with extraordinary events. The river Kaveri rises from a sacred spring in Karnataka State that swells into a mighty river. The river maiden Kaveri flowed into the lap of the protective goddess Champu and her consort Champapati or Puhar, which was a famous city known popularly as Kaveripumpatinam.(37) According to mythology the Chola king Kantan (Skanda) entreated the sage Agastya for perennial water, upon which the sage overturned his pitcher from which River Kaveri flowed towards the sea in the east, close to where goddess Champu stood. The Goddess Champu abides in the shade of a thousand branched rose-apple tree and is conceived as divine protector of the ‘rose-apple’ continent called Navalan Tevu.(38) The epic describes cities surrounded by many gardens, one of which is called Lavanika-vanam, the Garden of Delights. It is reserved for the amusement of those belonging to the royal family and their companions. Within, there is a small lake, which can be filled and empties by machinery. The guards arrest trespassers.(39) Another pleasure garden, known as Oyyana-vanam, is set apart during the festival of Indra for celestial visitors, who alone have the right to enter. In the heavenly enclosure dwells Sampati, the noble vulture that lost its wings when it flew up to the sun. None of these gardens were accessible to the general population. However, the monasteries in Kanchi, surrounded by gardens were the permanent residences of monks who preached the holy doctrine of the Buddha. The ascetics who travel through the air sometimes stop there for a few moments of agreeable repose. (40)

 

Qualities Admired in the External World

The Tamil literature of the Sangam or Academy of the early Christian era may be divided broadly into Akam, or that which pertains to emotions connected to human experience, and Puram or that which involves courage and action. Manimekalai is Sangam literature that deals with skill both with Akam and Puram. We glean from the epic that a man’s ankle bracelet was a sign of noble deeds and that the king honored successful merchants with insignia of a golden flower and bestowed the title ‘Etthy’ as a mark of respect.(41) Prince Udayakumara, surrounded by his guard and chariots, rode majestically along the main avenue wearing a garland of tamarisk flowers, holding the reins of his splendid chariot gathered into his fist in the form of a flower bud. He had just managed to master the menacing elephant Kalavega with admirable courage. Without a trace of fear he had jumped onto his charger as fleet as air and reached the place where the maddened elephant rushed blindly through the city, heavy as a mountain, sowing panic in the streets of the bazaar and on the royal road blocked with wagons, drummers, beggars, and banners. The supervisor of the elephants did not know what to do. Like a ship in distress, the royal elephant had ejected his mahout in madness, his trunk rubbing the wound left by the goad to control him.

The simile of a ship gives a rare insight to the dangers of navigation so real that one can taste the spray of salt water as the sailor battles to regain control. The storm-tossed ship is presented in a way that is enduringly experiential and clearly the emotional response generated by the author gives the epic its cognitive value: ‘When a ship finds itself caught in a storm, its helmsman, perched on the raised bridge in the poop, trembles with fear lest the main mast fixed at the vessel’s center break off at the base, tearing away the ropes holding the sail, which, breaking loose and losing its tightness, begins to lash about with a furious flapping, finally tearing itself to shreds, so that the ship breaks adrift without any means of control, on an Ocean whose waves splash and drive in all directions.’(42)

 

Arts and Crafts

Reflected in the story of Manimekalai or the ‘Dancer with the Magic Bowl’ is the idea that literature is part of the superstructure and economics its base. The epic is rich and complex, dense and bursting with life, intellectual and cultural energy. A variety of crafts people practice their craft in their respective locality. The street of weavers made cloth so fine that it is difficult to distinguish the cross threads and dyed it in bright colors. The street of jewelers made mother-of-pearl bracelets; the street of those who made necklaces of precious stones, the street of the controllers who checked the gold content on the touchstone and owned houses of many floors. There are varied details of religious and everyday life, the arts and customs. In the ancient city of Puhar the visitors admired the stucco sculptures made by skilled craftsmen, representing all living beings, as well as the immaculate statues of the gods, similar to those that adorn the walls of the many storied buildings.(43) On the streets transvestites with pretty little upraised breasts, a slim figure and protuberant sex performed the Pedi dance. Brightly colored designs decorated their shoulders and breasts. They wore mother-of-pearl earrings and their short-skirt might be a girdled chiton of Greco-Roman derivation. Their mouth was painted bright coral red and they showed their beautiful white teeth. Their large shining eyes were slightly underlined and their black eyebrows were arched like the crescent moon in their curved brows. Their hands with red-dyed palms were like water lilies of Malabar.(44)

 

Narrative as a Network of Signs

The poet has interpreted the historical reality of his time so well that the epic is striking in its visual equivalent in the contemporary art of Gandhara, which is comparable only to Rome in its style, realism and innovative spatial organization and pictorial techniques. The visual force of street scenes, the interior of courtesans’ quarters, palatial architecture, the complex drama, funeral practices, costumes, manners and customs are integrated to create a fusion of realism and immediacy as was done on the Imperial Columns of Rome.

Canto 28 is a topographical painting in words that give a panoramic view of the city. However, the material culture, which is archaeologically untenable in the Indian subcontinent, is inexplicably Roman in its attributes.(45) The landscape and suburbs spreading outside the walls protecting many princely dwellings provide the backdrop as Manimekalai progressed on her way to the great city of Kanchi on her quest to seek Aravana Adigals to learn Buddhist dharma.(46) If we treat the narrative as a network of signs, some significant cultural markers clamor for close scrutiny: Groups of soldiers with their officers kept watch over the inner city, which was surrounded by a moat. (fig.6)



(fig 6) Cityscape, Sanchi Stupa, early 1 st century AD

Into the moat flowed, by means of underground pipes, the scented waste waters used to wash the tresses, or impregnated with perfumed oils that dissolve when bathing in luxurious dwellings, in which the baths mechanically filled and emptied as desired. Into the moat also flowed the perfumed waters used to spray the crowd during celebrations for the king’s birthday; the waters discharged when the basins of the public fountains were cleansed, impregnated with smoke from aloe wood and other aromatic woods used in rites; and the waters mixed with various perfumes, sprinkled for freshness on the floors of rich dwellings, the water used by heads of family who practice five virtues, to wash the sublime feet of ascetics.(47) Only water spreading a delightful fragrance flowed into the moat, so that the crocodiles and fish that disported there lost the usual nauseating smell. On the surface of the water floated large lotus, white water lilies and blue iris, turning the moat into the likeness of the multicolored bow of Indra.(48)

At the center of the fortification was a high gate surrounded by a tower of several floors, on which many flags were flying. Painted white and covered with frescoes, from afar it looked like a mountain of marble. It was through this high gate that Manimekalai entered Kanchi. The street of painters and musicians (panda), experts in vocal music and playing various instruments, who know the major and minor modes, as well as elocution and poetic meters and people who sound the conch, whose spiral winds to the right.(49) The street of dancers, expert in the two kind of dances, classical dance for the palace and dancing suitable for the public at large, that of experts who calculate time and announce it every natika (24 minutes). Further on was the street of the panegyrists, who composed eulogies of the king, which they declaimed standing or seated. There was also a quarter where the elephant drivers lived, who tamed recently captured animals and trained them with skill, and also a quarter for horsemen who teach the golden-collared horses to amble.(50) Manimekalai admired the artificial hills from which cascades fell by mechanical means; the parks whose trees laden with flowers inspired all with an overwhelming desire to go and relax there. There were pools with limpid water, hospices to welcome travelers, and monasteries for ascetics as well as vast palaces with golden domes, which in their splendor rivaled the seven temples built by Indra at Puhar.

The preparations for the festival of Indra provide a rare glimpse of royal protocol. In the presence of the kings of all the neighboring countries, the state officials were summoned to the palace for the proclamation of the opening of the festival of the thousand-eyed Indra. Around the sovereign stood, as was the custom, the five groups of high dignitaries who formed the royal council: the high priest, the captains of the army, the spies, and the ambassadors, followed according to rank, by the eight corps of officials, the tax collectors, the provincial governors, the treasury accountants, the palace servants, the representatives of the people and the officers of the various regiments. It was asserted that if the festival of Indra were not celebrated, the enraged Tyche would molest all the inhabitants.(51) The account has parallels in the political and structural organization as well as the concept of cities protected by Tyche familiar in Asia under Rome. (fig.7)



(fig.7) Protective Tyche-Hariti, Gandhara, 1 st or 2 nd century AD

This comparison is possible because of a coincidence of meaning derived from an approximate understanding of the other. It is in this sense that a mutual recognition is possible through cognition.

 

Transmission of Myth

One of the common traits in the mythic narrative is a philosophic or moral purpose. The narrative of Manimekalai preaches moral values of right conduct, self-sacrifice and salvation through self-realization. Allegoric interpretation, which began with Plato or certainly with the Neo-Platonists, insists that ‘myth is a didactic parable that adumbrates current metaphysical or moral concepts and that its personae are symbols of natural phenomena or moral categories’.(52) On another level of interpretation, the myth is invested with human motives, and its movements are diachronic. Hence, Manimekalai is an elaboration of history and the Buddha in its central focus is the apotheosis of idealized human beings. Just as myth may reinforce history, history may conversely become the raw material of the mythic imagination. If the historical time, unity of purpose and background are important, then fantasy and creative invention add to the narrative force of Manimekalai, which can be compared to the legendary stories found worldwide in cultures with ancient literary traditions, such as Egypt, Mesopotamia, Greece, and Rome. Often probability is stretched to fabulous limits as when goddess Manimekhala, the goddess of Ocean, transports Manimekkhalai to safety by air. Myths of glorification have commonly been used in similar ways, in a variety of cultures, to assert a sense of communal prestige. One famous example of deliberately fabricated historical myth is the Roman poet Virgil’s epic elaboration in the Aeneas, in which Venus shares her identity with goddess Manimekala. This must be viewed against the fact that there is no record of either literature or comparable arts in India prior to the Christian era. At the dawn of a new era the sub-continent was apparently a pristine paradise perched at the very end of the then known world. Innovations in Tamil and Sanskrit literature datable to the early Christian era are thus probably unsurpassed in history. They contain a landscape constructed by received knowledge, of travelers’ tale and of ‘family resemblance’, which serve to locate zones of identity and zones of discrepancy. Description of a crystal or glass pavilion, murals in stucco, wall painting and life-like sculpture in Manimekalai are proof of Mediterranean influence in India. This is confirmed by literary allusion to numerous Greeks in India identified as Yavana from Yavanapura or Alexandria. The Greek connection apparently included Pompeii, where an ivory statuette in early Buddhist style was recovered from a merchant’s house on the “via dell’ Abbondanza”. (fig.8)



(fig.8) Goddess Manimekala-Isis-Aphrodite in Sanchi style, Pompeii, 1 st century AD

Pompeii was buried under the ashes of Versuvious in 79 AD that set off tidal waves cutting off escape route. The Greek geographer Ptolemy in the 2 nd century AD mentions key ports, including Kaveri Emporium, the Kaveripumpattinam or Puhar, identified by Tamil texts as port city of South India. However, to identify Puhar as Pompeii might be far fetched except for their common fate and tantalizingly similar material culture.

Often myths and legends are connected to the idea that one can claim to own the land and human beings who lived therein through superiority of race, language and the performance of certain words. Native pride enacted through speeches, declarations and announcements are compelling. For instance, when the city Puhar was built, a vast plot of land was set apart for the dead. Four posterns at cardinal points gave access to it, the entrance with bright colored standard was reserved for the heavenly beings that draw nigh in their flying chariots, suspended in the air, immobile as a painting.(53) The walls of the next gate are decorated with frescoes, the work of skilled artists, representing rice paddies, sugarcane plantations, lakes and groves. Another entrance, with an upper floor appears naked and empty except for the spotless wash of white lime. In front of the fourth entrance stands a great statue of stucco and clay, representing the guardian of the cemetery with red lips and furious stare, holding a pointed spear and a long rope. If the subjectmatter is presented in ways that are of enduring cognitive and social interest, the historical time and background are as important as the fantasy and creative invention, which add to the narrative force.(54)

 

New History and Literary Narrative

The representational and expressive content of the epic are of enduring cognitive, moral, historical, and social interest. In the final analysis the critical role of story telling in New Historicism ought to move towards trust in mobility, not only in travel narratives but in the idea that culture itself is always moving from one place to another. And it is that extraordinary mobility of which India is a sublime example, which holds challenges in the years ahead in the reading of the narrative.(55) It is impossible to discover the place of origin of a widely distributed mythical motif. Mythical narratives, like folk stories, generally travel easily from one group of people to another. Of course, the myths may change in the process, and even within the same group changes may occur as myths are told and retold. There is certainty where zones of identity from literate tradition and the zones of discrepancies, which suggest incorporation of oral or a local body of myth. This happened for example in India, where cultural configuration of the Buddhist period displayed pronounced elements from Roman Asia.

The Transcultura International Institute, a group promoting strategies for acquiring mutual knowledge, met recently in Pondicherry.(56) The Institute’s key concern is to analyze the encounter between European and non-European cultures. Moussa Sow, from the Institut des Sciences Humaines, (Mali), who was one of the earliest members of the Transcultura team, speaking at Jawaharlal University, New Delhi, said that there had been interest in Mali and Senegal in Dravidian languages, particularly Tamil, and Tamil scholars went to these countries, and in exchange Africans came to India, probably without suspecting Senegal and Mali might be the bridge to a lost links with Carthage and Alexandria. Just as we have translations in the linguistic sense, we have  translations in the cultural sense. The desire to interpret is a desire to explain meanings anew, which serve to locate the zones of identity and the zones of discrepancies. It is this zone of identity and discrepancy that makes cultural studies so exciting. Umberto Eco, a member of the Transcultura, argues that that all colonization results in guilt, and anthropology is the symbol of that guilt.(57) The investigation of this narrative is an attempt to propitiate this guilt, the unstated yearning for a previously known topography that urges us to search for the shadow of memory in the landscape of myth, symbols, dream, perception and cognition, experience, facts and fantasy, being and becoming, the natural vision of the Northern Lights, the hidden order of the ideal and maps in the seas of changes and shifting dunes of context. As Susan Visvanathan rightly observed, semioticians work with any index. (fig. 9)

(fig. 9) Swags supported by putty in the manner of Rome, Gandhara, 1 st or 2 nd century AD)

The narrative in the Tamil epic Manimekalai was chosen for the Conference for its striking qualities of innovation and reproduction. When Manimekalai took decisions on her life, cognition and positive force set her on the path of knowledge. Born to be a courtesan, her decision to take the vow of chastity and charity is a daring innovation, which utilized creative power in the service of spiritual and social goals. By writing the epic Merchant Prince Shattan reproduced the narrative in a form that could be retained and retrieved. The Tamil epic Manimekalai has endured for nearly two millennia because of the innovation of Brahmi script derived from Aramaic, which enabled reproduction of knowledge through writing for the benefit of society. The written reproduction provides the possibility of a broader reception and, more importantly, also of history, society and religion, and the opportunity for critical observation, since only a fixed text makes any kind of criticism possible.

The heterogeneous nature of style and content of the Buddhist epic Manimekalai and the Buddhist art of India, datable between 1 st to the end of 2 nd century AD, is frankly a puzzle. Under what circumstances were so many choice and variegated narratives produced for the first time in the subcontinent? The answer will take us to the very foundation of India, where magnificent obsessions of human beings deposited wisdom and skills received from ancient civilizations. The transcultural path leading to these conclusions is embedded in the rich narratives of Buddhist art and literature of the new age that miraculously dawned simultaneously in the east and the west.

© Arputhrani Sengupta (Associate Professor, Dept. of History of Art, National Museum Institute, New Delhi, India)

ANMERKUNGEN

(1) Etymologically Brahmi claims its origin from Maha Brahma, the supreme godhead. Unlike the Tamil of the Dravidian race, Sanskrit is a member of the Italic branch of the Indo-European languages which fits the designation Ramance, deriving from the Latin phrase romanica loqui, ‘to speak in Roman fashion,’ which attests to the popular, rather than literary, origins of the language. Exemplifying the Pax Romana, Sanskrit known as the ‘language of the gods’, is a synthesis of Aramaic, Greek and Latin that echoes the Vedic revelation: Vasudhaiva kutumbakam - ‘the entire world is your family’. Sanskrit is a unique phenomenon of the ‘Day of the Pentacost’ (The Acts 2, 1-12) and belies its mythical antiquity in the remote past.

(2) Scientifically, Brahmi script cannot originate in two periods in time, as it is currently attributed first to “hang ‘Emperor Ashoka’ on the peg of Alexander the Great” in the 3 rd century BC, and the Kushana Brahmi of the 1 st century AD when the script actually evolved, with more than two centuries of literary wasteland in between. Brahmi left a legacy of an inscribed code of conduct on stone that always identified the inscriber, as ‘He who loves the name of God, the beloved of God’. The invocative formula points more firmly to the racial origins of the edicts, but Ashoka, believed to be the Emperor’s name is open to speculations. The word Ashoka has single occurrence in the edict and means ‘remover of sorrow’. The edict inscribed in Brahmi, like Buddhist art, is conspicuously absent in Tamil Nadu.

(3)Manimekkhalai. Merchant Prince Shattan, Tr. Alain Danielou, with collaboration of T. V. Gopala Iyer, Penguin Books India, 1989, 1993.

(4) Kushana are a Scythian tribe that formed an alliance with the Parthians in Persia, creating a buffer zone against the Romans in the northwestern region of the sub-continent by the middle of the first century B.C. The Kushana empire at its height stretched from the Ganges to the Oxus and in its western frontier flourished a distinct cultural tradition, that of Gandhra, now Pakistan. The Kushana kingdom was a confederation of states, where significant sculptural traditions evolved in Gandhara and Mathura. While the Gandhara sculpture in Greco-Roman style is anecdotal and portrays realistic observations of contemporary life, the Mathura school has the scale, style and symbolic mode of communication characteristic of the millennia old tradition of Egyptian art. However, it is in the material culture of Gandhara, that it is possible to see with clarity a synthesis of religious and artistic traditions.

