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Buddha Vacana


— The words of the Buddha —



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Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.142 (S iv 130)
Ajjhattānattahetu Sutta
— The internal cause being nonself —
[ajjhatta+anatta+hetu]
How investigating the causes for the arising of the sense organs, for which in this case the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Note: info·bubbles on every Pali word
Pāḷi
English
cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?
The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?
sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?
The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?
ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?
The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?
jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?
The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?
kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?
The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?
mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?
The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?
evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.
Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.’

buddha-vacana.org
Ajjjhattanattahetu Sutta (SN 35.142)
http://www.buddhanet.net/dhammapada/d_happy.htm

Treasury of Truth (Dhammapada) Chapter 15, Happiness


Verse 198. Without Sickness Among The Sick

We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

Explanation: Among those sick, afflicted by defilements, we,
who are not so afflicted, live happily. Among the sick, we live, unafflicted,
in extreme happiness.




Verse 199. Not Anxious Among The Anxious

We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

Explanation: Among the anxious men and women, who ceaselessly
exert themselves in pursuit of worldly things. We, who do not make
such a feverish effort to pursue the worldly, live happily. Among
those who seek the worldly, among men who seek pleasure, we live without
seeking pleasure.




Verse 200. Happily They Live - Undefiled

We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.

Explanation: Happily we live, who have no property to worry
about. Feeding on joy we live like deities of the Heaven of radiance.




Verse 201. Happy About Both Victory And Defeat

Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

Explanation: Victory brings hatred into being. The defeated
person lives in misery. But the person, whose mind is calm and tranquil,
lives happily as he has risen above both victory and defeat.




Verse 202. Happiness Tranquilizes

There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

Explanation: There is no fire like passion. There is no crime
like anger. There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.




Verse 203. Worst Disease And Greatest Happiness

Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

Explanation: The most severe disease is hunger. The worst
of pain is in component things. If this is realistically appreciated,
Nibbana is the highest bliss.




Verse 204. Four Supreme Acquisitions

Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

Explanation: Of acquisitions, good health is the foremost.
Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy
are the best. The highest bliss is Nibbana.




Verse 205. The Free Are The Purest

Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

Explanation: He has savoured the taste of solitude. He has
also experienced the flavour of tranquillity arising from the absence
of blemishes. Enjoying the sweetness of the realistic awareness he
is unaffected by blemishes and is bereft of evil.




Verse 206. Pleasant Meetings

So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

Explanation: Seeing nobles ones is good. Living with them
is always conducive to happiness. Associating with the ignorant is
like keeping company with enemies.




Verse 207. Happy Company

Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

Explanation: A person who keeps company with the ignorant
will grieve over a long period of time. Association with the ignorant
is like keeping company with enemies - it always leads to grief. Keeping
company with the wise is like a reunion with one’s kinfolk -
it always leads to happiness.



Verse 208. The Good And The Wise

Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.

Explanation: The moon keeps to the path of the stars. In exactly
the same way, one must seek out the company of such noble persons
who are non-fluctuating, endowed with deep wisdom, greatly learned,
capable of sustained effort, dutiful, noble, and are exalted human
beings.

Verse 197. Happiness

We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

Explanation: Among those who hate, we live without hating,
When they hate we live without hating, We live happily among those
who hate.




How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by
https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,


  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-Klasická čeÅ¡tina

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu




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09/22/21
𝓛𝓔𝓢𝓢𝓞𝓝 4102 Fri 24 Sep to 4110 Sun 3 Oct 2021 Wake up at 03:45 AM After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at 𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖 18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩 𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚, 668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙, 8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚, 𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪, 𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖, 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜 Button Plant Green Butterfly E Mail Animation Clip 𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢 𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢 𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢 080-25203792 9449260443 9449835875 Spread the Words of Buddha from 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails. Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
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𝓛𝓔𝓢𝓢𝓞𝓝  4102 Fri 24 Sep  to 4110 Sun 3 Oct 2021

Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Button Plant Green Butterfly E Mail Animation Clip

𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢

080-25203792
9449260443

9449835875

Spread the Words of Buddha from
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Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM



https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

𝓛𝓔𝓢𝓢𝓞𝓝  4102 Fri 24 Sep 2021

Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Button Plant Green Butterfly E Mail Animation Clip

𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢

080-25203792
9449260443

9449835875

Spread the Words of Buddha from
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails.

Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM



https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —


SEPTEMBER 26

269. Good Health is the highest gain,

And contentment is the greatest wealth.

Trust is the best kinsmen,

And Nibbana is the highest happiness - Buddha


SEPTEMBER 28

271. There are these four ways of answering ques-

tions. Which four? there-is the  question that requires a

categorical reply that which requires a counter ques-

tion, that which might be put aside and that which re

-quires a discriminating reply.


SEPTEMBER 29

272 In what way one could say: “The reculse

Gotama .is an annihilationist, he teaches the doctrine

of annihilation,” and speaking correctly? I teach the

annihilation of greed, hatred and delusion. I proclaim

the annihilation of evil unskilled states. It is in this way

that one could  say: ” The reculse Gotama is an annihili-

lationist. He teaches the doctrine of annihilation,” And

be speaking correctly.


OCTOBER 3

276. Four things shine in the world,

A fifth you will not find.

By day the sun shines, by night the moon.

Fire gives light both day and night,

Both here and there.

But of all things that shine,

A Buddha is the best.



Most Powerful Theravada Pali Chanting
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Most Powerful Theravada Pali Chanting
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SEPTEMBER 23
266.
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
Practicing goodwill makes one worthy of gifts.
Note: info·bubbles on every Pali word
Pāḷi
53.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!

English
53.
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
54.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
54.
If even for the time of a finger snap, bhikkhus, a bhikkhu develops a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!
55.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi
karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!
55.
If even for the time of a finger snap, bhikkhus, a bhikkhu considers a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!

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https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html


SN 35.94 (S iv 69)

Adantāgutta Sutta


— Uncontrolled and unguarded —
[a+danta+a+gutta]


Here is one of those advises which are so easy to understand
with the intellect, yet so difficult to understand at deeper levels
because our wrong views constantly interfere in the process. Therefore
we need to get it repeated often, even though that may seem boring to
some.




Note: info·bubbles on every Pali word



Pāḷi



English




sāvatthi·nidānaṃ.


The (sutta) opening at Sāvatthī.{n}

cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?


These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?

cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The eye as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The ear as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The nose as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti


The tongue as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti


The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.


Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.

cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?


These six spheres of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, bring well-being. Which six?

cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The eye as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The ear as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The nose as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The tongue as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The body as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The mind as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.


Those six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being.


http://www.buddhanet.net/dhammapada/d_twin.htm


Treasury of Truth (Dhammapada) Chapter 12, Self


Daily Readings from the Buddha’s Words of Wisdom



Daily Readings from the Buddha’s Words of Wisdom






http://www.buddhanet.net/dhammapada/d_world.htm

Treasury of Truth (Dhammapada) Chapter 13, World

Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.


Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.


Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.


Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.


Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.


Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.

Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.


Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.


Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.


Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.


Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.


Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.


Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.


http://www.buddhanet.net/dhammapada/d_buddha.htm
Treasury of Truth (Dhammapada) Chapter 14, The Buddha





Verse 180. The Buddha Cannot Be Brought Under Sway

That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?

Explanation: The Buddha, in whom there is no thirst (tanha)
for grasping to the net that lures, whose ken is infinite, in what
way can you lure him away?




Verse 181. Gods And Men Adore The Buddha

E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

Explanation: Those noble and wise ones are intent on meditation.
They are bent on conquering defilements - that is achieving Nibbana.
They are mindful; and such enlightened ones are beloved by everyone.




Verse 182. Four Rare Opportunities

Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.

Explanation: It is rare that one is born a human being, in
this cycle of rebirth. It is difficult and rare to get the opportunity
to hear the good teaching, It is, indeed, rare for the birth of a
Buddha to occur.




Verse 183. The Instructions Of The Buddha

Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.

Explanation: Abandoning all evil and purifying one’s
own mind by oneself - this is the Teaching of the Buddha.




Verse 184. Patience Is A Great Ascetic Virtue

Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.

Explanation: Enduring patience is the highest asceticism.
The Buddhas say that imperturbability (Nibbana) is the most supreme.
One is not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).




Verse 185. Noble Guidelines

Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.