(5) The author of Manimekalai is curiously in league with Apuleius who was born in Madauros (c.125 AD) in Carthage, a major port for trade that remained an intellectual capital, as large as Alexandria. Apuleius, after schooling in Madauros went to Athens to learn Greek and then on to Rome to study Latin. He was inducted into the mysteries of goddess Isis, which play a significant role in his writings. For the rest of his days in Cathage he was a teacher and public orator involved in the interpretation of Platonic philosophy.

(6)Shilapadikaram is also published by the Penguin.

(7) Transmigration of soul is connected to the concept of karma, and happens according to acquired merits and demerits.

(8) During the Indo-Greek period, the syncretism in religion and eclecticism in philosophy added much to the welter of deities (the deities have not acquired the identity of the Hindu pantheon as yet), which is a contribution of Neo-Platonism, Stoicism and other schools of thought including the Pythagorean Sect. The spiritual belief system, in both Buddhist and Jain, with reference to a hierarchy of being, emphasize the One, the Good at the summit, while on the other extreme we arrive at matter, the point at which being vanishes into nothingness.

(9) Danielou, p. 5. Interdict or authoritative prohibition is a sentence debarring a person or place from ecclesiastical functions and privileges. For instance, when a courtesan abandons her profession of dancer and prostitute, the entire city’s indignation is a cause for concern. Manimekalai was a courtesan by birth and Vasanatmala in the group was convinced that for a girl destined by birth for art and pleasure to become an ascetic and mortify herself was an impious act. However, Manimekalai acted in defiance of the laws of the city, her mother and her companions and studied religious dogmas with teachers of the various sects and later received the Buddhist dogma from Aravana Adigal in Kanchi, today a temple in city in Tamil Nadu.

(10) Danielou, p. 96. Prince Udayakumara, although spurned by Manimekalai pursued her relentlessly. The chase in dangerous terrain, which ultimately costs him his life, makes him the villain of the moment. Villainy in a sub-plot depicts how Vishakai, ‘of shining brow, pale as a drawing that has not yet been colored’, distraught by rumors of romance with her cousin Dharmadatta, left her house and went to the pilgrims’ hospice to ask the statue of the genie sculpted on the pillar what he could do to free her of the calumny caused by such rash gossip.

(11) Danielou, p.14, Prince Udayakumara was the son of a Chola king whose ‘white parasol was as bright as a moon’: a metaphoric allusion to justice and truth that prevailed in his kingdom.

(12) Tivatilakai (dvipa-tilaka) means ‘adornment of the island’, name of the Tyche or yakshi (protective female spirit) of the island Manipallavam. According to Stoicism the world is a living intelligent Being. Equally, air and fire are the media that activate matter, hence ‘artistic fire’ or ‘intelligent pneuma (wind)’ are important vehicles. The pneuma that permeates the whole cosmos gives inorganic structures their cohesion. When it occurs in other ratios, physics or the power of growth in plants and the soul in animals seem to have extended to aerial flight as an infinite continuum of matter set in an infinite void. ‘Physical’ or metaphysical doctrines had their effect on Stoic logic, a subject including grammar as well as various linguistic studies.

(13) Canto 21, Danielou, p.87. Manimekalai had transformed herself as Kayshandikai to escape from Prince Udayakumara, who continued to follow her, thus meeting his tragic end. Vidhyadhara is a spirit of the air that belongs to a cohort of heavenly beings similar to angels. In Kalingabodhi Jataka astral travel depended upon the ‘investiture of the body in the garment of contemplation’ (jhana vethanene). Even inanimate objects invested with spiritual force can take aerial flight. A famous account in Buddhist literature describes how a Buddha image took ‘flight through the air’ from India to Khotan to become the prototype for other images in Central Asia.

(14) The reason why the sea swallowed Pumpuhar (Puhar), a famous city mentioned in other early Tamil literature, is as follows: Pilivalai, daughter of the Naga of the Serpent Race, on pilgrimage to the isle of Manipallavam, entrusted her infant son by the Chola King Neduvel Killi, to Kambala Chetty, a merchant in woolen blankets, whose vessel was the only one en route to India to stop at the isle. Taking the child Chetty set sail for his homeland, but in the darkness of the night was shipwrecked near the shore. The king was distraught by the loss of his son and in his sorrow neglected the annual festival of Indra, which provoked the god’s fury. Indra ordered Manimekala, the sea goddess to swallow Puhar, as had been predicted.

(15) Canto 12-4. Chinta means imagination. The Egyptian cow goddess Isis-Hathor was known as the ‘Great Flood’; the sky goddess is also ‘The Cow of Abundance’, since she nourishes souls to all eternity.

(16) The mythic motif of the ‘begging bowl’ is incorporated in a Buddhist narrative: On the seventh week of meditation under Rajayatana tree, two merchants named Tapussa and Bhalikka came with their caravan from Ukkala country. Persuaded by a deity who was a relative, the merchants came forward to give Madhupindika (ball of honey) to the Buddha. The Lokapalas or the four regents of the earth came forward with four bowls of precious stones, which the Buddha refused. Finally he accepted four alms bowls of stone and then fused them into one. The two merchants vowed to be ‘Devacika Upasaka’, or loyalists of Buddha and Dharma.

(17) Etymologically Manimekala is girdle made of beads (mani-bead, mekala-girdle). The name personifies the sea goddess that girdles the whole universe. Besides mekala the co-existing goddess in the Buddhist pantheon identifies herself with other emblematic devices such as beaded necklace and a distinctive earring. Cultural similarities abound. The Egyptian Menat, or beaded necklace is emblematic of Isis-Hathor. In several depictions in Buddhist art the goddess is nude except for the girdle. Another name of great import is Amitabha Buddha. Etymologically, Amitabha means ‘of infinite radiance’ and ‘eternal life’. The appellation ‘Buddha’ denotes radiant or ‘enlightened’ being, illuminated with the immense light of the sun.

(18) Danielou, p.36-39, Canto 9.

(19) Manimekala, ‘the goddess of Ocean, solitary and distant, descended from heaven like a ray of light’. Her attributes are that of Stella Maris identified with Isis-Aphrodite, whose cult was spread widely by sailors during the Roman period.

(20) Carpet is culturally untenable in Tamil Nadu, and since the climate is hot, there is no requirement for woolen material. Reference to woolen carpets and merchants dealing in woolen blankets are intriguing.

(21) Danielou, p.151. The perfections (paramita) are generally considered as ten, sometimes reduced to eight or even six. These ten rules are: dana (charity), shila (purity of conduct), kshanti (patience), virya (courage), dhyana (meditation), prajna (intelligence), upaya (utilization of the proper means), pranadhana (dedication), bala (energy), jnana (knowledge).

(22) Events in the epics Shilapadikaram and Manimekalai took place in the three southern kingdoms, whose dynasties fade into prehistory. In the west, the kingdom of Chera (Kerala); to the east Chola or Cholamandala (Coramandel in the Madras region); and in the south, Pandya, whose capital was Madura. Pallavas of Parthian origin conquered South India via Maratha country and subdued Chera, Chola and Pandya and ruled their kingdom from Kanchi.

(23) The curved harp (yal) depicted in early Buddhist art is West Asian in origin. The 17 stringed makara yal had mythical crocodile head as terminal. The celestial musicians in Buddhist art are known as kinnora (male) and kinnori (female). The word is derived from kinnor (Aramaic), a type of harp on wooden frame. King David’s harp could have been either a kinnor or a nebel (‘skin bottle’) made of animal skin over a round sound box.

(24) The Tamil Sangam (Academy) literature of the early Christian era was categorized as akam (pertaining to love or emotion) and puram (pertaining to valor and action) and underwent rigorous quality control.

(25) Danielou, p. 2. A similar list is given in a commentary on the Kama Sutra, which needs to be compared with ancient Greek literature on the subject.

(26) The word Buddha also denotes ‘bright light of knowledge’,

(27) The Apocrypha record that St.Thomas converted Gondophares, the Kushana king of Taxila in about 42 AD to Christianity. The remarkable Christ-like Buddha image in Greco-Roman style datable to AD 1 st or 2 nd Century is in Musée Guimet, Paris. The Neo-Platonic concept of light is developed from Panofsky’s corresponding engagement in ‘Abbot Suger of St. Denis’, pp. 108-145.

(28) Panofsky, p.131 A metrical condensation of John the Scot’s lines, from which the lines ‘…ut eant per lumina vera/Ad verum lumen…’ are derived. Inscribed ‘BODDO’ in Greek, the iconography of the Buddha in the Kushana gold coin shows a standing figure inscribed within a double nimbus, identifying him with the invincible solar deity. If one should seek a prototype, Buddha, as Universal Monarch, has his right hand raised in a gesture of Adlocutio, a familiar posture of Roman emperors while addressing gatherings.

(29) Danielou, pp.9, 36-39. Illumination or enlightenment, which is developed step by step through symbols is known as the Upward-Leading Method.

(30) Danielou, p.33 There is no archaeological evidence of a pavilion made of crystal panels except the Buddhist stupa that have yielded crystal reliquaries that are globules of light.

(31) The earliest iconography of the Buddha in a Kushana gold coin (AD 1 st century) shows a standing figure inscribed within a double nimbus, identified as ‘BODDO’ in Greek. See note 28 aove.

(32) Danielou, p.10. In conclusion it is observed that the Jain monk may not be swayed from abstinence but there are many who let themselves be convinced by the word of the drunkard.

(33) Danielou, p.136. The Jain doctrine is Nirgrantha and the texts deal with ten main subjects: dharmastikaya (evolution), adharmastikaya (immutability), akaya/ akasha (space), kala (time), paramanu (the atom), karma (action and bonds created by good or evil deeds), and nirvana (release). The Jain worship Arhat Parameshti, the supreme prophet, before whom the ten sovereign gods, the Indras, bow. There are 42 Bhuvana-Indras, Regents of the Heavenly Worlds; 32 Viyantara Indras, Regents of the Spheres; 22 Kalpa-Indras, Regents of the Cosmic Cycles; the Spirirts of the Sun, the Moon etc.; Nara-Indra, the Regent of Men, Mrigendra, the Regent of Animals.

(34) Danielou, p.90

(35) Zeno (c.300 BC), the founder of Stoicism, though he worked in Athens, was of Phoenecian descent.

(36) Beardley, p. 71. Strabo, the Roman geographer was a Stoic (Geography I, i, 10; I, ii, 3). Stoics, like the poet Shattan of Manimekalai, approved the use of poems for moral teaching in school, conceiving poetry as a kind of allegorized philosophy and a vehicle superior to prose to conduct philosophic discourse of the highest truths.

(37) Patinam in Tamil denotes a city. The city of Kaveripumpatinam or Puhar is personified as Champapati, the consort of Goddess Champu, the Tyche of Kaveripumpatinam. According to literary sources the sea engulfed Kaveripumpatinam.

(38) Tevu is an island and Navalan Tevu suggests that the island had a considerable number of gifted orators or poets (Navalan - ‘gift of tongue’).

(39) Danielou, p.8

(40) Act 8:26-40. In the contemporary world we encounter astral travel when Philip, one of the apostles of Christ was taken by the Spirit from Jerusalem to the desert of Gaza, where he joined an Ethiopian in his chariot to explain the words of God. Once his task was done Philip was once again taken by the Spirit to Azotus, from where he traveled to Caesarea to continue teaching.

(41) Danielou, p. 97

(42) Danielou, p.14. In early Buddhist art the elephant is actually conceived as a huge vessel to transport the faithful to the shores beyond.

(43) Stucco is native to Egypt and a number of stucco reliefs of Alexandrian manufacture, contemporaneous to the Roman Empire, were found in Begram, Afghanistan. However, Debevoise attributes the origin of this stuccowork to the Nabataeans who as skilled caravan leaders were instrumental in the transmission of the Aramaic script widely. “Origin of Decorative Stucco”, American Journal of Archaeology. Vol XIV.1941. p.60.

(44) The Romans named Muziris and Nelcynda in Malabar, now Kerala on the southwest of the peninsula. Muziris had a temple dedicated to Augustus Caesar in the first century AD. The harbors in Malabar and Tamil Nadu functioned as a gateway to the lucrative commerce with Rome. The Periplus of the Eryhraean Sea (circa A.D.60) is a Greek text by an un-named merchant living in Egypt, which provides a detailed account of the trade across the Indian Ocean. Egypt was a key player in the trade with the Mediterranean world, and the Ethiopians settled in Barigaza (Bharuch or Broach on the Narmada River in Gujarat) and gained importance as intermediaries, like the Syrians, in the trade with Rome.

(45) However, a close encounter with Rome is confirmed by finds of Roman coins, Arretine ware and Greco-Roman jewelry as well as place names in Tamil Nadu: Madras - Sopatina / Masulipatam, Pondichery - Poduka, Karaikal - Camara and Cannanore - Naura.

(46) In canto 29, upon reaching the monastery in Kanchi Manimekalai found her mother Madhavai, her companions and Kovalan’s father, who after the death of his only son had renounced the world. It is speculated that Aravana Adigal is Nagarjuna, ‘Light of the Serpent’, a famous logician and teacher of Mahayana doctrine, who received the original teachings of the Buddha preserved by the king of the Nagas. Naga indicates a race that worshipped serpents and believed in transmigration so that a human or divine being could transform into a snake, as it is evidenced in Egyptian culture.

(47) Danielou, p. 141-142

(48) Pollitt, pp. 33-41. The originally austere Romans imported such luxury from Egypt, described by Pliny (N. H. XXXIV, 34) and others, such as Athenaeus (194A, 197C, V, 204E). It was conquered Asia which first sent luxury to Italy (Pliny, N.H. XXXIII, 148-50)

(49) p. 34

(50) Skilled performance by equestrians indicates a cultural configuration and a cultural diffusion that was assimilated even in the Buddhist art of India. In the Roman Empire it was a special honor to be raised to the status of the equestrian order. Upward mobility is indicated by members of the equestrian families in Carthage (‘Divine muse of Africa’) who sought to make careers for themselves in the Imperial administration or as officers in the army.

(51) Indra is identified as an Indo-Aryan deity and, although she figures prominently in literary allusions and art of the early historic period, Indra practically has no relevance to the practice of Hindu religion.

(52) Worthen, p.1

(53) Danielou, pp. 24-26. The imagery of a chariot suspended in the air has the pictorial virtuosity of a Roman cameo cut in Alexandria. Vivid descriptions of necropolis and funerary practices, although of great interest, are excluded here except to observe that Chakravala or the Circular Enclosure is the sphere where the gods live. In Tamil Nadu it approximates burial sites enclosed by circles of stone. Architecturally Chakravala is royal reliquary mound called Stupa, very similar to the funerary monument of Augustus Caesar in Rome, which proliferated in the subcontinent. S hudukattu-kottam or the city of the dead was a fearful place, where shaft burial peculiar to Egypt is also described as ‘narrow tombs sunk underground, whose doors are then walled up’. In Tamil the tomb is known as kal-arai or stone chamber.

(54) The explanation given, why Puhar was devoured by the Sea, is a masterful invention. by Pilivalai, daughter of the Naga race.

(55) The Bible, Luke XV, 11-12. The account of the ‘Prodigal Son’ in the Buddhist scripture Lotus Sutra (c.AD 50. Original in the collection of The British Museum Library), written on birch bark in cursive Aramaic script known as Kharosthi (written from right to left) of the Gandhara region (now part of Pakistan) offers fertile ground for transcultural studies. The ‘Prodigal Son’, a parable of Christ, is exclusive to the Gospel of Luke, which was written in Alexandria. St. Luke might have been bilingual, like Christ, who spoke in Aramaic his native tongue. The advent of Alexander marks the beginning of a new internationalism that paved the road for the Roman empire. By uniting the Greek Mediterranean with Egypt and Syria, the accomplished Hellenistic tradition was transformed by alien skills and ideas that eventually produced a logically restructured art and literature in the Indian sub-continent. To understand Roman art and culture within and beyond the borders of the empire, the essential aspects of Hellenic tradition, the Hellenistic mutation and the  Hellenistic-Egyptian and Syrian tradition have to be viewed separately.

(56) This international team is the brainchild of Alain le Pichon who is at the University of Paris.

(57) Susan Visvanathan, ‘Strategies for acquiring mutual knowledge’, The Hindu, Tuesday, November 8, 2005, p.11 The report is on Eco’s position, as the chairperson of the Delhi proceedings, at the Alliance Française and the Jawaharlal Nehru University, New Delhi. Visvanathan is a novelist and teaches sociology at JNU.

SELECT BIBLIOGRAPHY

Manimekkhalai. Merchant Prince Shattan , Tr. Alain Danielou, with collaboration of T. V. Gopala Iyer (Penguin Books India, 1989, 1993)

Beardsley, Manroe C. Aesthetics: From Classical Greece to the Present. A Short History (The Macmillian Company, New York, 1966)

Eco, Umberto, Symbol in Semiotics and the Philosophy of Language (Bloomington, Indiana, U.P., 1984)

Knox, Robert, Amaravati: Buddhist Sculpture from the Great Stupa (The British Museum, London, 1992)

Panofsky, Erwin, Meaning in the Visual Arts, Doubleday Anchor Books (New York, 1955)

Pollitt, J. J. The Art of Rome: c.753 BC-337 AD (Sources & Documents in the History of Art Series, Edited by H. W. Janson, Prentice-Hall, Inc., New Jersey, 1966)

Worthen, Thomas D., The Myth of Replacement: Stars, Gods, and Order in the Universe (The University of Arizona Press, Tucon, 1991)

Ed. Sarayu Doshi, India and Greece: Connections and Parallels, Marg Publications, Bombay, 1985

5.1. Innovation and Reproduction in Literature. The Narrative

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For quotation purposes:
Arputhrani Sengupta (New Delhi, India): Manimekalai. Dancer with Magic Bowl. Narrative in Tamil Epic (Second Century AD). In: TRANS. Internet-Zeitschrift für Kulturwissenschaften. No. 16/2005. WWW: http://www.inst.at/trans/16Nr/05_1/sengupta16.htm
Webmeister: Peter R. Horn     last change: 23.3.2006    

https://en.wikipedia.org/wiki/Manimekalai_(1959_film)

Manimekalai 1959.jpgManimekalai (1959 film)

From Wikipedia, the free encyclopedia
Manimekalai

Directed by    V. S. Raghavan
Produced by    V. S. Narayanan
Written by    Epic
Elangovan (Dialogues)
Starring    T. R. Mahalingam
P. Bhanumathi
Music by    G. Ramanathan
Cinematography    Pachu
Edited by    V. S. Rajan
Distributed by    Sekhar Art Film Enterprises
Release date
9 April 1959
Language    Tamil
Manimekalai is a Tamil film starring T. R. Mahalingam and P. Bhanumathi.[1] The film was released in the year 1959.

Production

The film is based on the epic Manimekalai from one of The Five Great Epics of Tamil Literature. It narrates the moving chronicle of chastity, charity and compassion that marked the life of Manimekalai, the daughter of Kovalan and Madhavi. Written around the 2nd century A.D. and set against a Buddhist backdrop, the story is an enlightening mirror of the society and culture of the time in Southern India and Sri Lanka.[2] The story is set in both the harbour town of Kaveripoompattinam, the modern town of Poompuhar in Tamil Nadu and in Manipallavam the mordern day Nainatheevu of Nāga Nadu, a small sandy island of the Jaffna Peninsula in modern Sri Lanka.

Plot

Manimekalai (P. Bhanumathi) is the daughter of Madhavi (Sandhya) and Kovalan, grows up to a beautiful woman. Since, her grandmother Chitrapathi (T. V. Kumudhini) and mother Madhavi being renowned courtesans, Manimekalai too learns from them and is accomplished in music and dance. While Madhavi is deeply disturbed by Kovalan’s cruel death and glowing reports of Kannagi’s chastity bring about changes in her moral outlook, withdrawing from the life of a courtesan, she brings up her daughter in an atmosphere of renunciation and spirituality.

Prince Udhaya Kumaran (T. R. Mahalingam) is smitten by Manimekalai’s bewitching beauty and professes his love for her. However, destiny had other plans for Manimekalai. The sea Goddess Manimekalai, carries her away from Kaveripoompattinam to the southern island of Manipallavam in Naga Nadu. Manimekalai wakes up from her trance and is mystified at the alien surroundings. While wandering about the island Maṇimekalai comes across the Dharma-seat, the seat on which Buddha had taught and appeased two warring Naga princes, and placed there by the God Indra. Those who worship it miraculously know their previous life. Manimekalai automatically worshiped it and recollects what has happened in her previous life. She comes to a place sanctified by Buddha, and in flash, revelations of her earlier birth dawn on her. She learns that Udaya Kumaran was her husband in her previous birth. Goddess Manimekalai teaches her the art of astral travel and the secret of metamorphosing herself into another being.

Goddess Tivatilakai (Deeva-Teelakai or Dvīpa Tilakā) appears now before Manimekalai and inculcates in her the doctrines of Buddhism. Following the instructions of the Goddess, Manimekalai goes around a pond from the middle of which a bowl emerges and places itself on Manaimekalai’s outstretched hands. This is the Amudhasurabhi (cow of abundance), the cornucopia that would never deplete which will always provide food to alleviate hunger. The goddess Tivatilakai also predicts that Bhikshu Aravaṇa Aḍigal in her native town will teach her more. Manimekalai then used the mantra which the sea goddess had given her and flies back to Kaveripoompattinam, Manimekalai reunites with Madhavi and narrates to her all that had transpired.

They meet Sage Aravana Adigal (Serukalathur Sama) who informs them the history of the mystic Amudhasurabhi and expounds her the Buddha’s Teaching and advices her about the nature of life. Manimekalai now takes to feeding the poor and needy with her magic bowl. The king who had earlier viewed her with suspicion now perceives her innate divinity and agrees to her proposal to turn the prison to a hall of charity where Buddhist monks could meditate and establish a hospice for the poor.

Prince Udhaya Kumaran continues to pursue Manimekalai, despite her avowed spiritual inclinations to dedicate herself to a religious celibate life. In an effort to ward of his unwelcome advances, Manimekalai takes up the form of Kayachandika, an accursed Yaksha. Kayachanika’s husband Kanjanan believes that Manimekalai is his wife who has been cured of her illness, and when he finds Udhaya Kumaran stalking her, kills him in fury.

Surmounting several hurdles that come in her way, Manimekalai learns the sacred tenets of various religions and finally takes up the sacred orders of Buddhist nun or Bhikshuni, spending the rest of her life in Kanchipuram and practices to rid herself from the bondage of birth and death and attain Nirvana.[3]

Cast

Actor    Role
T. R. Mahalingam    Prince Udhaya Kumaran
P. Bhanumathi    Manimekalai
N. S. Krishnan   
T. A. Madhuram   
Kaka Radhakrishnan   
Serukalathur Sama    Aravana Adigal
O. A. K. Thevar   
C. S. Pandiyan   
Sandhya    Madhavi
G. Sakunthala   
T. V. Kumudhini    Chitrapathi
Crew

Producer: V. S. Narayanan
Production Company: Sekhar Art Film Enterprises
Director: V. S. Raghavan
Music: G. Ramanathan
Lyrics: Thanjai N. Ramaiah Dass, A. Maruthakasi, Kambadasan & Kannadasan
Story: Epic
Screenplay: Elangovan
Dialogues: Elangovan
Art Direction: K. P. Sangkaran Kutty
Editing: V. S. Rajan
Choreography: Madhavan
Cinematography: Pachu
Stunt: None
Dance: Bangalore T. C. Sundaramoorthy (Folk dances), Padma & Nirmala
Soundtrack

The music was composed by G. Ramanathan. Lyrics were by Thanjai N. Ramaiah Dass, A. Maruthakasi, Kambadasan & Kannadasan. Singers are T. R. Mahalingam & P. Bhanumathi . Playback singers Seerkazhi Govindarajan, Thiruchi Loganathan, V. T. Rajagopalan, M. L. Vasanthakumari, P. Leela, Radha Jayalakshmi, N. L. Ganasaraswathi, T. V. Rathinam, A. P. Komala & K. Abhayam.

The song Kanngalin Vennilave by starring T. R. Mahalingam and P. Bhanumathi is the only duet song by the duo still very popular.

No.    Song    Singers    Lyrics    Length (m:ss)
1    Kanngalin Vennilave    T. R. Mahalingam & P. Bhanumathi    Kambadasan    03:04
2    Pazahangkaala Thamizharin Vaazhkai Nilai    M. L. Vasanthakumari & N. L. Ganasaraswathi   
03:25
3    Unnai Kaana Enggum    T. R. Mahalingam    A. Maruthakasi    03:59
4    Avaniyil Pudhu Araneriye    Thiruchi Loganathan & N. L. Ganasaraswathi    A. Maruthakasi    03:26
5    Inbam Inbam Inbam Indha Ulaginile    P. Bhanumathi    A. Maruthakasi    03:43
6    Inge Vaa Sorgam Paar    P. Leela & K. Abhayam    Kambadasan    04:07
7    Aandavan Thamizhanada    T. R. Mahalingam    Kannadasan    02:28
8    Raajaa Nee Thoongalaamaa    T. V. Rathinam    Thanjai N. Ramaiah Dass    02:20
9    Varuga Varuga Sugumaaraa    P. Leela, Radha Jayalakshmi & A. P. Komala    A. Maruthakasi    03:05
10    Unda Naali Uduttha Naanku Mulam    Seerkazhi Govindarajan    Kambadasan    02:54
11    Ulagame Oru Sirachchaalai    P. Bhanumathi    Kambadasan    02:48
12    Adikkudhu Adikkudhu Unnai Kannda    V. T. Rajagopalan & T. V. Rathinam    Thanjai N. Ramaiah Dass    03:09
13    Aanndavan Padaippinile Naan Kannda    T. R. Mahalingam    A. Maruthakasi    03:01
14    Manadhai Kavarndha Mangai Varuvaalo    Seerkazhi Govindarajan & Radha Jayalakshmi    A. Maruthakasi    04:06
15    Vandhaayaa Magale Vandhaayaa    G. Ramanathan    N. S. Chidambaram    04:16
16    Aadhaaram Unnai Allaaal    P. Bhanumathi    Kambadasan    04:31
17    Thillana Music    P. Bhanumathi

http://www.lakehouse.lk/mihintalava/gaya07.htm

                
                 
                    

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Ancient Buddhist links between
Tamil Nadu and Sri Lanka

Lakshman JAYAWARDANE in Chennai

THE Palk Strait which lies between Tamil Nadu and Sri Lankan land masses, is seen as a divider, separating two different distinct ethnicities, religions, cultures and political entities. But there was a phase in history, between the early years of the Christian era and the 14th century, when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared interest in Buddhism.

At that time, the Palk Strait was not seen as a divider. Then Buddhism was a bridge between Sri Lanka and Tamil Nadu. The land of the Tamils has been called Tamilakum, which means a land where the language Tamil is spoken.

Tamilakum was a region which had the north-east Ventcata hill or the Tiruppati hill, the southern part of the modern Andhra Pradesh, as its northern border, Kanniya Kumari or Cape Comerin as the southern border, the bay of Bengal and the Arabian Sea as its eastern and western borders respectively.

The ancient Tamilakum encompassed modern Kerala too. Tamilakum was actually located in the southern part of the Indian peninsula. Present Tamil Nadu State is much smaller than the Tamilakum.

Now Tamil Nadu is the only land where the language Tamil is spoken. At present Tamil country is famous as Tamil Nadu. According to Historians, Buddhism began to make an impact on Tamil Nadu only in the 4th century AD.

Buddhism flourished in Tamil Nadu in Two phases. (1) The early years of Pullava rule (400-650 AD) (2) The Chola period (mid 9th to early 14th century AD). Buddhism had then enjoyed a very remarkable popularity in the Tamil soil.

Although Buddhism has almost extinct from Tamil Nadu, it has contributed a great deal to the enrichment of Tamil culture and has exerted a significant influence, both directly and indirectly, on the Tamil religious and spiritual consciousness, present as well as past.

It has expressed itself in exquisite artistic forms and given an enduring colour and richness to Tamil culture as a whole. It has exerted a profound influence on the existing religious and social institutions, language and literature as well as on art and architecture.

The fascinating story of the historical links - Golden threads between Buddhism in Tamil Nadu and Sri Lanka was narrated by Dr. Shu Hikosake Director Professor of Buddhism, Institute of Asian Studies in Madras in his book “Buddhism in Tamil Nadu a new Perspective.”

Dr. Hikosaka’s study is based on his doctoral dissertation submitted          to the University of Madras. In the conclusion he explains: “Thus Buddhism remained orphaned in all spheres without proper patronage and encouragement.

The Buddhist monks looked for greener pastures in the neighbouring countries. They found propitious soil in Ceylon and South East Asian countries. A comparative study of the development of Buddhism in Tamil Nadu and the neighbouring countries clearly shows the fact that when Buddhism was in decline in Tamil Nadu, it witnessed tremendous growth in the neighbouring countries.

The monks of Tamil Nadu, who had left from their native land, have contributed a great deal for the growth of Buddhism abroad. In this sense we may say that the Tamil Buddhist genius was not destroyed but sublimated in another direction where it has grown with fresh vigour and vivacity.”

The earliest inscriptions in Tamil Nadu belong to the third century BC. They are written in Brahmi character of the time, on the walls of          the natural caves in the Tamil districts of Madura, Ramnad and Tirnnelveli. They are of considerable interest to students of South Indian Buddhism.

It is learnt from these Brahmi inscriptions which palaeographically belong to 3rd century BC that Buddhism had come into Tamil Nadu even then. It was to Asoka and his son Mahinda that the introduction of Buddhism into Tamil Nadu may be attributed.

Epigraphical evidence seems to confirm this statement. In his Rock-Edict No. 3, Asoka says that his Dharma Vijaya prevailed in the border kingdoms of the Colas, Pandyans and at Tambapanni. But it was his son Mahinda who was responsible for the introduction of Buddhism in Tamil Nadu.

In this task, he was helped by Maha Aritta, a nephew of the Sri Lankan king Devanampiyatissa. Mahinda is said to have erected seven viharas at Kaveripattinum while he was on his way to Sri Lanka.

Some Indian scholars are of the opinion that Aritta or Maha-Aritta might have lived in the caves of the village of Arittapatti in Madura, which is in Tamil Nadu. According to Dr. Hikosaka Buddhism might have gone to Sri Lanka from Tamil Nadu, contrary to the general impression.

“Taking all evidence into account, we may fairly conclude that Mahendra and the Buddhist missionaries who went to Ceylon (Sri Lanka) could have embarked for the island from the East coast of the Tamil country. So, it is quite probable that the Tamil country received Buddhism directly through missionaries of Asoka.

Buddhism might have gone to Ceylon (Sri Lanka) from Tamil Nadu by sea-route, a route by which one can reach Ceylon (Sri Lanka) easily. Since there existed close cultural affinities between Ceylon (Sri Lanka) and the Tamil country from time immemorial, the Buddhist activities in India could have easily influenced in some way or other the Buddhism of Ceylon (Sri Lanka)” says Dr. Hikosaka.

It is interesting and appropriate to investigate the interactions of Buddhist monastic centres between Sri Lanka and Tamil Nadu. The remains of a Buddhist monastery excavated at Kaveripattinum which could be assigned to the fourth century, are believed to be the earliest archaeological relics of Buddhism in Tamil Nadu.

During the Pallava period, Tamil Nadu boasted of “outstanding Buddhist monks who had made remarkable contributions to Buddhism thought and learning. A Buddhist writer Buddhadatta or Thera Buddhaatta as he is called lived during the time of Accyutarikkanta, Kalabra ruler of the Cola-nadu.

Under the patronage of this ruler, Buddhadatta wrote many books. In his book Vinayaviniccaya, he says that due to the patronage of this king he was able to compose this work.

In the Abhidhammaratara he gives a glowing account at Kaveripattinum, Uragapuram, Bhutamangalam and Kanchipuram and the Mahavihara at Ceylon (Sri Lanka). While he was at Sri Lanka, he composed many Buddhist works such as Uttara-viniccaya Ruparupa Vibhaga Jinalankara etc. Buddhaghosha, contemporary of Buddhadatta composed many Buddhist commentaries.

Buddhaghosha is a Tamil monk, who made a remarkable contribution to Buddhism in Sri Lanka. He stayed and studied Buddhist precepts at Mahavihara in Anuradhapura. The Visuddhimagga was the first work of Buddhaghosha which was written while he was in Ceylon.

According to Mahavamsa, it is a summary of the three Pitakas together with the commentary. When Buddhaghosha had been staying at Granthakara Pirivena at Anuradhapura, he completed his task of rendering Sinhalese commentaries of Tripitakas into Pali.

After a considerable period of religious service in Sri Lanka, he returned to Tamil Nadu. After Buddhaghosha, the important Theravada monk from the Tamil country was Dhammapala. Dhammapala lived in the Mahavihara at Anuradhapura.

He composed paramathadipani which was a commentary on Buddhaghosha’s work on Khuddaka Nikaya and Paramathamanjusa, which was a commentary on Buddhaghosha’s Visuddhimagga. A close study of the three Buddhist monks viz Buddhadatta, Buddhaghosha and Dhammapala shows that Tamil Buddhists were closely associated with the Sri Lankan Buddhists around the 5th century AD.

The interaction between Tamil Nadu and Sri Lankan monks finds mention in “Manimekalai”. The 6th century Tamil Buddhist work Manimekali by Sattanar, is perhaps the most famous of the work done in Tamil Nadu. It is a work expounding the doctrines and propagating the values of Buddhism.

The interaction between Tamil Nadu and Sri Lankan monks finds mention in “Manimekalai” which is set in the Tamil towns of Kaveipumpattinam Kanchi and Vanchi.

There is mention about the presence of wondering monks of Sri Lanka in Vanchi, which was the capital of the Chera Kings of Tamil Nadu. The Chinese traveller, Tsuan Tsang, wrote that there were around 300 Sri Lankan monks in the monastery at the Southern sector of Kanchipuram.

                     
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http://www.indianjpsychiatry.org/article.asp?issn=0019-5545;year=2016;volume=58;issue=2;spage=229;epage=232;aulast=Somasundaram

Manimekalai: The ancient Buddhist Tamil epic, its relevance to psychiatry
Ottilingam Somasundaram, AG Tejus Murthy
Department of Psychiatry, Institute of Mental Health, Chennai, Tamil Nadu, India

Click here for correspondence address and email

Date of Web Publication    10-Jun-2016
 
        
   Abstract        
This article refers to materials of psychiatric interest found in the Manimekalai written by the 2nd Century CE Buddhist poet Sathanar. From the early description of a wandering psychotic in the streets of Pukar, the ancient maritime capital of the Cholas it is opined that this description fits that of present-day schizophrenia. A drunkard making fun of a Jain monk and a cross-dressed individual are also found in the same streets. Manimekalai’s request to the Chola king to convert the prison to a place of piety with Buddhist monks is mentioned. Lord Buddha’s teachings on the compassionate way of life are presented.

Keywords: Buddhism, history, psychiatry, schizophrenia

How to cite this article:
Somasundaram O, Tejus Murthy A G. Manimekalai: The ancient Buddhist Tamil epic, its relevance to psychiatry. Indian J Psychiatry 2016;58:229-32

How to cite this URL:
Somasundaram O, Tejus Murthy A G. Manimekalai: The ancient Buddhist Tamil epic, its relevance to psychiatry. Indian J Psychiatry [serial online] 2016 [cited 2017 May 8];58:229-32. Available from: http://www.indianjpsychiatry.org/text.asp?2016/58/2/229/183788

   Introduction        

There are numerous notions relating to mental illness and mental health in Manimekalai, the Tamil Buddhist epic of the post-Sangam era of Tamil literature. This period is renowned for the publication of the eight anthologies and 10 lyrics and also the 18 didactical works including Thirukkural. All these works are totally secular with few references to the pre-Aryan Gods of Lord Shiva, Murugan, and Kortravai. The Buddhist poet Sathanar’s epic Manimekalai in the late 2nd century C.E. or the early third century broke new grounds by describing the teachings of Lord Buddha for the 1st time in Tamil. It is remarkable that he gathered this information in Pali language, the language in which Lord Buddha himself preached to the common people in their mother tongue. He has described the prevailing five religions in Tamil land along with the logic and the practice of the Buddha’s faith in the various cantons of the poem; a few centuries before the Chinese travelers Fa Hien and Huang Tsang. In spite of his realistic allusions to the Vedic religion, Sathanar disapproves the caste system and rituals like cow sacrifice. This could be found in the personage of Aaputhiran.