Explanation: To refrain from finding fault with others; to
refrain from hurting others, to be trained in the highest forms of
discipline and conduct; to be moderate in eating food; to take delight
in solitude; and to engage in higher thought (which is meditation).
This is the Buddha’s Teaching.




Verse 186. Sensual Pleasures Never Satiated

Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

Explanation: Insatiable are sensual desires. Sensual desires
will not be satisfied even with a shower of gold. The wise knows that
sensual pleasure bring but little satisfaction and much pain.




Verse 187. Shun Worldly Pleasures

Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

Explanation: The discipline of the Buddha does not even go
after heavenly pleasures. The discipline of the Buddha has his mind
fixed only on the process of ending cravings.




Verse 188. Fear Stricken Masses

Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.

Explanation: Human beings who tremble in fear seek refuge
in mountains, forests, parks, trees, and shrines.




Verse 189. Those Refuges Do Not Help

Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

Explanation: These are not secure refuges. The are not the
supreme refuge. One who takes refuge in them is not released from
all sufferings.




Verse 190. Seeing Four Noble Truths

But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

Explanation: If a wise person were to take
refuge in the Buddha, Dhamma and the Sangha, he will observe the four
Noble Truths with high wisdom.




Verse 191. The Noble Path

Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

Explanation: The four extraordinary realities are suffering;
the arising of suffering; the ending of suffering; the eight-fold
path leading to the ending of suffering.




Verse 192 The Refuge That Ends All Suffering

Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

Explanation: This refuge in the Triple Refuge is, of course,
totally secure. This is the supreme refuge. Once you take this refuge
you gain release from all your sufferings.




Verse 193. Rare Indeed Is Buddha’s Arising

Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

Explanation: The Buddha is rare indeed. Such a rare person
is not born everywhere. If such a noble and wise person were born
in a clan, that clan will reap happiness.




Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation
of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.




Verse 195. Worship Those Who Deserve Adoration

Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

Explanation: Those who have gone beyond apperception ( the
normal way of perceiving the world), who have crossed over grief and
lamentation. They deserve to be worshipped; namely, the Buddhas and
their disciples.



Verse 196. Worship Brings Limitless Merit

They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.

Explanation: One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned by
such a person cannot be measured by anyone.





Verse 179. The Buddha Cannot Be Tempted



That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?


Explanation: The Buddha’s victory has not been won incorrectly.
No one can turn Buddha’s victory into defeat. Nothing that he
has conquered can return, or pursue him, because his conquest is so
complete: His ken infinite, In what way can you tempt or ensnare him.


Daily Readings from the Buddha’s Words of Wisdom







Daily Readings from the Buddha’s Words of Wisdom




http://www.buddhanet.net/dhammapada/d_world.htm

Treasury of Truth (Dhammapada) Chapter 13, World

Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.


Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.


Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.


Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.


Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.


Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.

Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.


Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.


Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.


Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.


Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.


Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.


Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.


How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by
https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,


  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-Klasická čeÅ¡tina

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu




How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by
https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,


  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-Klasická čeÅ¡tina

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu




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𝓛𝓔𝓢𝓢𝓞𝓝 4101 Thu 23 Sep 2021 Wake up at 03:45 AM After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at 𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖 18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩 𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚, 668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙, 8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚, 𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪, 𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖, 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜 Button Plant Green Butterfly E Mail Animation Clip 𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢 𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢 𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢 080-25203792 9449260443 9449835875 Spread tht Words of Buddha from 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails. Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM https://www.youtube.com/watch?v=Yswwm-gxnFU&t=258s Most Powerful Theravada Pali Chanting DhammaLife 2020 2.82K subscribers Most Powerful Theravada Pali Chanting 1 Ratana Sutta 2 Mangala Sutta The Blessings 3 Metta Sutta 4 Dhamma Cakka Sutta 5 28 Buddha Paritta Chanting 6 Daily (Theravada) Buddhist Chanting_ Recited by Bhante Indarathana Chanted by Bhante Indarathana Music by Imee Ooi Video production by Bro. Billy Tan For more info, please email: inda1st@gmail.com https://youtu.be/Yswwm-gxnFU License Creative Commons Attribution license (reuse allowed) http://buddhanet.net/pdf_file/words_of_buddha.pdf SEPTEMBER 23 266. I do not say that the attainment of profound knowledge comes straight away; on the contrary, it comes from a gradual training, a gradual doing, a gradual practice.- Buddha https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha —
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𝓛𝓔𝓢𝓢𝓞𝓝  4101 Thu  23 Sep 2021

Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM


Most Powerful Theravada Pali Chanting
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Most Powerful Theravada Pali Chanting
1 Ratana Sutta
2 Mangala Sutta The Blessings
3 Metta Sutta
4 Dhamma Cakka Sutta
5 28 Buddha Paritta Chanting
6 Daily (Theravada) Buddhist Chanting_ Recited by Bhante Indarathana
Chanted by Bhante Indarathana
Music by Imee Ooi
Video production by Bro. Billy Tan
For more info, please email: inda1st@gmail.com

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SEPTEMBER 23
266.
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha




https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm


Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
Practicing goodwill makes one worthy of gifts.
Note: info·bubbles on every Pali word

Pāḷi

53.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!

English

53.
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!

54.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti;
ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!

54.
If even for the time of a finger snap, bhikkhus, a bhikkhu develops a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!

55.
accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi
karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati
satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko
pana vādo ye naṃ bahulīkarontī·ti!

55.
If even for the time of a finger snap, bhikkhus, a bhikkhu considers a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who
complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!

youtube.com
Most Powerful Theravada Pali Chanting
Most
Powerful Theravada Pali ChantingChanted by Bhante
Indarathanahttps://youtu.be/Yswwm-gxnFU—————————————————————…
Treasury of Truth (Dhammapada) Chapter 12, Self

    Verse 157. Safeguard Your Own Self
    If one holds oneself as dear,
    protected, one protects oneself.
    One who’s wise should be aware
    through all the watches three.

    Explanation:
    If you are aware that you are fond of your own self then protecting it
    is the best safeguard. You must take measures to protect your self in
    one of the three stages of life - namely childhood, youth and old age.
    The best safeguard is the acquisition of virtue.

    Verse 158. Giver Advice While Being Virtuous Yourself
    One should first establish
    oneself in what is proper.
    One may then teach others,
    and wise, one is not blamed.

    Explanation:
    If you are keen to advise others, in the first instance establish
    yourself in the proper virtues. It is only then that you become fit to
    instruct others.
    Verse 159. Discipline Yourself Before You Do Others

    As one teaches others
    so should one do oneself.
    Well-tamed, on may tame others,
    oneself to tame is hard.

    Explanation:
    If you are keen to discipline others in the same way, you must yourself
    behave in that manner. It is the best disciplined person, who will
    disciplined others best. The most difficult to be disciplined is one’s
    own self

    Verse 160. One Is One’s Best Saviour
    Oneself is refuge of oneself,
    who else indeed could refuge be?
    By good training of oneself
    one gains a refuge hard to gain.

    Explanation:
    The saviour of oneself is one’s own self. What other person could be
    your saviour? This is a difficult kind of help - being your own saviour.
    It can be achieved only through self discipline.

    Verse 161. The Unwise Person Comes To Grief On His Own
    By oneself is evil done,
    it’s born of self and self-produced.
    Evil grinds the unwise one
    as diamond does the hardest gem.

    Explanation:
    The diamond is born of, produced and is sprung from stone. But it cut
    the precious stone. The evil action is born of, produced by, and sprung
    from the evil doer.
    Verse 162. Evil Action Crushes The Doer

    He whose conduct’s very bad
    like oak-tree choked with ivy,
    so he does towards himself
    what enemies would wish.

    Explanation:
    The extremely evil action of the person lacking in virtue is similar to
    that of the parasitic maluva creeper. The creeper grows on the tree and
    crushes in into destruction. The evil doer’s action too crushes himself
    in that way.

    Verse 163. Doing Good Unto One’s Own Self Is Difficult
    Easy is what’s bad to do,
    what’s harmful to oneself.
    But what is good, of benefit,
    is very hard to do.

    Explanation:
    Those actions which are very bad and harmful to one’s own self can be
    very easily done. But if some action is good for one’s own self; that
    kind of right action will be found to be difficult to do.

    Verse 164. The Wicked Are Self-Destructive
    Whatever man unwise relies
    on evil views and so condemns
    the Teaching of the Arahats,
    or Noble Ones who Dhamma live,
    he, as a bamboo fruiting,
    fruits to self-destruction.