A very apt description of a schizophrenia subject is to be found when Manimekalai goes to the Uvavanam (Flower garden) along with her companion Sudhamathi to collect flowers for stringing a garland. This incident occurs in one of the streets of the Chola capital city of Pukar.[1] This maritime capital was an important center where many Vihars were founded by Mahendhir, Emperor Ashoka’s close relative. In this Uvavanam, Lord Buddha’s sacred feet (peedigai) were worshiped in a crystal palace.

Manimekalai meets a drunkard who makes the following jibe at a Jain monk:

“Welcome saint. I prostrate before thy flowery feet!

Oh! Our savior hear my appeals!

Your life entering your dirty body,

Will grieve like those shut up in unventilated dungeon!

Our leader has shown this that gives by itself

Bliss during this birth! And deliverance in the coming birth!

The sweet toddy matured in the palm of lush green branches!!

Is there killing in this? Oh! Saint of true austerity!

Consume it and get convinced!

Manimekalai encounters a mad man on her way to the flower garden:

Shoulders adorned with garland of pink “alari,”

Neck adorned with a garland of bad odoured “erukkam” flower,

Twigs of the mighty tree has he gathered to hold together

Tatters on his person, his entire body is smeared with white paste of ash

And sandal,

Talks he with others in a senseless blabber,

He cries, he falls, he blurts, he shouts,

He worships, he bellows, he gets up. He twists, he circles,

He turns, he moves to a corner and lies down, he shouts,

And picks up quarrel with his shadow,

And verily behind the mad young man, who is hapless and functionless,

The people stand around and gape at his tragedy.

Then, a hermaphrodite’s dance (paedi koothu) is watched by other interested spectators:

The dancer had a curly beard and dark hair!

Coral red mouth and pearl-white teeth!

Bright wide eyes with red lines!

And wearing garland made of white conch shell,

Dark low eye brows and crescent moon forehead

Fair hand like kantal and upright tender breasts!

Wide alkul and fair lean hip!

Wearing a skirt! Drawings on his shoulders

He was enacting a kuttu

Performed by Kaman son of him who measured the earth,

In the street of Conakar of Vanan-Asura king.

We will pay special attention to the description of the vagrant lunatic. Could this description be considered compatible with that of a subject with schizophrenia? The answer is a difficult one, with no clear consensus among psychiatrists.

I would argue that the description fits with that given in the DSM V for schizophrenia:

Delusions
Hallucinations
Disorganized speech
Grossly disorganized or catatonic behavior
Negative symptoms (i.e., diminished emotional expression or avolition).

No. (3) is definitely present and probably nos. (1) and (2) also.

Dr. Femi Oyebode, Professor of Psychiatry and Consultant Psychiatrist at the National Centre for Mental Health at Birmingham, UK – an authority on literature and psychiatry, in a personal communication was kind enough to give his views on this:

“I think we must assume that this a description of psychosis
There is no straightforward description of mood or affect although some commentators might argue that “twisting,” “circling,” “turning,” and “crying” are examples of joyous and/or sad behavior. My own view is that the actual words in Tamil may help to determine whether these are simply unusual behaviors with a motor component and that “crying” is merely a term for shouting out
The rest of the description in my view is characteristic of vagrant psychotics as can still be seen in Africa and I am sure in parts of Asia too. In contemporary terminology, I think untreated hebephrenic schizophrenia is the most appropriate diagnosis.”

Professor Emeritus N.N. Wig of the Postgraduate Institute of Medical Sciences, Chandigarh, India, had this to say:

“In the current diagnostic systems, it will probably be considered a psychotic illness. In my view, it may not be very proper to try to give a more precise contemporary label with the available information.”

Professor Sarada Menon of the Madras Medical College said in her opinion: “The subject i.e. the madman in Manimekalai could be diagnosed as a chronic  untreated psychotic with comorbid illness.”

From the information provided, it could be assumed that this description of schizophrenia as conceived today is one of the earliest if not the earliest in the history of world psychiatry.

It is very difficult to assume whether schizophrenia, as it is conceived today as a mental illness, existed in various ancient cultures. We are not quite sure whether the disorder existed in the past. Historians are divided on the subject. They feel that the disorder is of recent origin,[2] but Lewis affirms that the disorder is an ancient one.[3] According to Freedman, Kaplan, and Sadock’s Comprehensive Textbook of Psychiatry (1976) “as early as 1400 B.C., a Hindu fragment from the Ayurveda, a condition is brought on by devils in which the afflicted is gluttonous, filthy, walks about naked, has lost his memory, and moves about in an uneasy manner.”[4] Youseff and Youseff allude to the existence of schizophrenia in the medieval Islamic culture that dates back to the 6th–7th century A.D.[5] The masterly descriptions of Tom O’ Bedlam by Shakespeare in 16th century refer to many of the homeless schizophrenia patients belonging to the Bedlam period of 13th century Britain. Most of their appearance, behavior, and thinking have been depicted in his “King Lear” as Tom O’ Bedlam.[6]

I heard myself proclaimed

And by the happy hallow of a tree

Escaped the hunt. No port is free, no place

That guard and most unusual vigilance

Does not attend my making. While I may’ scape

Act 2, Scene 3, Lines 1–12

Hearing imaginary voices is another hallmark of serious mental illness, well known to the laity:

EDGAR: The foul fiend haunts poor Tom in the voice of a nightingale

Hopdance cries in Tom’s belly for two white herring

Croak not black angel; I have no food for thee

Act 3, Scene 6, Lines 32–35

The descriptions of the behavior and appearance of the drunkard, the madman, and the hermaphrodite appeal to the psychiatrists of today; and the scenarios are not very different from that of the mentally ill in the metropolitan cities of today.

   Prison Reform by Manimekalai        

The situations prevailing in the prisons of the Chola days have not escaped the scrutiny of the compassionate youthful Buddhist protagonist. Another remarkable achievement by Manimekalai is the conversion of the prison at Pukar to a place of piety. She makes a request in this regard to the Chola King Mavan Killi:

Asked the King

“How shall we then help thee in this regard?”

The tender girl replied

“Demolish the jail and erect there instead

A house of charity. Long live thou!”

The king released the prisoners and there, as Manimekalai desired, to enable them of great penance for higher achievements, he built an enclave for charities with the royal levy.

   The Way of Life        

Buddhism is more of an ethical system enjoining practical rules of morality than a system of religion. The Buddha did not profess to expound the relation of God to man nor did he discuss questions concerning the nature of God or soul. He wanted his disciples to aim at purity in thought, word, and deed. He laid special stress on the virtues of truthfulness, reverence, and respect for animal life.[7],[8]

Sathanar, through the mouth of Aravana Adigal, espouses the esoteric logic in Canto 29 and ethics of life in Canto 30 when he initiates Manimekalai in the ways of Buddhism, and she starts ascetic life.

Mathew Arnold is rather narrow when he talks of “the light of Asia”; it should have been “the light of the World.”

   Post Script        

It is exactly 60 years since Professor MV Govindaswamy and Professor SK Ramachandra Rao of the National Institute of Mental Health, Bangalore, India, innovatively introduced the study of Indian philosophy including Buddhism to the postgraduate curriculum of psychiatry in India. It is only proper that we should remember their services to the Indian psychiatry in particular and World psychiatry at large.

Financial support and sponsorship

Nil.

Conflicts of interest

There are no conflicts of interest.

   Bibliography        

Guruswamy G, Srinivasan S (1993). Manimekalai – Retold in English. Dr. U.V Swaminatha Aiyar Library, Besant Nagar, Madras-90.

Pandian P. (1989). Manimekalai. The South India Saiva Siddhanta Works Publishing Society, Tinnelvelly, Limited, Madras-18.

Ramasubramian V. T. (2010). Manimekalai (in Tamil). Poompuhar Publications, Broadway, Chennai-1.

Paramasivandam A. M. (1974). Sathanar (in Tamil). Annamalai University, Annamalainagar, Chidambaram, Tamil Nadu.

Sreenivenkatasamy, M. (1940). Buddhism and Tamil (in Tamil). Shanbaga Publications, Pondy Bazaar, Madras.

Lakshmi Holmstrom (1996) Silappadikaram – Manimekalai. Orient Longman, Madras-02.

 
   References        

1.   
Somasundaram O. The Indian lunacy act, 1912: The historic background. Indian J Psychiatry 1987;29:3-14. 
[PUBMED]   
2.   
Hare E. Schizophrenia as a recent disease. Br J Psychiatry 1988;153:521-31. 
   
3.   
Lewis ND. History of nosology and the evolution of the concepts of schizophrenia. In: Hoch PH, Zubbin J, editors. Psychopathology of Schizophrenia. London: Grune & Stratton; 1966. 
   
4.   
Freedman AC, Kaplan HI, Sadock BJ. Comprehensive Textbook of Psychiatry. New York: Williams & Wilkins; 1976. 
   
5.   
Youssef HA, Youssef FA. Evidence for the existence of schizophrenia in medieval Islamic society. Hist Psychiatry 1996;7:55-62. 
   
6.   
Ottilingam S. The psychiatry of King Lear. Indian J Psychiatry 2007;49:52-5. 
[PUBMED]   
7.   
Ramachandra Rao SK. Development of Psychological Thought in India. Bangalore: Kavyalaya 1962, Surama Prakashana; 2012. 
   
8.   
Ramachandra Rao SK. Elements of Early Buddhist Psychology. Bangalore;1957, Surama Prakashana; 2012. 
   
 

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Religion in ancient Tamil country
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The Sangam period in Tamilakam (c. 200 BCE to 200 CE) was characterized by the coexistence of many religions: Hinduism , Buddhism and Jainism alongside the ethnic religions of the Tamil people . The monarchs of the time practiced religious tolerance and openly encouraged religious discussions and invite…   More…
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Criticism of Buddhism
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Criticism of Buddhism has taken numerous different forms, including that its practitioners act in ways contrary to Buddhist principles or that those principles systemically marginalize women. There are many sources of criticism both ancient and modern, stemming from other religions, the non-religious, and other Buddhist…   More…
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Buddhism in the Maldives
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Buddhism in the Maldives was the predominant religion at least until the 12th century CE. It is not clear how Buddhism was introduced into the islands. Archaeology Western interest in the archaeological remains of early cultures on the Maldives began with the work of H. C. P. Bell , a British commissioner of the Ceylon Civil Servi…   More…
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Buddhism in Malaysia
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Kek Lok Si , or “Temple of Sukhāvatī “, in Penang , Malaysia Buddhism is the second largest religion in Malaysia , after Islam , with 19.2% of Malaysia’s population being Buddhist although some estimates put that figure up to 21.6% when combined with Chinese religions. Buddhism in Malaysia is mainly practised by the ethnic Malaysia…   More…
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Kandarodai
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Kandarodai ( Tamil : கந்தரோடை , Kadiramalai Tamil : கதிரமலை or Kandurugoda - literal Sinhala translation of Kadiramalai Sinhalese : කදුරුගොඩ ) a small hamlet and archaeological site of Chunnakam town is a suburb in Jaffna District , Sri Lanka . Known as Kadiramalai (from Kudiramalai) in the ancient period, the area s…   More…
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History of Buddhism in India
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Mahabodhi Temple before restoration, Bodh Gaya , 1780s’ Rock-cut Lord Buddha Statue at Bojjanakonda near Anakapalle of Visakhapatnam district in Andhra Pradesh. Ancient Buddhist monasteries near Dhamekh Stupa Monument Site, Sarnath Devotees performing puja at one of the Buddhist…   More…
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Dalit Buddhist movement
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The Dalit Buddhist movement (dubbed as Navayana by certain Ambedkarites ) is Buddhist revival movement in India . It started in the 19th century, and received its most substantial impetus from B. R. Ambedkar ’s call for the conversion of Dalits to Buddhism , in 1956, to escape a caste -based society that consider…   More…
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Chinese Buddhism
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① Buddhist monks at Jintai Temple in Zhuhai , Guangdong , mainland China . ② Brahma Palace of the Buddhist Vatican (梵宫) in Wuxi , Jiangsu , mainland China, has become a focus of Chinese Buddhist and other East Asian Buddhist schools. ③ A government-approved Buddhist house church (居士林 jūshìlín), part of a wider…   More…
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Buddhism in Sri Lanka
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According to the Mahavamsa , the Great Stupa in Anuradhapura , Sri Lanka (around 140 BCE.). Avukana Buddha statue from 5th century Gilded bronze statue of the Tara Bodhisattva , from the Anuradhapura period (8th century) Bronze statue of Avalokiteśvara . Sri Lanka , ca. 750. 80-foot World’s tallest statue of walking B…   More…
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Buddhism in Cambodia
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Buddhism in Cambodia is currently a form of Theravada Buddhism . Buddhism has existed in Cambodia since at least the 5th century, and in its earlier form was a type of Mahāyāna Buddhism . Theravada Buddhism has been the Cambodian state religion since the 13th century (except during the Khmer Rouge period )…   More…
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Tamils
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The Tamil people ( Tamil :  தமிழர் , tamiẓar (singular)   , or Tamil :  தமிழர்கள் , tamiẓarkaḷ (plural)   ), also known as Tamilians , Tamilans , or simply Tamils , are an ethnic group who speak Tamil as their mother tongue and trace their ancestry to the Indian state of Tamil Nadu , the Indian Union territory of Puducherry , or the No…   More…
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Buddhism in Denmark
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Buddhism is the fourth largest religion in Denmark with approximately 30,000 members. History In the 19th century, knowledge about Buddhism was brought back from expeditions that explored the Far East but interest was mainly from authors, Buddhologists and philologists . In 1921, Dr. Christian F. Melbye…   More…
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Tamil language
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Tamil ( English pronunciation: ; தமிழ் ; Tamiḻ ; ;   pronunciation   ) is a Dravidian language predominantly spoken by the Tamil people of India and Sri Lanka , and also by the Tamil diaspora , Sri Lankan Moors , Burghers , Douglas , and Chindians . Tamil is an official language of two countries, Sri Lanka and Singapore . It has officia…   More…
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Sri Lankan Tamils
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Sri Lankan Tamils ( Tamil :  இலங்கை தமிழர் , ilankai tamiḻar   also Tamil :  ஈழத் தமிழர் , īḻat tamiḻar   ) or Ceylon Tamils , also known as Eelam Tamils in Tamil , are members of the Tamil ethnic group native to the South Asian island state of Sri Lanka . According to anthropological and archaeological evidence, Sri Lankan Tamils ha…   More…
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Sri Lankan Tamil Dramas
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Introduction After the independence of Sri Lanka in 1948, Sri Lankan Tamil dramas started to develop in Tamil populated areas and in Colombo. Sri Lankan Tamil dramas can be categorized by regional identities. Jaffna , Colombo , Batticaloa , Mannar and Hill country are some of the regions which have developed dramas in…   More…
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Tamil literature
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Sage Agastya , Chairman of the first Tamil Sangam , Madurai , Pandiya Kingdom. Statue in Tamil Thai temple, Karaikudi , Tamil Nadu. Tamil literature ( Tamil : தமிழ் இலக்கியம் ) refers to the literature in the Tamil language . Tamil literature has a rich and long literary tradition spanning more than two thousand years. The oldest ex…   More…
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Indo-Aryan loanwords in Tamil
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The Tamil language has absorbed a large number of Indo-Aryan , Prakrit , Pali and Sanskrit , loanwords ever since the early 1st millennium CE, when the Sangam period Chola kingdoms became influenced by spread of Jainism , Buddhism and early Brahmanism . Many of these loans are obscured by adaptions to Tamil pho…   More…
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History of Buddhism
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The History of Buddhism spans from the 5th century BC to the present; which arose in the eastern part of Ancient India , in and around the ancient Kingdom of Magadha (now in Bihar , India ), and is based on the teachings of Siddhārtha Gautama . This makes it one of the oldest religions practiced today. The religion evolved a…   More…
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Timeline of Buddhism
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The purpose of this timeline is to give a detailed account of Buddhism from the birth of Gautama Buddha to the present. Timeline of events Timeline: Development and propagation of Buddhist traditions (ca. 450 BCE – ca. 1300 CE)   450 BCE 250 BCE 100 CE 500 CE 700 CE 800 CE 1200 CE   India Early Sangha       Mahāsāṃghika Mahāyān…   More…
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Outline of Buddhism
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Dharmacakra , symbol of the Dharma, the Buddha’s teaching of the path to enlightenment The following outline is provided as an overview of, and topical guide to, Buddhism: Buddhism ( Pali / Sanskrit : बौद्ध धर्म Buddha Dharma) is a religion and philosophy encompassing a variety of traditions, beliefs and practices…   More…
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Tamil Jain
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Mel Sithamur Jain Math , the residence of Laxmisena Tamil Jains ( Tamil Samaṇar , Nayiṉār , from Prakrit samaṇa “wandering renunciate”) are Tamils from Tamil Nadu , India, who practice Digambara Jainism (Tamil Camaṇam ). They are a microcommunity of around 85,000 (around 0.13% of the population of Tamil Na…   More…
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Manimekalai
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Manimekalai ( Tamil : மணிமேகலை ), by the poet Chithalai Chathanar , is one of The Five Great Epics of Tamil Literature according to later Tamil literary tradition. Manimekalai is a poem in 30 cantos. Its story is a sequel to another of the Five Great Epics, Silappatikaram , and tells the story of the conversion from Jainism to Buddhi…   More…
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Tamil Nadu
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Tamil Nadu (Tamil pronunciation: IPA : ;   pronunciation   ; Tamiḻ Nāṭu ; literally ‘The Land of Tamils’ or ‘Tamil Country’) is one of the 29 states of India . Its capital and largest city is Chennai (formerly known as Madras). Tamil Nadu lies in the southernmost part of the Indian Peninsula and is bordered by the union territory of Puducher…   More…
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Tamil-Brahmi
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Tamil-Brahmi , or Tamili , is a variant of the Brahmi script used to write the Tamil language . These are the earliest documents of a Dravidian language, and the script was well established in the Chera and Pandyan states, in what is now Tamil Nadu , Kerala , Andhra Pradesh and Sri Lanka . Inscriptions have been found on…   More…
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Tamil Canadians
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Tamil Canadians are Canadians of Tamil ethnic origins mostly from India and Sri Lanka . From a population of fewer than 150 Tamils in 1983, it has become one of the largest visible minority population groups within the Greater Toronto Area . In the 1991 census, Tamils were the fastest-growing ethnic group in the city. Canada’s…   More…
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British Tamil
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British Tamils ( Tamil : பிரித்தானியத் தமிழர் ) are British people of Tamil origin. Migration of significant numbers of Tamils to the United Kingdom (UK) started with labour migrants in the 1940s. These were joined by students moving to the UK for education in the 1970s, and by refugees fleeing the Sri Lankan Civil War in th…   More…
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History of Tamil Nadu
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The region of Tamil Nadu , in the southeast of modern India , shows evidence of having had continuous human habitation from 15,000 BCE to 10,000 BCE.  Throughout its history, spanning the early Upper Paleolithic age to modern times, this region has coexisted with various external cultures. The Tamil region has remained…   More…
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Buddhism in the Philippines
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Buddhism is a minor religion in the Philippines . The Main Altar of a Buddhist Temple in Masangkay Street, Tondo, Manila . Loanwords with Buddhist context appear in languages of the Philippines . Archaeological finds include Buddhist artifacts. The style are of Vajrayana influence. Shingon Buddhist…   More…
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Tamil inscriptions in the Malay world
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A number of medieval inscriptions written in Tamil language and script that have been found in Southeast Asia and China, mainly in Sumatra and peninsular Thailand. These texts arose directly from trade links between south India and certain parts of Southeast Asia and China, which involved the residence in those reg…   More…
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Tamil numerals
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A milestone which uses both Tamil and Indo-Arabic Numerals (Tanjore Palace Museum). Modern Tamil numerals featured on a 100 Mauritian rupee note. Tamil numerals ( Tamil : தமிழ் எண்கள், இலக்கங்கள் ), refers to the numeral system of the Tamil language used officially in Tamil Nadu and Singapore , as well as by the other…   More…
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Tamil Americans
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Tamil Americans ( தமிழ் அமெரிக்கர் ) are Americans who are of Tamil ethnic origins, mostly from India and Sri Lanka and other diasporic centers such as Canada and the United Kingdom. Demographics The New York City Metropolitan Area , including Central New Jersey , as well as Long Island and Staten Island in New Y…   More…
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Tamil diaspora
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The Tamil diaspora refers to descendants of the Tamil immigrants who emigrated from their native lands to other parts of the world. They found primarily in Sri Lanka , Malaysia , Singapore , South Africa , Réunion , Mauritius , Europe , North America , and parts of the Caribbean . Early migrations Many of Tamil emigrant…   More…
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Thiriyai
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Thiriyaya or Tiriyai ( Sinhalese : තිරියාය Thiriyaya, Tamil : திரியாய் tiriyāy) is a small village in the eastern Trincomalee District of Sri Lanka and is an old seaport of the Jaffna Kingdom . It is situated about 25 miles north of Trincomalee town through Nilaveli . Thiriyai is among the ancient Tamil villages of the district an…   More…
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Tamil Sangams
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The Tamil Sangams or Cankams were assemblies of Tamil scholars and poets that, according to traditional Tamil accounts, occurred in the remote past. Scholars believe that these assemblies were originally known as kooṭam or “gathering,” which was also a name for Madurai . Three assemblies are described. The legend h…   More…
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Tamil Indonesians
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Tamil Indonesians are persons of Tamil ancestry living in Indonesia. Majority of them live in Medan in North Sumatra while there are small community in other parts of the country such as Jakarta , Aceh , Riau and Riau Islands . It is estimated that there are around 25,000 PIOs/NRIs living in Indonesia of which the Indian expatriat…   More…
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Tamil Malaysians
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Tamil Malaysians , also known as Malaysian Tamils , are people of full or partial Tamil descent who were born in or immigrated to Malaysia . They make up over 90% of the Malaysian Indian populations in Malaysia. Although the bulk of the migration happened during the British colonial period , there were establish…   More…
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Tamil cuisine
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Tamil Nadu is famous for its deep belief that serving food to others is a service to humanity, as it is common in many regions of India . The region has a rich cuisine involving both traditional vegetarian and non-vegetarian dishes. Rice , legumes and lentils are used extensively and flavor is achieved by the blend…   More…
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The Five Great Epics of Tamil Literature
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The Five Great Epics of Tamil Literature ( Tamil : ஐம்பெரும்காப்பியங்கள் Aimperumkāppiyaṅkaḷ) are five large narrative Tamil epics according to later Tamil literary tradition, namely Cilappatikāram , Manimekalai , Cīvaka Cintāmaṇi , Valayapathi and Kuṇṭalakēci . The first mention of the “Aimperu…   More…
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Tamilakam
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Tamiḻakam (Home of Tamil), ( Tamil : தமிழகம், Tamiḻakam), refers to the geographical region inhabited by the ancient Tamil people . Tamilakam covered today Tamil Nadu , Kerala , Puducherry , Lakshadweep and southern parts of Andhra Pradesh and Karnataka . Traditional accounts and Tholkāppiyam referred these territories…   More…
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Tamils in Pakistan
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There is a small community of Tamils in Pakistan . Some Muslim Tamils migrated from the South Indian state of Tamil Nadu , and settled in Karachi after the independence in 1947. These Muslim Tamils have integrated with the Urdu speaking Muhajir community. Although there also some Tamils that have been since early 20t…   More…
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Sinhalese New Year
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Sinhalese New Year , generally known as Aluth Avurudda ( Sinhalese : අලුත් අවුරුද්ද ) in Sri Lanka, is a Sri Lankan holiday that celebrates the traditional Lunar New Year of the Sinhalese people in Sri Lanka . It is a major anniversary celebrated by not only the Sinhalese people but by most Sri Lankans . The timing of the Sinhala N…   More…
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Indian Tamils of Sri Lanka
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Indian Tamils of Sri Lanka are Tamil people of Indian origin in Sri Lanka . They are also known as Hill Country Tamils , Up-Country Tamils or simply Indian Tamils . They are partly descended from workers sent from South India to Sri Lanka in the 19th and 20th centuries to work in coffee , tea and rubber plantations. Some also migr…   More…
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Tamil Australians
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Tamil Australians refers to Australians with a Tamil background. It includes people who speak Tamil , those whose ancestors were Tamil or those who identify with Tamil culture . Demographics Murugan Temple, Sydney Saivaite Temple, Perth There are no exact figures for the number of Tamil Australians but according to the 2011…   More…
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Tamil Germans
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Tamil German or German Tamizhar refer to the German citizens of Tamil ethnic origins mainly from Sri Lanka , India and Malaysia apart from other parts of the world. Tamil migration to Germany which was mainly composed of Higher Education and Labor migrants increased in the late 1980s and onwards mainly due to the escalatio…   More…
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Tamil New Zealanders
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Tamil New Zealanders are New Zealand citizens and residents of Tamil ethnicity or ancestry. An estimated number of 3000 Tamils currently reside in the country. The 2013 New Zealand census found 732 people usually resident who identified as Sri Lankan Tamil, and 303 as Indian Tamil. Notable Tamil personali…   More…
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Singapore Tamils
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Singapore Tamils refers to Tamil community living in Singapore, who came from South India and Sri Lanka. Singapore is home to about 500,000 Tamilians. Singapore has emerged as the most preferred destination among migrants from Tamil Nadu. A study has revealed that 410,000 of the 2.2 million Tamil Nadu diaspora were resi…   More…
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List of Tamil people
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This is a list of notable Tamil people . Entries on this list are demonstrably notable by having a linked current article or reliable sources as footnotes against the name to verify they are notable and define themselves as Tamil. This list also includes emigrant Tamils and could be taken as a list of famous Tamils. Kings an…   More…
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Skanda (Buddhism)
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Skanda , also known as Wei Tuo ( Chinese : 韋馱 ), is a Mahayana bodhisattva regarded as a devoted guardian of Buddhist monasteries who guards the Buddhist teachings. He is also sometimes called in the Chinese tradition “Hufa Weituo Zuntian Pusa”, meaning “Honored Dharma Protector Skanda Bodhisatt…   More…
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Education in ancient Tamil country
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Education was considered important in Ancient Tamizhagam as they considered the mind of the uneducated to be an “abode of darkness”. The period of acquiring knowledge was during youth. The rulers and aristocrats of ancient Tamilakam were always conscious of their duties to their country. They consider…   More…
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Demographics of Tamil Nadu
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According to the 2011 census, the total population stood at 72,147,030, with 36,137,975 males, 36,009,055 females, a sex ratio of 996 females per 1000 males, literacy rate of 80.09%, 10.51% of the population below seven years and a population density of 555. Distribution of population across districts As per details fr…   More…
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Kartikeya
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Kartikeya ( IAST : Kārttikēya ), also known as Murugan , Skanda , Kumara , Vishakha , or Subramaniyam , is the Hindu god of war. He is the son of Parvati and Shiva , brother of Ganesha , and a god whose life story has many versions in the mythologies of Hinduism . An important deity found all over the Indian su…   More…
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Oru Paisa Tamilan
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Oru Paisa Tamilan was a Tamil language weekly magazine, which was published and edited by Iyothee Thass , a Dalit activist. It started its publication on 9 June 1907 in Royapettah . It was later renamed simply as Tamilan (Thamizhan). It ceased publication in 1934. Publications Thass revived Tamil Buddhis…   More…
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Iyothee Thass
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C. Iyothee Thass (20 May 1845 – 1914) was a prominent Paraiyar and anti-caste activist and a practitioner of Siddha medicine who is regarded as a pioneer of the Dravidian Movement . He famously converted to Buddhism and called upon the Paraiyars to do the same, arguing that this was their original religion. He also foun…   More…
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Religion in Sri Lanka
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Map of Sri Lanka, showing majority religions by D.S. Divisions , according to 2011 census. Sri Lanka ‘ s population practices a variety of religions . As of the 2011 census 70.19% of Sri Lankans were Theravada Buddhists , 12.6% were Hindus , 9.7% were Muslims (mainly Sunni ) and 7.4% Christians (6.1% Roman C…   More…
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Chithalai Chathanar
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Sattanar or Chithalai Sathanar ( Tamil : சாத்தனார் , cītalai cāttanār) was the Tamil poet who composed the epic Manimekalai . Etymology Pronounced Sa-tha-naar, the name is derived from ( Tamil : சாத்து , sāttu) meaning Buddhist monk. Applying this principle to the name Maturai Kulavāṇikan Cāttan, the author of Manimek…   More…
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Anuradhapura period
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The Anuradhapura period was a period in the history of Sri Lanka of the Anuradhapura Kingdom from 377 BC to 1017 AD. The period begins when Pandukabhaya , King of Upatissa Nuwara moved the administration to Anuradhapura , becoming the kingdom’s first monarch. Anuradhapura is heralded as an anc…   More…
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Avalokiteśvara
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Avalokiteśvara holding a lotus flower. Nālandā , Bihar , India , 9th century CE. Avalokiteśvara ( Sanskrit : अवलोकितेश्वर, “Lord who contemplates”, Khmer : លោកេស្វរៈ, Tibetan : སྤྱན་རས་གཟིགས་ ,  Wylie : spyan ras gzigs, THL : Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas . This bodhisatt…   More…
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Kulakkottan
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Kulakkottan ( Tamil : குளக்கோட்டன் ) was an early Chola king and descendant of Manu Needhi Cholan who was mentioned in chronicles such as the Yalpana Vaipava Malai and stone inscriptions like Konesar Kalvettu . His name Kulakkottan means Builder of tank and temple. He was son of Vararamatevan who said to ha…   More…
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Tamil culture
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Tamil culture is the culture of the Tamil people . Tamil culture is rooted in the arts and ways of life of Tamils in India , Sri Lanka , Malaysia , Singapore and across the globe. Tamil culture is expressed in language , literature , music , dance , theatre , folk arts , martial arts , painting , sculpture , architect…   More…
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Hinduism in Tamil Nadu
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Hinduism in Tamil Nadu dates back to 5th century BC finding literary mention in Sangam literature . The total number of Tamil Hindus as per 2011 Indian census is 63,188,168 which forms 87.58% of the total popualation of Tamil Nadu. Hinduism is the major religion in the South Indian state of Tamil Nadu. The religious…   More…
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Makkal Osai
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The Makkal Osai ( Tamil : மக்கள் ஓசை ; “The People’s Voice”) is a Tamil daily newspaper based in Malaysia , one of only three Tamil-language dailies in the country, alongside the Malaysia Nanban and the Tamil Nesan . Overview The Makkal Osai was founded in 1981 as the Tamil Osai (the Tamil’s Voice), which ceased operation…   More…
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Vaddukoddai Resolution
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Vaddukoddai Resolution was adopted on 14 May 1976 in Pannakam near Vaddukoddai , Northern Province , Sri Lanka it called for the creation of an independent Tamil Eelam by the Tamil United Liberation Front under the leadership of S. J. V. Chelvanayakam and it fought Sri Lankan parliame…   More…
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Kanchipuram
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Kānchipuram otherwise known as Kānchi ( kāñcipuram ; Tamil : காஞ்சிபுரம் ; ) is a city in the Indian state of Tamil Nadu , 72 km (45 mi) from Chennai  – the capital of Tamil Nadu. The city covers an area of 11.605 km (4.481 sq mi) and had a population of 164,265 in 2001. It is the administrative headquarters of Kanchipu…   More…
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Brahmic scripts
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The Brahmic scripts are a family of abugida or alphabet writing systems . They are used throughout the Indian Subcontinent , Southeast Asia and parts of East Asia , and were once used in Japan , and are descended from the Brahmi script of ancient India . They are used by languages of several language families: Indo-Eur…   More…
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Sacred language
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A sacred language , ” holy language ” (in religious context) or liturgical language is a language that is cultivated for religious reasons by people who speak another language in their daily life. Concept A sacred language is often the language which was spoken (and written) in the society in which a religion’s sacred texts wer…   More…
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Tamil Mauritian
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Tamil Mauritians are the descendants of Tamil migrants to Mauritius . The original immigrants from Tamil were craftsmen and tradesmen, and arrived when Mauritians was ruled by France . The island nation has a Tamil population of 115,000. Most were brought by the British from Tamil Nadu after 1727 to serve as labourers on the su…   More…
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Karuṇā
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Karu ṇ ā (in both Sanskrit and Pali ) is generally translated as compassion . It is part of the spiritual path of both Buddhism and Jainism . Buddhism Karu ṇ ā is important in all schools of Buddhism. For Theravāda Buddhists, dwelling in karu ṇ ā is a means for attaining a happy present life and heavenly rebirth. For Mahāyāna Buddhist…   More…
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Sinhalese Buddhist nationalism
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Sinhalese Buddhist nationalism is a political ideology which combines a focus upon Sinhalese culture and ethnicity with an emphasis upon Theravada Buddhism , which is the majority belief system of most of the Sinhalese in Sri Lanka . It mostly originated in reaction to the colonisation of Sri Lanka by the British E…   More…
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Sangh
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The term Sangh or Sangha means an assembly or congregation. The usage of the term includes: Sangha (Buddhism) , the monastic community in Buddhism Sangha, an alternative term for the Jain community Sangh Parivar , a group of Indian Nationalist Organizations Tamil Sangams , a legendary literary assembly…   More…
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Tamil Seychellois
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Tamil-Seychellois are people of Tamil ethnic origins living in the island nation of Seychelles . Their population is roughly estimated to 4000, making them one of the island’s significant minorities. History Tamil immigrants arrived in Seychelles as early as 1770, and the Tamils were among the first settlers to the ori…   More…
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Anti-Brahminism
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Anti-Brahminism or Anti-Manuvaad is an ideology that protests against prejudice and discrimination directed towards Dalits and women by the brahmanical system. It holds Manu Smriti , the book of legal codes which justifies ritual pollution and patriarchy , as the ideological text of Brahminism. History Early criticism against B…   More…
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Black July
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Black July ( Tamil : கறுப்பு யூலை , translit.   Kaṟuppu Yūlai ; Sinhalese : කළු ජූලිය Kalu Juliya) is the common name used to refer to the anti- Tamil pogrom and riots in Sri Lanka during July 1983. The riots began as a “response” to a deadly ambush on 23 July 1983 by the Liberation Tigers of Tamil Eelam , a Tamil militant group , that kille…   More…
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Three Crowned Kings
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The Three Crowned rulers , or the Three Glorified by Heaven , or World of the Three , primarily known as Moovendhar, refers to the triumvirate of Chola , Chera and Pandya who dominated the politics of the ancient Tamil country, Tamilakam , from their three countries or Nadu of Chola Nadu , Pandya Nadu (present day Madurai…   More…
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04/29/17
2212 Sat 29 Apr 2017 LESSON Tipitaka The Pali Canon Let us correct this Google Translation using https://translate.google.com in all languages we know. in 1) Classical English,79) Classical Samoan- Samoa Tuai,-80) Classical Samoan-81) Classical Scots Gaelic-Класична руски,82) Classical Serbian- Класична српска,83) Classical Sesotho- Classic Sesotho,-84) Classical Shona, 85) Classical Sindhi-Classical سنڌي) Classical Sinhala-86)සම්භාව්ය සිංහල,87) Classical Slovak-Klasický slovenský,88) Classical Slovenian-Klasični slovenski,89) Classical Somali- Qadiimiga ah Soomaali,90) Classical Spanish- Clásico Español,91) Classical Sudanese- Klasik Sunda,92) Classical Swahili-Classical Kiswahili,93) Classical Swedish-Klassisk svensk,94) Classical Tajik-Tajik классикӣ,95) Classical Tamil-செம்மொழி தமிழ்,96) Classical Telugu-క్లాసికల్ తెలుగు,97) Classical Thai-ภาษาไทยคลาสสิก,98) Classical Turkish-Klasik Türk,99)Classical Ukrainian- Класична українська,
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:14 am
2212 Sat 29 Apr 2017 LESSON

Tipitaka

The Pali Canon

Let us correct this Google Translation using https://translate.google.com in all languages we know.


in 1) Classical English,
79) Classical Samoan- Samoa Tuai,-80) Classical Samoan-81) Classical Scots Gaelic-Класична руски,82) Classical Serbian- Класична српска,83) Classical Sesotho- Classic Sesotho,-84) Classical Shona,
85) Classical Sindhi-Classical سنڌي) Classical Sinhala-86)සම්භාව්ය සිංහල,87) Classical Slovak-Klasický slovenský,88) Classical Slovenian-Klasični slovenski,89) Classical Somali- Qadiimiga ah Soomaali,90) Classical Spanish- Clásico Español,91) Classical Sudanese- Klasik Sunda,92) Classical Swahili-Classical Kiswahili,93) Classical Swedish-Klassisk svensk,94) Classical Tajik-Tajik классикӣ,95) Classical Tamil-செம்மொழி தமிழ்,96) Classical Telugu-క్లాసికల్ తెలుగు,97) Classical Thai-ภาษาไทยคลาสสิก,98) Classical Turkish-Klasik Türk,99)Classical Ukrainian- Класична українська,



http://www.accesstoinsight.org/tipitaka/index.html







The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.