    Explanation:
    There are some ignorant ones who, due to some harmful views, obstruct
    the teachings of noble saints, who conduct their lives righteously.
    They, like the bamboo plant that are destroyed when they bear fruit, are
    self-destructing.

    Verse 165. Purity, Impurity Self-Created
    By oneself is evil done,
    by oneself defiled,
    by oneself it’s left undone,
    by self alone one purified.
    Purity, impurity on oneself depend,
    no one can purify another.

    Explanation:
    It is by one’s own self that evil is done. It is one’s own actions that
    defiles a person. If a person does not commit evil action, one is
    purified. A person is cleansed entirely by one’s own self. One cannot
    purify another. Purity and impurity both depend on one’s own self.

    Verse 166. Help Others - But Promote One’s Own Good
    Let none neglect their good
    for others’ good however great.
    Know well oneself’s own good
    and to that good attend.

    Explanation:
    One should not neglect one’s own spiritual progress in the course of
    many acts of service to others. Be fully aware of one’s own spiritual
    interest, and promote one’s own higher goals

May be an illustrationMay be an image of treeMay be an image of 1 person and treeMay be a cartoonMay be a cartoon of 3 peopleMay be an image of 1 person
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09/21/21
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09/20/21
𝓛𝓔𝓢𝓢𝓞𝓝 4100 Wed 22 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو http://www.buddhanet.net/dhammapada/d_oldage.htm Treasury of Truth (Dhammapada) Chapter 11, Old Age کلاسیکی اردو Positive Words of the Awakened One Buddha in, Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.29) Classical English,Roman, 13) Classical Assamese-ধ্ৰুপদী অসমীয়া 17) Classical Bengali-ক্লাসিক্যাল বাংলা, 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી, 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, 73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya) 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو http://www.buddhanet.net/dhammapada/d_oldage.htm Verse 146. One Pacifying Word Is Noble
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https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-020.html

 Tree >> Sutta Piá¹­aka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta

SN 35.20 (S iv 13)

Abhinanda Sutta in  ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी

— Delight —
[abhinanda]

There is no escape for whoever delights in sense objects.

English

One,
bhikkhus, who delights in (visible) forms, delights in
unsatisfactoriness. Of one who delights in unsatisfactoriness, I say:
‘he is not liberated from unsatisfactoriness’.

One, bhikkhus, who
delights in sounds, delights in unsatisfactoriness. Of one who delights
in unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in odors,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in tastes,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in bodily
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in mental
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight
in (visible) forms, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
sounds, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
odors, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
tastes, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
bodily phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
mental phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.



13) Classical Assamese-ধ্ৰুপদী অসমীয়া

সুট্টাৰ Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta >> গছ
এছএন 35.20 (এছ আইভি 13)
ধ্ৰুপদী দেৱনগৰীত অভিনন্দ সুট্টা, শাস্ত্ৰীয় হিন্দী-দেৱনাগৰী- शास्त्रीय हिंदी
— আনন্দ -
[অভিনন্দ]
যিয়ে অৰ্থত বস্তুবোৰত আনন্দ কৰে তেওঁলোকৰ বাবে কোনো পলায়ন নাই।
ইংৰাজী
এক,
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি শব্দত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি গোন্ধত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি সোৱাদত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি শব্দত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি গোন্ধত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি সোৱাদত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
একটি সংস্কৃত সংগীত
Shar