The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.

The three divisions of the Tipitaka are:

Vinaya Pitaka
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
(ordained nuns). Far more than merely a list of rules, the Vinaya
Pitaka also includes the stories behind the origin of each rule,
providing a detailed account of the Buddha’s solution to the question of
how to maintain communal harmony within a large and diverse spiritual
community.
Sutta Pitaka
The collection of suttas, or discourses, attributed to the Buddha
and a few of his closest disciples, containing all the central teachings
of Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):

Abhidhamma Pitaka
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.



For further reading



  • Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question)
  • Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
  • Pali Language Study Aids offers links that may be useful to Pali students of every level.
  • Handbook of Pali Literature, by Somapala Jayawardhana
    (Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
    form, through the Pali canon, with detailed descriptions of the major
    landmarks in the Canon.
  • An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
    Buddhist Publication Society, 1975). An indispensable “roadmap” and
    outline of the Pali canon. Contains an excellent index listing suttas by
    name.
  • Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
    Publications, 1990). Another excellent outline of the Tipitaka,
    containing summaries of many important suttas.
  • Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
    Buddhist Publication Society, 1980). A classic handbook of important
    terms and concepts in Theravada Buddhism.

79) Classical Samoan
79) Samoa Tuai

2209 faaipoipo 26 Ape 2017 LESONA

Ia tatou faasaʻo lenei Faaliliuga Google faaaogaina https://translate.google.com
i gagana uma ua tatou iloa.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
O le tuufaatasiga Pali
© 2005
Tagai foi Sutta Faasino Upu; Faaliliuga e Faaliliu

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O
le Tipitaka (Pali Ti, “tolu,” + pitaka, “ato”), po o Pali le
tuufaatasiga, o le aoina o autu tusitusiga gagana Pali e fausia ai le
faavae o aoaoga faavae o Theravada putisiga.
O le Tipitaka ma le paracanonical tusitusiga Pali (faamatalaga, tala i
nofoaʻiga, ma isi) faatasi aofia ai le tino atoa o le uluaʻi tusitusiga
Theravada.

O
le Pali le tuufaatasiga o se tino o tusitusiga tele: i le faaliliuga
faa-Peretania o le mau faaopoopo e oo atu i le faitau afe o itulau
lolomiina.
O le tele (ae le uma) o le ua uma ona lomia faasalalau i le tuufaatasiga i le gagana Peretania i le tausaga. E ui lava na o se vaega itiiti o nei tusitusiga o loo maua i luga o
lenei website, o lenei aoina e mafai ona avea o se nofoaga lelei lea e
amata ai.

O le vaega e tolu o le Tipitaka o le:

Vinaya Pitaka
    
O
le tuufaatasiga o tusitusiga e faatatau i le tulafono o le amio pulea
ai le mataupu i aso taitasi i totonu o le Sangha - o le nuu o le
bhikkhus (faauuina au puta) ma bhikkhunis (faauuina taupou).
sili atu nai lo na o se lisi o tulafono faafoe, le Vinaya Pitaka aofia
ai foi le tala i tua le amataga o le pulega taitasi, e tuuina atu se
tala auiliili o le vaifofo o le Buddha i le fesili i le auala e
faatumauina le felagolagomai communal i totonu o se nuu faaleagaga tele
ma le eseese.
Sutta Pitaka
    
Le
aoina o suttas, po o aoaoga, e faatatau i le Buddha ma nai o lona
latalata soo, o loo i ai aoaoga autu uma o Theravada putisiga.
(E sili atu i le tasi le afe e maua faaliliuga sutta i lenei website.) Ua vaevaeina suttas i nikayas lima (aoina):

        Digha Nikaya - le “aoina umi”
        
Majjhima Nikaya - le “aoina ogatotonu-umi”
        
Samyutta Nikaya - le “aoina faavasegaina”
        
Anguttara Nikaya - le “aoina isi-factored”
        
Khuddaka Nikaya - le “aoina itiiti tusitusiga”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (e aofia ai na o le lomiga Burmese o le Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
O le tuufaatasiga o tusitusiga i ai le mataupu faavae faaleaoaoga
faavae autu tuuina atu i le Sutta Pitaka ua reworked ma toe faatulagaina
i se faavaa faiga e mafai ona faaaogaina i se suesuega i totonu o le
natura o le mafaufau ma le mataupu.

Mo le faitauina o isi

    O fea e mafai ona ou maua se kopi o le tuufaatasiga atoatoa Pali (Tipitaka)? (E Masani ona Fesiligia Fesili)
    
Tala atu o le Tipitaka: O Se Field Taiala i Post-canonical Lomiga Pali
    
ofoina Pali Language Fesoasoani mo Suesuega sootaga ia e mafai ona aoga i tamaiti aoga Pali o tulaga uma.
    
Tusitaulima o Pali Lomiga, e ala i Somapala Jayawardhana (Colombo: Karunaratne & Atalii, Ltd., 1994). O se taiala, i se faiga lomifefiloi, e ala i le tuufaatasiga Pali,
faatasi ai ma faamatalaga auiliili o le faailo autu i le tuufaatasiga.
    
O se Iloiloga o le Pali tuufaatasiga, Russell Webb, ed. (Kandy: Lomiga faasalalau lotu Puta Aualofa, 1975). O se taua “roadmap” ma le otootoga o le tuufaatasiga Pali. Loo i ai se faasino upu e sili ona lelei lisiina suttas igoa.
    
Taiala i Tipitaka, U Ko faataatia e ia, ed. (Delhi: Lomiga Sri Satguru, 1990). O le isi otootoga e sili ona lelei o le Tipitaka, o loo i aotelega o le tele o suttas taua.
    
Lotu Puta Dictionary, e Nyanatiloka Mahathera (Kandy: lotu Puta Society Lomiga faasalalau, 1980). A tusitaulima masani o upu taua ma le manatu i Theravada putisiga.

80) Classical Samoan

2209 Wed 26 Apr 2017 LEASAIN

Leig seo dhuinn a cheartachadh Google Eadar-theangachadh a ‘cleachdadh https://translate.google.com
anns a h-uile cànan fhios againn.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
Tha an Canan Pali
© 2005
Faic cuideachd Sutta clàr-innse; Eadar-theangachaidhean le Translator

    Vin
    
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Sn
    
AN
    
KN

    Khp
    
Dhp
    
ud
    
Iti
    
Sn
    
Vv
    
Pv
    
Thag
    
Thig
    
NM
    
Miln

Tha
Tipitaka (Pali Ti, “trì,” + pitaka, “basgaidean”), no Pali canon, ‘S e
cruinneachadh de bhun-Pali cànan theacsaichean a tha a’ cruthachadh an
teagasgail bunait Theravada Buddhism.
Tha Tipitaka agus an paracanonical Pali teacsaichean (bheachdail,
eachdraidh, etc.) còmhla gabhar iomlan corp Theravada teacsaichean
clasaigeach.

Tha
Pali canon ‘S e buidheann mhòr de litreachas: ann an eadar-theangachadh
Beurla Cuir na teacsaichean suas ri mìltean de printed pages.
As (ach chan eil a h-uile) de Canan mar-thà air a bhith a ‘foillseachadh ann am Beurla thairis air na bliadhnaichean. Ged nach robh ach beag bloigh de na teacsaichean sin a tha ri
fhaotainn air làrach-lìn seo, a ‘chruinneachadh seo a bhith na àite math
airson tòiseachadh.

Tha trì roinnean-feachd de na Tipitaka tha:

Vinaya Pitaka
    
Tha
an cruinneachadh de theacsaichean a thaobh riaghailtean giùlain
riaghlaidh làitheil cùisean taobh a-staigh Sangha - coimhearsnachd
bhikkhus (shocrachadh manaich) agus bhikkhunis (shocrachadh
cailleachan-dubha).
Fada a bharrachd na dìreach liosta de na riaghailtean, a ‘Vinaya
Pitaka cuideachd a’ gabhail a-steach nan sgeulachdan air cùl an tùs gach
riaghailt, a ‘toirt cunntas mionaideach air a’ Buddha a ‘fuasgladh air
a’ cheist ciamar a chumail coitcheann taobh a-staigh co-sheirm mòr
spioradail agus eadar-mheasgte a ‘choimhearsnachd.
Sutta Pitaka
    
Tha
an cruinneachadh de suttas, no discourses, air a chur an Buddha agus
beagan a fhaisge dheisciopuil, anns a bheil a h-uile meadhan teagasg
Theravada Buddhism.
(Còrr is mìle sutta eadar-theangachaidhean rim faighinn air
làrach-lìn seo.) Tha an suttas air an roinn am measg còig nikayas
(chruinneachaidhean):

        Digha Nikaya - an “fada chruinneachadh”
        
Majjhima Nikaya - an “meadhan-dh’fhaid chruinneachadh”
        
Samyutta Nikaya - an “buidhnean chruinneachadh”
        
Anguttara Nikaya - “an tuilleadh factored-chruinneachadh”
        
Khuddaka Nikaya - a “chruinneachadh de theacsaichean beag”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (a-steach a-mhàin ann an Burmese deasachadh den ‘Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
Tha an cruinneachadh de theacsaichean anns a bheil am
bun-phrionnsabalan teagasgail a thoirt seachad ann an Sutta Pitaka tha
ath-obrachadh agus ath-eagrachadh a-steach eagarach frèam a ghabhas a
chur ri rannsachadh nàdar inntinn agus air a ‘chùis.

Airson tuilleadh leughaidh

    Càite am faigh mi leth-bhreac den iomlan Pali canon (Tipitaka)? (Bitheanta Ceist)
    
Seachad air an Tipitaka: A Achaidh Stiùireadh a ‘Phuist-Canonical Pali Litreachas
    
Pali Cànain Sgrùdadh Aids tabhann ceanglaichean a dh’fhaodadh a bhith feumail do Pali oileanaich a h-uile ìre.
    
Leabhar-làimhe nan Pali Taghaidh, le Somapala Jayawardhana (Colombo: Karunaratne & Sons Eta, 1994). Iùl, ann an riochd faclair, tro Pali canon, le tuairisgeul mionaideach air na prìomh chomharraidhean-tìre ann an Canon.
    
An Mion-sgrùdadh air an Pali Canan, Russell Webb, ed. (Kandy: Buddhist Foillseachaidh Society, 1975). An sheachanta “mhapa-rathaid” agus dealbh-iomaill na Pali chanan. Tha sàr-amais suttas liosta le ainm.
    
Leabhar-iùil Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Another Sònraichte dealbh-iomaill an Tipitaka, geàrr-chunntasan anns a bheil mòran de cudromach suttas.
    
Buddhist Dictionary, le Nyanatiloka Mahathera (Kandy: Buddhist Foillseachaidh Society, 1980). A classic leabhar-làimhe cudromach a thaobh bun-bheachdan agus ann an Theravada Buddhism.


81) Classical Scots Gaelic
81) Classical Gàidhlig

2209 Wed 26 Apr 2017 LEASAIN

Leig seo dhuinn a cheartachadh Google Eadar-theangachadh a ‘cleachdadh https://translate.google.com
anns a h-uile cànan fhios againn.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
Tha an Canan Pali
© 2005
Faic cuideachd Sutta clàr-innse; Eadar-theangachaidhean le Translator

    Vin
    
Dn
    
MN
    
Sn
    
AN
    
KN

    Khp
    
Dhp
    
ud
    
Iti
    
Sn
    
Vv
    
Pv
    
Thag
    
Thig
    
NM
    
Miln

Tha
Tipitaka (Pali Ti, “trì,” + pitaka, “basgaidean”), no Pali canon, ‘S e
cruinneachadh de bhun-Pali cànan theacsaichean a tha a’ cruthachadh an
teagasgail bunait Theravada Buddhism.
Tha Tipitaka agus an paracanonical Pali teacsaichean (bheachdail,
eachdraidh, etc.) còmhla gabhar iomlan corp Theravada teacsaichean
clasaigeach.

Tha
Pali canon ‘S e buidheann mhòr de litreachas: ann an eadar-theangachadh
Beurla Cuir na teacsaichean suas ri mìltean de printed pages.
As (ach chan eil a h-uile) de Canan mar-thà air a bhith a ‘foillseachadh ann am Beurla thairis air na bliadhnaichean. Ged nach robh ach beag bloigh de na teacsaichean sin a tha ri
fhaotainn air làrach-lìn seo, a ‘chruinneachadh seo a bhith na àite math
airson tòiseachadh.

Tha trì roinnean-feachd de na Tipitaka tha:

Vinaya Pitaka
    
Tha
an cruinneachadh de theacsaichean a thaobh riaghailtean giùlain
riaghlaidh làitheil cùisean taobh a-staigh Sangha - coimhearsnachd
bhikkhus (shocrachadh manaich) agus bhikkhunis (shocrachadh
cailleachan-dubha).
Fada a bharrachd na dìreach liosta de na riaghailtean, a ‘Vinaya
Pitaka cuideachd a’ gabhail a-steach nan sgeulachdan air cùl an tùs gach
riaghailt, a ‘toirt cunntas mionaideach air a’ Buddha a ‘fuasgladh air
a’ cheist ciamar a chumail coitcheann taobh a-staigh co-sheirm mòr
spioradail agus eadar-mheasgte a ‘choimhearsnachd.
Sutta Pitaka
    
Tha
an cruinneachadh de suttas, no discourses, air a chur an Buddha agus
beagan a fhaisge dheisciopuil, anns a bheil a h-uile meadhan teagasg
Theravada Buddhism.
(Còrr is mìle sutta eadar-theangachaidhean rim faighinn air
làrach-lìn seo.) Tha an suttas air an roinn am measg còig nikayas
(chruinneachaidhean):

        Digha Nikaya - an “fada chruinneachadh”
        
Majjhima Nikaya - an “meadhan-dh’fhaid chruinneachadh”
        
Samyutta Nikaya - an “buidhnean chruinneachadh”
        
Anguttara Nikaya - “an tuilleadh factored-chruinneachadh”
        
Khuddaka Nikaya - a “chruinneachadh de theacsaichean beag”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (a-steach a-mhàin ann an Burmese deasachadh den ‘Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
Tha an cruinneachadh de theacsaichean anns a bheil am
bun-phrionnsabalan teagasgail a thoirt seachad ann an Sutta Pitaka tha
ath-obrachadh agus ath-eagrachadh a-steach eagarach frèam a ghabhas a
chur ri rannsachadh nàdar inntinn agus air a ‘chùis.

Airson tuilleadh leughaidh

    Càite am faigh mi leth-bhreac den iomlan Pali canon (Tipitaka)? (Bitheanta Ceist)
    
Seachad air an Tipitaka: A Achaidh Stiùireadh a ‘Phuist-Canonical Pali Litreachas
    
Pali Cànain Sgrùdadh Aids tabhann ceanglaichean a dh’fhaodadh a bhith feumail do Pali oileanaich a h-uile ìre.
    
Leabhar-làimhe nan Pali Taghaidh, le Somapala Jayawardhana (Colombo: Karunaratne & Sons Eta, 1994). Iùl, ann an riochd faclair, tro Pali canon, le tuairisgeul mionaideach air na prìomh chomharraidhean-tìre ann an Canon.
    
An Mion-sgrùdadh air an Pali Canan, Russell Webb, ed. (Kandy: Buddhist Foillseachaidh Society, 1975). An sheachanta “mhapa-rathaid” agus dealbh-iomaill na Pali chanan. Tha sàr-amais suttas liosta le ainm.
    
Leabhar-iùil Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Another Sònraichte dealbh-iomaill an Tipitaka, geàrr-chunntasan anns a bheil mòran de cudromach suttas.
    
Buddhist Dictionary, le Nyanatiloka Mahathera (Kandy: Buddhist Foillseachaidh Society, 1980). A classic leabhar-làimhe cudromach a thaobh bun-bheachdan agus ann an Theravada Buddhism.

82) Classical Serbian

82) Класична српска


2209 Мон 26 Јул 2017 ЛЕКЦИЈА

Хајде да исправимо ову Гоогле Транслатион користећи хттпс://транслате.гоогле.цом
на свим језицима знамо.

хттп://ввв.аццесстоинсигхт.орг/типитака/индек.хтмл
типитака
Пали канон
© 2005
Погледајте такође сутта Индекс; Транслатионс би Преводилац

    вин
    
ДН
    
, МН
    
С.Н.
    

    
кн

    КХП
    
ДХП
    
уд
    
ити
    
сн
    
вв
    
пв
    
тхаг
    
þиг
    
нм
    
Милн

Типитака
(пали ти, “три” + Питака, “корпе”), или пали канон јесте збирка
основних језику пали текстовима који чине доктринарну основу тхеравада
будизма.
Типитака и парацаноницал Пали текстови (коментари, хронике, итд) заједно чине комплетан корпус класичних тхеравадских текстова.

Пали канон је огромна збирка литературе: у енглеском преводу текстови додати до хиљада штампаних страна. Већина (али не сви) од Цанон је већ објављен на енглеском језику током година. Иако је само мали део тих текстова су доступни на овом сајту, ова колекција може бити добро место за почетак.

Све три дивизије Типитаке су:

Винаиа питака
    
Збирка
текстова који се односе на правила понашања који регулишу дневне
послове у оквиру сангхе - заједница монаха (Заређени монаси) и бхиккхуни
(рукоположени НУНС).
Много више од пуког листе правила, Винаиа питака садржи приче које
стоје иза порекла свако правило, пружајући детаљан извештај о Будином
решења на питање како да се одржава комунални хармонију унутар великог и
разноврсног духовне заједнице.
sutta питака
    
Збирка
сутта, или говора, приписује Буде и неколико његових најближих ученика,
који садржи све централне учења тхеравада будизма.
(Више од хиљаду преводи сутта су доступне на овом сајту.) Сутте су подељени између пет никаиас (збирке):

        Дигха никаиа - је “дуго колекција”
        
Мађђхима никаиа - је “колекција средње дужине”
        
Самиутта никаиа - је “груписани колекција”
        
Ангуттара никаиа - је “даља-урачуна колекција”
        
Кхуддака никаиа - је “наплата малих текстова”:
            
Кхуддакапатха
            
Дхаммапада
            
удана
            
Итивуттака
            
sutta нипата
            
Виманаваттху
            
Петаваттху
            
Тхерагатха
            
Тхеригатха
            
Ðатака
            
ниддесе
            
Патисамбхидамагга
            
Ападана
            
Буддхавамса
            
Царииапитака
            
Неттиппакарана (укључен само у бурмански издању Типитаке)
            
Петакопадеса ( “”)
            
Милиндапанха ( “”)

Абхидхамма питака
    
Збирка текстова у којима се преради и преуредио основни доктринарни
принципи представљени у Сутта питаки у системски оквир који се може
применити на истрагу природе ума и материје.

За даље читање

    Где могу наћи копију комплетне пали канона (Типитака)? (Често постављана питања)
    
Иза Типитаке: А Фиелд Гуиде то пост-канонског Пали књижевности
    
Пали Језик студија Сида нуди линкове који могу бити корисни за пали студенте сваког нивоа.
    
Хандбоок оф Пали књижевности, би Сомапала Јаиавардхана (Коломбо: Карунаратне & Сонс, Лтд., 1994). Водич, у речнику форми, путем пали канона, са детаљним описима главних знаменитости у Цанон.
    
Анализа пали канона, Расел Веб, изд. (Канди: Буддхист Публицатион Социети, 1975). Незаобилазан “мапа пута” и приказ пали канона. Садржи одличну индекс листинг сутте по имену.
    
Водич за Типитаке, У Ко Лаи, ед. (Делхи Шри Сатгуру Публикације, 1990). Још један одличан приказ Типитаке, који садржи резиме многим важним суттама.
    
Буддхист Дицтионари, би Нианатилока махатхера (Канди: Буддхист Публицатион Социети, 1980). Класичан приручник важних термина и појмова у тхеравада будизма.

83) Classical Sesotho
83) Classic Sesotho

2209 ba chata 26 Apr 2017 | Thuto

A re ke re lokisa ena Translation Google ho sebelisa https://translate.google.com
ka lipuo tsohle re tseba.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
The Pali Canon
© 2005
Sheba hape Sutta Index; Liphetolelo tse ke Translator

    Vin
    
DN
    
MN
    
sn
    
AN
    
kn dostupnost

    Khp
    
Dhp
    
Ud
    
Iti
    
sn
    
VV
    
PV
    
Thag
    
Thig
    
NM
    
Miln

The
Tipitaka (Pali bartltt, “tse tharo,” + pitaka, “libaskete”), kapa Pali
libukeng, ke pokello ea Pali litemana tsa mathomo puo eo theha motheo
thuto ea bolumeli tsa Theravada Bobuddha.
The Tipitaka le paracanonical Pali litemana tse (litlhaloso, matsatsi,
joalo-joalo) hammoho etsa ka sehlopha se feletseng sa classic Theravada
litemana tse.

The
Pali libukeng e le ‘mele oa le leholo la lingoliloeng: phetolelong
English litemana tsa eketsa ho fihlela ho likete tse maqephe a
hatisitsoeng.
Ho fetisisa (empa eseng kaofela) ya Canon e se e hatisitsoeng ka Senyesemane ho theosa le lilemo. Leha feela karoloana e nyenyane ea litemana tsena di a fumaneha websaeteng ena, pokello ena e ka ba sebaka se molemo ho qala ho.

Lihlopha tse tharo tsa Tipitaka ke tsena:

Vinaya Pitaka
    
The
pokello ea litemana tse amang melao ea boitšoaro se busang le litaba
tsa letsatsi le letsatsi ka hara Chopra - baahi ba bhikkhus (hlomamisoa
baitlami) le bhikkhunis (hlomamisoa baitlami).
Haholo ho feta feela lethathamo la melao, e Vinaya Pitaka e boetse e
akarelletsa lipale ka mor’a ka tšimoloho ea e mong le e busa, ho fana ka
tlaleho e qaqileng ea tharollo Buddha e le potso ea kamoo ho ka ho
boloka tumellanong kopanetsweng ka hare ho mokhatlo o moholo le tse
fapa-fapaneng tsa moea.
Sutta Pitaka
    
The
pokello ea suttas, kapa ka lipuo, ngotsoe ke Buddha le tse seng kae ba
barutuoa ba hae ba haufi-ufi, tse nang le lithuto tsohle bohareng
Theravada Bobuddha.
(More feta sekete liphetolelo tse sutta di a fumaneha websaeteng ena.) The suttas li aroleloa nikayas tse hlano (likoleke):

        Digha Nikaya - the “telele pokello”
        
Majjhima Nikaya - the “bohareng-bolelele pokello”
        
Samyutta Nikaya - the “hlophisitsoe pokello”
        
Anguttara Nikaya - the “ka ho eketsehileng-factored pokello”
        
Khuddaka Nikaya - the “pokello ea litemana tsa banyenyane”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (kenyelleditswe feela khatiso Seburmese tsa Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
The pokello ea litemana tsa seo melaometheo thuto hlahiswa ka Sutta
Pitaka li sebelisa hape le hlophisoa bocha ka moralo wa ho
hlophisitsoeng hore li ka sebelisoa ho batlisisoa ka sebopeho sa kelello
le taba.

Bakeng sa ho bala ka ho eketsehileng

    Nka fumana kopi ea Bibele e feletseng ea Pali libukeng (Tipitaka)? (Asked Frequently Potso)
    
Ka nģ’ane ho Tipitaka: A Guide Field ho Post-mangolo a halalelang a Pali Literature
    
Pali Language Tsa Sehlooho se Ithutoang Aids fana maqhama hore a ka ba le thuso ho Pali liithuti tsa mong le e mong boemong ba.
    
Handbook tsa Pali Literature, ke Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A motataisi, ka har’a dikishinari foromo, ka Pali libukeng, le tlhaloso e qaqileng ea lifika tse khōlō ka Canon.
    
E Analysis tsa Pali Canon, Russell Webb, Ed. (Kandy: Buddhist Khatiso Society, 1975). E bohlokoa haholo “roadmap” le kemiso ea Pali libukeng. Na le index ea khabane ka ho fetisisa thathamisa suttas ka lebitso.
    
Tataisa ho Tipitaka, U Ko Lay, Ed. (Delhi: Sri Satguru Publications, 1990). kemiso e mong o babatsehang oa Tipitaka, e nang le kakareso tsa suttas tse ngata tsa bohlokoa.
    
Buddhist Dictionary, ke Nyanatiloka Mahathera (Kandy: Buddhist Khatiso Society, 1980).
A buka ea khale ea mantsoe a bohlokoa le likhopolo tsa ka Theravada Bobuddha.


84) Classical Shona

2209 Wed 26 Apr 2017 CHIDZIDZO

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mumitauro zvose zvatinoziva.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
The Pali Canon
© 2005
Onawo Sutta Index; Translations kubudikidza Mushanduri

    Vin
    
DN
    
MN
    
SN
    
AN
    
KN

    Khp
    
Dhp
    
Ud
    
ifori
    
Sn
    
ndima
    
Portuguese
    
Thag
    
Thig
    
Numbers
    
Miln

The
Tipitaka (Pali ti, “matatu,” + pitaka, “matengu”), kana Pali
seakafuridzirwa, ndiye kuunganidzwa chikuru Pali mutauro magwaro izvo
zvinoumba redzidziso nheyo Theravada chiBuddha.
The Tipitaka uye paracanonical Pali ndima (kutaura, yaMakoronike,
etc.) pamwe chete vanoumba mutumbi wakakwana dzenhoroondo Theravada
ndima.

The Pali seakafuridzirwa imvura muviri mabhuku: mushandurudzo Chirungu magwaro wedzera kusvika zviuru mapeji akadhindwa. Most (asi kwete vose) the Canon watopiwa rakabudiswa muna Chirungu kwemakore. Kunyange chete chiduku chakapatsanurwa kwemagwaro aya anowanikwa
website iyi, muunganidzwa ichi kunogona kuva nzvimbo yakanaka kutanga.

The matatu Mapoka Tipitaka vari:

Vinaya Pitaka
    
The
muunganidzwa zvinyorwa pamusoro mitemo yomufambiro vedare iri ezuva
mukati Sangha - the nenzanga bhikkhus (akagadzwa mamongi) uye bhikkhunis
(akagadzwa nemasisita).
Kupfuura kungoziva mazita mitemo, Vinaya Pitaka kunosanganisirawo
nyaya shure kwakabva nomumwe ushe, ichipa tsanangudzo nhoroondo Buddha
anogadzirisa mubvunzo sei kuramba zvaiita zvinoenderana mukati guru uye
vakasiyana-siyana munharaunda pakunamata.
Sutta Pitaka
    
The
muunganidzwa suttas, kana hurukuro, zvakabatanidzwa Buddha uye
vashomanana vevadzidzi vake vepedyo, rine zvose nechepakati dzidziso
Theravada chiBuddha.
(Vanopfuura chiuru sutta shanduro dzinowanikwa website iyi.) The suttas vakakamurwa pakati nikayas shanu (kuunganidza):

        Digha Nikaya - the “muunganidzwa refu”
        
Majjhima Nikaya - the “pakati-urefu muunganidzwa”
        
Samyutta Nikaya - the “dzikarongwa muunganidzwa”
        
Anguttara Nikaya - the “mberi-factored muunganidzwa”
        
Khuddaka Nikaya - the “kuunganidzwa zvishoma magwaro”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (vaisanganisira chete muchiBurmese reShanduro Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
The muunganidzwa zvinyorwa umo redzidziso misimboti zvinokonzera chiri
Sutta Pitaka vari reworked uye kurongwazve kuva hurongwa hune kuti
zvinogona kushandiswa imwe feya hunhu mupfungwa uye nyaya.

Uchida kuverenga

    Kupi Ndinogona kuwana kopi rakakwana Pali seakafuridzirwa (Tipitaka)? (Inowanzobvunzwa Mubvunzo)
    
Mhiri Tipitaka: Munda Guide to Post-dzakafuridzirwa Pali Literature
    
Pali Language Study Aids anopa Links kuti zvingabatsira Pali vadzidzi ose chechetere.
    
Handbook of Pali Literature, rakanyorwa Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). A Nhungamiri, muna muduramanzwi chimiro, kuburikidza Pali
seakafuridzirwa, pamwe zvakawanda kurondedzerwa mikuru varipo vari
Canon.
    
An Analysis of Pali Canon, Russell Webb, ed. (Kandy: yechiBhudha Publication Society, 1975). An kuvapo “roadmap” uye pepa iri Pali seakafuridzirwa. Rine rakanakisisa indekisi yataura suttas nezita.
    
Vatungamira Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Chimwe kwazvo pepa rehurukuro riri Tipitaka, ine nokupeta pakati suttas dzakawanda dzinokosha.
    
MuBhudha Dictionary, rakanyorwa Nyanatiloka Mahathera (Kandy: yechiBhudha Publication Society, 1980). A klassiske bhuku yematemu zvinokosha uye pfungwa Theravada chiBuddha.


85) Classical Sindhi
85)
Classical سنڌي

2209 اشوڪ 26 اپريل 2017 سبق

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http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
پالي ٻوليء کي توپ
© 2005
به Sutta انديڪس ڏسو؛ مترجم جي ترجمو

    Vin
    
DN
    
نفيسا
    
ڪپين
    
هڪ
    
kn-

    Khp
    
Dhp
    
خصوصي لڳاء
    
Iti
    
ڪپين
    
جھيڙي
    
Pv
    
Thag
    
Thig
    
Nm
    
Miln

هن
Tipitaka (پالي وق، “ٽي،” + pitaka، “کاريون”)، يا پالي ٻوليء کي توپ،
جنهن Theravada ٻڌ مت جي doctrinal بنياد بڻجي پرائمري پالي ٻوليء جي گورنر
حجاج بن جي جمع آهي.
هن Tipitaka ۽ paracanonical پالي گورنر حجاج بن (جائزن، تذڪرن، وغيره) گڏ classical Theravada حجاج جو مڪمل جسم constitute.

پالي ٻوليء کي توپ ادب جي هڪ وڏي جسم آهي: انگريزي ترجمي ۾ جي گورنر حجاج بن طباعت صفحن جي هزارين کي مٿي شامل. سڀ کان (پر نه سڀني) جي توپ جي اڳ ۾ ئي سالن کان انگريزي ۾ شايع ڪيو ويو آهي. جيتوڻيڪ فقط انهن حجاج جي هڪ ننڍڙي تعريف هن ويب سائيٽ تي موجود آهن، هن گڏ هڪ سٺو جاء شروع ڪري سگهجي ٿو.

جي Tipitaka جي ٽن ڌار ڌار آهن:

Vinaya Pitaka
    
جي
Sangha اندر روزانو ڪمن کي هلائڻ ٺاهيندا جي ضابطن بابت گورنر حجاج جي گڏ
ڪرڻ - bhikkhus جي برادري (لازم فقير) ۽ bhikkhunis (لازم بيراڳڻيون).
پري مٿيون اصول جي هڪ فهرست کان وڌيڪ، جي Vinaya Pitaka به هر راڄ جي
اصليت جي پويان ڳالهيون شامل آهن، ڪيئن هڪ وڏو ۽ قسمين قسمين روحاني ساٿ
اندر communal هم آهنگي برقرار رکڻ لاء جو سوال ڪرڻ جي مهاتما ٻڌ جي حل جو
هڪ تفصيلي حساب فراهم ڪرڻ.
Sutta Pitaka
    
suttas جي گڏ ڪرڻ، يا اھري، جي مهاتما ٻڌ ۽ سندس ويجھن شاگردن جي ٿورن سان منسوب، Theravada ٻڌ مت جي موڪليل مرڪزي تعليمات ۾ هجن. (. وڌيڪ هڪ هزار sutta ترجمو هن ويب سائيٽ تي موجود آهي) جڏهن ته suttas پنج nikayas (ٿري) مان جدا آهن:

        Digha Nikaya - جي “ڊگهي جمع”
        
Majjhima Nikaya - جي “وچين-ڊيگهه جمع”
        
Samyutta Nikaya - جي “مقتدر جمع”
        
Anguttara Nikaya - جي “وڌيڪ-factored جمع”
        
Khuddaka Nikaya - جي “ٿورو حجاج جي جمع”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (رڳو Tipitaka جي برمي ڇاپي ۾ شامل ڪيو)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
حجاج بن جنهن ۾ Sutta Pitaka ۾ پيش ڪيو جو ھيٺيون doctrinal اصولن
reworked ۽ هڪ منظم فريم ورڪ آهي ته ذهن ۽ ڪم جي طبيعت ۾ هڪ راڻي کي لاڳو
ڪري سگهجي ٿو ۾ اترئين آهن جي گڏ ڪرڻ.

وڌيڪ پڙهڻ لاء

    مون کي مڪمل پالي توپ (Tipitaka) جي هڪ ڪاپي ڪٿي ڏسي سگهو ٿا؟ (ايف سوال)
    
پوسٽ-canonical پالي ادبي سنگت کي هڪ فيلڊ ھدايت: جي Tipitaka کان
    
پالي ٻوليء جو مطالعو Aids جوڙي ته هر سطح جي پالي ٻوليء جي شاگردن لاء مفيد ٿي سگهي ٿو پيش ڪري.
    
پالي ادبي سنگت جي Handbook، جي Somapala Jayawardhana (Colombo: Karunaratne ۽ سنز، لميٽيڊ، 1994 ع). هڪ سڌو، لغت روپ ۾، پالي ٻوليء کي توپ جي ذريعي، هن کي توپ ۾ اهم دنگ جي تفصيلي بيانن سان.
    
جي پالي ٻوليء کي توپ، رسل Webb، پٺيان هڪ ڇنڊڇاڻ. (Kandy: ٻڌ ڌرم جي سيڪيولر سوسائٽي، 1975 ع). هڪ indispensable “روڊ ميپ” ۽ پالي ٻوليء کي توپ جو خاڪو. مٿينء انڊيڪس نالي سان suttas فهرست تي مشتمل آهي.
    
Tipitaka، يو Ko ٿا رکون، پٺيان کي سڌو رستو ڏيکاريندو. (دهلي: سري Satguru پبليڪيشن، 1990 ع). جي Tipitaka جو ٻيو چڱو جو خاڪو، ڪيترن ئي اهم suttas جو خلاصو هجن.
    
ٻڌ ڌرم جي ڊڪشنري، Nyanatiloka Mahathera (Kandy: ٻڌ ڌرم جي سيڪيولر سوسائٽي، 1980 ع) جي. اهم اصطلاحن ۽ Theravada ٻڌ مت ۾ حوصله جي هڪ شاندار handbook.

86) Classical Sinhala
86) සම්භාව්ය සිංහල

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http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
පාලි ත්රිපිටකයේ
© 2005
මෙයද බලන්න සූත්රය දර්ශකය; භාෂා පරිවර්තක විසින් පරිවර්තන

    වින්
    
ඩී.එන්
    
MN
    
SN
    
ඒඑන්
    
කේ.එන්

    KHP
    
Dhp
    
UD
    
කාර්මික තාක්ෂණ ආයතනය
    
sn
    
විවි
    
PV
    
Thag
    
Thig
    
nm
    
Miln

මෙම
Tipitaka (පාලි ti, “තුන” + පිටකයේ, “කූඩ”), හෝ පාලි ත්රිපිටකය, ථේරවාද
බුද්ධාගමේ මූලධර්ම පදනම පිහිටුවීමට වන අතර ප්රාථමික පාලි භාෂාව පෙළ එකතු
වේ.
මෙම Tipitaka සහ paracanonical පාලි ග්රන්ථ (අටුවාවවන් වංශකථා, ආදිය) එකට සම්භාව්ය ථෙරවාද පෙළ සම්පූර්ණ ශරීරය අතර වේ.

පාලි ත්රිපිටකයෙන් සාහිත්යය විශාල ශරීරය වේ: ඉංග්රීසි පරිවර්තනය දී පිටපත් මුද්රණය පිටු දහස් ගණනක් දක්වා එක් කරන්න. වසර ගණනාවක් පුරා ඉංග්රීසි දැනටමත් බොහෝ (නමුත් සියල්ලම නොවන) ත්රිපිටකයේ පල කර ඇත. මේ වැරදි කුඩා කොටසකි පමණක් මෙම වෙබ් අඩවියෙන් ලබා ගත හැකි වුවත්, මෙම එකතුව ආරම්භ කිරීමට හොඳ ස්ථානයක් විය හැක.

මෙම Tipitaka යන අංශ තුනක් ඇත:

විනය පිටකයේ
    
සංඝ
තුළ දෛනික කටයුතු පාලනය හැසිරීම නීති ගැන පෙළ එකතු - භික්ෂූන් වහන්සේලා
ප්රජා (පැවිදි) සහ භික්ෂුණීන් (පැවිදි භික්ෂුණී ද ඇතුලත් වුනි).
නීති හුදෙක් ලැයිස්තුවක් වඩා බෙහෙවින් වැඩි, විනය පිටකයේ එක් එක් පාලනය
සම්භවය පිටුපස කතා, විශාල හා විවිධ ආත්මික ප්රජාව තුළ ජාතීන් අතර සමගිය
පවත්වා ගැනීමට කෙසේ දැයි බුද්ධ විසඳුමක් සම්බන්ධයෙන් විස්තරාත්මක වාර්තාවක්
සපයන ඇතුළත් වේ.
පසේබුදු, පිටකයේ
    
සූත්ර එකතු, හෝ, කතිකාවන් ථෙරවාද බුදු දහම සියලු ප්රධාන ඉගැන්වීම් අඩංගු, බුදුන් සහ ඔහුගේ සමීපතම ගෝලයන් කිහිපයක් සිදුවී ඇත. (. එක් දහස් කට වඩා වැඩි පසේබුදු, පරිවර්තන මෙම වෙබ් අඩවිය ඔස්සේ ලබාගත හැකි) සුත්ර නිකායන් පහ (එකතු) අතර බෙදී ඇත:

        Digha නිකායේ - ඇති “දිගු එකතුව”
        
Majjhima නිකායේ - “මධ්යම-දිග එකතුව”
        
Samyutta නිකායේ - ඇති “වර්ගීකරණය කරනු එකතුව”
        
අංගුත්තර නිකායේ, - මෙම “තවදුරටත්-සාධකවලට එකතුව”
        
Khuddaka නිකායේ - “කුඩා පාඨ එකතුව”:
            
Khuddakapatha
            
ධම්ම
            
උදාන
            
Itivuttaka
            
පසේබුදු, Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
ජාතක
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (පමණක් Tipitaka යන බුරුම සංස්කරණය ඇතුළත්)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

අභිධම්ම පිටකයේ
    
මෙම සූත්රය පිටකයේ ඉදිරිපත් යටින් පවතින මූලික ඉගැන්වීම් ප්රතිපත්ති මනස
හා පදාර්ථය ස්වභාවය පිළිබඳ පරීක්ෂණයක් සඳහා ඉල්ලුම් කළ හැකි බව ක්රමානුකූලව
රාමුවක් තුළට සකසන සහ ප්රතිසංවිධානය කරන විව්ධ එකතු.

තවදුරටත් කියවීම සඳහා

    කොහෙන්ද මම සම්පූර්ණ පාලි ත්රිපිටකයෙන් (Tipitaka) පිටපතක් සොයා ගත හැකි? (නිතර අසන ලද ප්රශ්නය)
    
ඒ ක්ෂේත්ර මාර්ගෝපදේශය පශ්චාත්-කැනෝනිකල් පාලි සාහිත්යය වෙත: මෙම Tipitaka ඔබ්බට
    
පාලි භාෂා අධ්යයන ඒඩ්ස් සෑම මට්ටමක පාලි ශිෂ්යයන්ට ප්රයෝජනවත් විය හැකි බව සබැඳි ඉදිරිපත් කරයි.
    
පාලි සාහිත්යය අත්පොත, සෝමපාල ජයවර්ධන (කොළඹ: කරුණාරත්න සහ පුත්රයෝ, සමාගම, 1994). ඒ මඟ පෙන්වීමක්, ශබ්ද කෝෂය ආකාරයෙන්, පාලි ත්රිපිටකයෙන් හරහා ත්රිපිටකයේ ප්රධාන සිද්ධස්ථාන සවිස්තරාත්මක විස්තර සමග.
    
පාලි ත්රිපිටකය, රසල් වෙබ්, සංස් ක විශ්ලේෂණය. (මහනුවර බෞද්ධ ප්රකාශන සමිතියේ, 1975). අනිවාර්ය “මාර්ග සිතියමක්” සහ පාලි ත්රිපිටකයෙන් දළ සැලැස්ම. විශිෂ්ට දර්ශකය නමින් සූත්ර ලැයිස්තුගත අඩංගු වේ.
    
Tipitaka, යූ ෙකෝ ගිහි, සංස් ගයිඩ් ටු. (දිල්ලි: ශ්රී Satguru ප්රකාශන, 1990). බොහෝ වැදගත් සූත්ර වල සාරාංශ අඩංගු Tipitaka තවත් විශිෂ්ට ලුහුඬු සටහන්,.
    
බෞද්ධ ශබ්ද කෝෂය, Nyanatiloka මහාථෙර (මහනුවර බෞද්ධ ප්රකාශන සමිතියේ, 1980) විසින්. ථෙරවාද බුදු දහම වැදගත් නියමයන් සහ සංකල්ප ඒ සම්භාව්ය අත්පොතක්.

87) Classical Slovak
87) Klasický slovenský

2209 St 26 Apr 2017 LEKCIA

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Http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
Pali Canon
© 2005
Pozri tiež index Sutta; Preklady prekladateľa

    Vin
    
DN
    
MN
    
SN
    
AN
    
KN

    Khp
    
Dhp
    
Ud
    
Iti
    
Sn
    
Vv
    
Pv
    
Thag
    
Thig
    
Nm
    
Miln

Tipitaka
(Pali ti, “tri,” + pitaka, “koše”), alebo Pali kánon, je zbierka
primárnych Pali jazykových textov, ktoré tvoria doktrinálny základ
Theravada budhizmu.
Tipitaka a paracanonické texty Pali (komentáre, kroniky atď.) Spolu tvoria celé telo klasických textov Theravada.

Pali kánon je obrovský súbor literatúry: v anglickom preklade texty tvoria tisíce vytlačených stránok. Väčšina (ale nie všetky) kanála už bola publikovaná v angličtine v priebehu rokov. Hoci na tejto webovej stránke je k dispozícii len malá časť týchto textov, táto kolekcia môže byť vhodným miestom na začatie.

Tri divízie Tipitaka sú:

Vinaya Pitaka
    
Zbierka
textov týkajúcich sa pravidiel správania, ktoré upravujú každodenné
záležitosti v Sanghe - spoločenstvo bhikkhus (vysvätených mníchov) a
bhikkhunov (vysvätených mníšok).
Viac ako iba zoznam pravidiel, Vinaya Pitaka zahŕňa aj príbehy, ktoré
sa nachádzajú za každým pravidlom a poskytujú podrobný popis Buddhovho
riešenia otázky, ako udržať spoločnú harmóniu v rámci veľkej a
rôznorodej duchovnej komunity.
Sutta Pitaka
    
Zbierka
sutt, alebo diskurzov, pripísaná Budhu a niekoľkým jeho najbližším
učeníkom, obsahujúcu všetky ústredné učenia Theravadského budhizmu.
(Na tejto webovej stránke je k dispozícii viac ako tisíc sutových prekladov.) Suttas je rozdelený do piatich nikaj (zbierok):

        Digha Nikaya - “dlhá zbierka”
        
Majjhima Nikaya - “zbierka strednej dĺžky”
        
Samyutta Nikaya - “skupinová zbierka”
        
Anguttara Nikaya - “ďalšia kolekcia”
        
Khuddaka Nikaya - “zbierka malých textov”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (zahrnuté iba v barmskom vydaní Tipitaka)
            
Petakopadesa (”")
            
Milindapañha (”")

Abhidhamma Pitaka
    
Zbierka textov, v ktorých sú základné princípy doktríny prezentované v
Sutta Pitaka prepracované a reorganizované do systematického rámca,
ktorý možno použiť na vyšetrovanie podstaty mysle a hmoty.

Pre ďalšie čítanie

    Kde môžem nájsť kópiu úplného kánonu Pali (Tipitaka)? (Často kladené otázky)
    
Za tipitaka: poľná príručka pre post-kánonickú Pali literatúru
    
Pali jazykové študijné pomôcky ponúkajú odkazy, ktoré môžu byť užitočné pre študentov Pali na každej úrovni.
    
Príručka literatúry Pali od Somapala Jayawardhana (Colombo: Karunaratne & Sons, Ltd., 1994). Sprievodca vo forme slovníka prostredníctvom kánonu Pali s podrobnými popismi hlavných orientačných bodov v kanáli.
    
Analýza Pali Canon, Russell Webb, ed. (Kandy: buddhistická publikačná spoločnosť, 1975). Nevyhnutnou “cestovnou mapou” a náčrtom kánonu Pali. Obsahuje výborný index suttas podľa mena.
    
Sprievodca Tipitaka, U Ko Lay, vyd. (Delhi: Sri Satguru Publications, 1990). Ďalší skvelý náčrt Tipitaka, obsahujúci súhrny mnohých dôležitých sutt.
    
Budhistický slovník od Nyanatiloka Mahathera (Kandy: Buddhistic Publishing Society, 1980). Klasická príručka dôležitých pojmov a konceptov v budove Theravada.

88) Classical Slovenian
88) Klasični slovenski

2209 sre 26 april 2017 LEKCIJA

Dovolite nam, popraviti to Google Prevod uporabo https://translate.google.com
v vseh jezikih vemo.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
Pali Canon
© 2005
Glej tudi Sutta indeks; Prevodi prevajalec

    vin
    
DN
    
MN
    
SN
    

    
KN

    KHP
    
DHP
    
ud
    
Iti
    
sn
    
vv
    
pv
    
Thag
    
Thig
    
nm
    
Miln

Tipitaka
(Pali ti, “tri”, + pitaka, “košaric”), ali Pali kanon, je zbirka
osnovnih jezikovnih besedil Pali ki tvorijo doktrinarni temelj
theravadskega budizma.
Tipitaka in paracanonical Pali besedila (komentarji, kronike, itd)
skupaj sestavljajo celotno telo klasičnih besedil theravadski.

Pali canon je obsežen sklop literature: v angleškem prevodu besedila dodate do tisoč natisnjenih strani. Večina (vendar ne vsi) Canon je že bilo objavljeno v angleškem jeziku v preteklih letih. Čeprav so le majhen del teh besedil na voljo na tej spletni strani, lahko ta zbirka je dober kraj za začetek.

Vsi trije oddelki v Tipitaka so:

vinaya Pitaka
    
Zbirka
besedil v zvezi s pravili ravnanja, ki urejajo vsakdanje zadeve znotraj
Sanghe - skupnost bhikkhus (posvečeni menihov) in bhikkhunis (posvečeni
redovnice).
Veliko več kot le seznam pravil, Vinaya Pitaka tudi zgodbe v ozadju
izvora vsako pravilo, ki zagotavlja podrobno poročilo o Buddhove rešitev
za vprašanje, kako ohraniti komunalnih harmonijo v veliko in raznoliko
duhovno skupnost.
Sutta Pitaka
    
Zbiranje
suttas ali diskurzov, pripisati Bude in nekaj njegovih najbližjih
učencev, ki vsebuje vse centralne nauke o theravadskega budizma.
(Več kot tisoč Sutta prevodi so na voljo na tej spletni strani.) V suttas so razdeljena na pet nikayas (zbirke):

        Digha Nikaya - za “dolgo zbiranje”
        
Majjhima Nikaya - za “zbiranje srednji dolžini”
        
Samyutta Nikaya - za “združena zbirka”
        
Anguttara Nikaya - za “nadaljnje-vključeno zbiranje”
        
Khuddaka Nikaya - za “zbiranje malih besedil”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (vključen samo v burmanska izdaji Tipitaka)
            
Petakopadesa ( “”)
            
Milindapañha ( “”)

Abhidhamma Pitaka
    
Zbirka besedil, v katerih so temeljne doktrinarne načela,
predstavljena v Sutta Pitaka predelali in reorganizirali v sistematični
okvir, ki se lahko uporablja za preiskavo v naravi uma in materije.

Za nadaljnje branje

    Kje lahko najdem kopijo celotnega Pali kanona (Tipitaka)? (Pogosto zastavljena vprašanja)
    
Onstran Tipitaka: A Field Guide to Post-kanonični Pali literature
    
Pali Jezik Študija Aids ponuja povezave, ki so lahko koristne za Pali študente vseh ravneh.
    
Priročnik Pali literature, ki jo Somapala Jayawardhana (Colombo: Karunaratne & Sons, doo, 1994). Vodnik v slovarju obliki prek Pali kanona, s podrobnimi opisi glavnih znamenitosti v Canonu.
    
Analiza Pali Canon, Russell Webb, ed. (Kandy: Budistični Objava Society, 1975). Nepogrešljiv “načrt” in oris Pali kanona. Vsebuje odlično indeks seznamom suttas po imenu.
    
Vodnik za Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru Publications, 1990). Še en odličen oris Tipitaka, ki vsebuje povzetke številnih pomembnih suttas.
    
Budistični slovar, ki ga Nyanatiloka Mahathera (Kandy: Budistični Objava Society, 1980). Klasična priročnik pomembnih pojmov in konceptov v theravadskega budizma.

89) Classical Somali
89) Qadiimiga ah Soomaali

2209 Wed 26 Apr 2017 CASHARKA

Ha noo saxo Google Translation this isticmaalaya https://translate.google.com
Luqad walba dadka waannu og nahay.

http://www.accesstoinsight.org/tipitaka/index.html
Tipitaka
Pali Canon The
© 2005
Sidoo kale eeg Sutta Index, Tarjumidda by Translator

    Vin
    
DN
    
MN
    
SN
    
AN
    
Kn

    Khp
    
Dhp
    
UD
    
Iti
    
SN
    
aayadaha
    
PV
    
Thag
    
Thig
    
nm
    
Miln

The
Tipitaka (ti Pali, “saddex,” + pitaka, “dambiilood”), ama Pali
xeerkoodu, waa ururinta qoraallada afka Pali hoose taas oo aasaas
caqiido of Theravada Budhiism.
The Tipitaka iyo qoraalka paracanonical Pali (faallooyin, taariikhda,
iwm) wada koobnaan jidhka dhamaystiran oo qoraalka Theravada classical.

Pali xeerkoodu waa hay’ad badan ee suugaanta, in turjumaad English qoraalka ku dar ilaa kun oo pages daabacan. Inta badan (laakiin dhammaantiin ma aha) ee Canon ee horay loo daabacay English sanadihii la soo dhaafay. Inkasta oo kaliya jajab yar oo qoraalo kuwaas oo laga heli karaa
website-kan, ururinta tani waxay noqon kartaa meel fiican si ay u
bilaabaan.

Saddexda kooxihii Tipitaka waa:

Vinaya Pitaka
    
The
ururinta ka mid ah qoraalka oo ku saabsan xeerarka ku dhaqanka ee
xukuma arrimaha maalin gudahood Sangha ah - bulshada ee bhikkhus
(suufiyadoodii amreen) iyo bhikkhunis (sooro amreen).
Dad badan oo kaliya liiska xeerarka, Pitaka Vinaya ayaa sidoo kale
waxaa ka mid ah sheekooyinka ka dambeeya asalka ah ee xukunka kasta,
bixinta account faahfaahsan ee xalka Buddha ee su’aasha ah ee sida si ay
u ilaaliyaan wada noolaanshaha la wadaago bulshada ballaaran oo kala
duwan ruuxiga ah gudahood.
Sutta Pitaka
    
The
ururinta suttas, ama Doodda, aaneeyey inay u Buddha iyo dhowr ka mid ah
xertiisa u dhow, oo ay ku jiraan dhammaan waxbarista dhexe ee Theravada
Budhiism.
(In ka badan kun iyo tarjumaadaha sutta waxaa laga heli karaa
website-kan.) Ka mid ah shan nikayas (ururinta) suttas The kala qaybsan
yihiin:

        Digha Nikaya - ka “ururinta dheer”
        
Majjhima Nikaya - ka “-dhererka dhexe ururinta”
        
Samyutta Nikaya - ka “ururinta isugu keenaa”
        
Anguttara Nikaya - ka “ururinta sii-isireeyo”
        
Khuddaka Nikaya - ka “collection of qoraalka yar”:
            
Khuddakapatha
            
Dhammapada
            
Udana
            
Itivuttaka
            
Sutta Nipata
            
Vimanavatthu
            
Petavatthu
            
Theragatha
            
Therigatha
            
Jataka
            
Niddesa
            
Patisambhidamagga
            
Apadana
            
Buddhavamsa
            
Cariyapitaka
            
Nettippakarana (ka mid ahaa oo kaliya in edition ka Burma ee Tipitaka ah)
            
Petak