17) Classical Bengali-ক্লাসিক্যাল বাংলা,


গাছ >> সূতোট পিয়াসাকা >> Saṃyutta Nikya >> Saḷyyatana Saṃyutta
SN 35.20 (এস IV 13)
শাস্ত্রীয় বাংলা ভাষায় অভিষন্দ সূত-কাসিকাল বাংলা
- আনন্দ -
[abhinanda]
যে কেউ অর্থে বস্তু delights জন্য কোন পালা নেই।
ইংরেজি
এক,
ভিকখুস, যারা (দৃশ্যমান) ফর্মগুলিতে আনন্দিত, অসন্তুষ্টতা অর্জন করে।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা শব্দে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত। অসন্তুষ্টির
মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
নন’।
এক,
ভিকখুস, যারা odors মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা স্বাদ মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যিনি শারীরিক ঘটনাগুলিতে আনন্দিত হন, অসন্তুষ্টির মধ্যে আনন্দিত
হন। অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা মানসিক ঘটনাগুলিতে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত হয়।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যিনি (দৃশ্যমান) ফর্মগুলিতে আনন্দ করেন না, অসন্তুষ্টতা অর্জন
করেন না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যারা শব্দে আনন্দিত না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যারা odors মধ্যে আনন্দ না, অসন্তুষ্টতা আনন্দ না। অসন্তুষ্টতায়
আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
হয়েছেন’।
এক,
ভিকখুস, যারা স্বাদে আনন্দ করে না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যিনি শারীরিক ঘটনাতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত হয়
না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যিনি মানসিক ঘটনাগুলিতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
||Sankare sise namor kothia|| Assamese Dance cover||Bhupen hazarika||Jigyasha Gohain||
Jigyasha Gohain
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song:Tumi Asomiya
Artist: Dr. Bhupen Hazarika
Album:Chinaki Geet
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Song
Tumi Assomiya
Artist
Dr.Bhupen Hazarika
Album
Chinaki Geet
Licensed to YouTube by
RDC Media Pvt. Ltd (on behalf of N.K. Production), and 1 Music Rights Societies
||Sankare sise namor kothia|| Assamese Dance cover||Bhupen hazarika||Jigyasha Gohain||


41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

વૃક્ષ >> સૂત્ર piṭaks >> Sṃyutta nikayશાસ્ત્ર >> Sałyatana Sałyutta
એસએન 35.20 (એસ ચોથો 13)
અભિન્દા સુતા શાસ્ત્રીય ગુજરાતીમાં - ક્લાસિચક ગુજરાતી
- આનંદ -
[અભિનેન્ડા]
અર્થમાં વસ્તુઓમાં કોઈ પણ આનંદ થાય છે તેના માટે કોઈ બચાવ નથી.
અંગ્રેજી
એક,
ભીખસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે
છે. જે અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત નથી’.
એક,
ભીખસ, જે અવાજોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે ગંધમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે સ્વાદમાં આનંદ કરે છે, અસંતોષતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખુસ, જે શરીરની ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે માનસિક ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખુસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ
નથી કરતું. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
એક,
ભીખુસ, જે અવાજોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભીખુસ, જે ગંધમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભીખસ, જે સ્વાદમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભિક્ખુસ, જેઓ શરીરની ઘટનાઓમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતા. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
એક,
ભીખસ, જે માનસિક ઘટનામાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતો. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs
Studio Sangeeta
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Album - Gujarati Lokgeeto
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Songs List -
01. Mehndi Te Vavi Malve Ne Rang Gayo Gujarat Re
02. Chando Ugyo Chokma Ghayal
03. Maragdo Maro Meli Dyone
04. Saag Seesam No Dholiyo
05. Ame Maiyara Re
06. Sona Vatakdi Re Kesar
07. Limbuda Jule Taara Baag Ma
08. Zalavadi Dhol Taru Zanzar Waage
09. Ramo Ramo Govaliya
10. Hambo Hambo Vichudo
11. Ram Lakhan Be Bandhaav
12. Sonala Hindhori Ne Rupla
13. Aawi Rudi Anjawaali Raat
14. Unchi Re Chadu Ne
15. Maadi Hu To Baar Varse
16. Vahu Ae Vagovya Khorda
17. Aaj Maari Mena Re Bole
18. Rukhad Bawa
19. Kunjal Na Maar Roya
20. Kasumbi No Rang
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20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs
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20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs


55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

ಮರ >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana saṃyutta
SN 35.20 (ರು IV 13)
ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ ಅಭಿನಂದ ಸಟ್ಟಾ- ಶಾಸ್ತ್ರಿಯ ಕಾನ್ನಾಡ್
- ಡಿಲೈಟ್ -
[ಅಭಿನಂದ]
ಅರ್ಥದಲ್ಲಿ ವಸ್ತುಗಳು ಸಂತೋಷಪಡುವವರಿಗಾಗಿ ಯಾವುದೇ ತಪ್ಪಿಸಿಕೊಳ್ಳುವುದಿಲ್ಲ.
ಆಂಗ್ಲ
ಒಂದು,
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳು, ಅತೃಪ್ತಿಕರವಲ್ಲದ ಸಂತೋಷದಿಂದ ಸಂತೋಷಪಡುತ್ತಾರೆ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಶಬ್ದಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭುಕ್ಕಸ್, ವಾಸನೆಯಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಅಭಿರುಚಿಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭುಕ್ಕಾಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿ
ಸಂತೋಷಪಡುತ್ತಾರೆ. ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ:
‘ಅವರು ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳಲ್ಲಿ ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಶಬ್ದಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಕುಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ
ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ಯಾರು ವಾಸನೆಯನ್ನು ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ಅಭಿರುಚಿಯಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಮಾನಸಿಕ
ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಷಾಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ
ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
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Faridabad single jodi 21 September 2021 gaziyabad gali disawar satta king bank satta king disaweer

70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

മരം >> സുട്ട പിയക >> സായ്യുട്ട നിക്താ >> സാധനതാന സായുട്ട
SN 35.20 (കൾ IV 13)
ക്ലാസിക്കൽ മലയാളത്തിൽ അഭിനിന്ദ സുട്ടു- ഒരു തമാശയായി
- ആനന്ദം -
[അഭിനന്ദ]
ഇന്ദ്രിയ വസ്തുക്കളിൽ ആനന്ദിക്കുന്നവർക്ക് രക്ഷയില്ല.
ഇംഗ്ലീഷ്
ഒന്ന്,
ഭിക്കൽഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കുന്ന, തൃപ്തികരമല്ലെന്ന്
ആനന്ദിക്കുന്നു. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ
തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ശബ്ദത്തിൽ
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ദുർഗന്ധത്തിൽ
ആനന്ദിക്കുന്ന ഒന്ന്, ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
അഭിരുചികളിൽ
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ശാരീരിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
മാനസിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒന്ന്, ഭീവനൻ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ഒരാൾ,
ഭിച്ചഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത്
അണിവേദനയുമാണ്’.
ഒന്ന്,
ഭിക്കൽഹസ്, ശബ്ദത്തിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ദുർഗന്ധത്തിൽ
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
രുചിയിൽ
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ശാരീരിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
മാനസിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
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73) Classical Marathi-क्लासिकल माओरी,

झाड >> सुट्टा piṭaka >> Saṃyutta nikaya >> Saḷyatana saṃyutta
एसएन 35.20 (एस चौथा 13)
शास्त्रीय मराठी मध्ये अभिनंद सुट्टा- क्लासिकल मादेश
- आनंद -
[अभिनंद]
जो काही अर्थाने प्रसन्न आहे त्यासाठी सुटलेला नाही.
इंग्रजी
एक,
भिकखस, जो (दृश्यमान) फॉर्म आनंद देतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक, भाख्ख, जो आवाजात आनंद देतो, असंतोषजनकतेत आनंद होतो. असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो गंधांमध्ये आनंद करतो, असंतोषजनकांमधील आनंद होतो. असंतुष्टतेत
आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो अभिरुचीनुसार आनंदित करतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो शारीरिक घटनांमध्ये आनंद देतो, असंतोषजनकांमधील आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो मानसिक घटनांमध्ये आनंद देतो, असंतोषजनकतेमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो (दृश्यमान) स्वरूपात आनंद होत नाही, असंतोषजनकतेत आनंद होत
नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
एक,
भिक्खस, जो आवाजात आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
एक,
भिक्खस, जो गंधांमुळे आनंदित नाही, असंतोषांमुळे आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
एक,
भिश्ख, जो अभिरुचीनुसार आनंदित नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
एक,
भिक्खस, ज्याला शारीरिक घटनांमध्ये आनंद होत नाही, तो समाधानीपणात आनंद
होत नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
एक,
भाख्ख, जो मानसिक घटनांमध्ये आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
MADESH LORD OF INTOXICATION | LGBTQ GAY SHORT FILM | adeetya m. jhainsi film
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76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

रूख >> सुता्टा Piṭaka >> सियोसुट्टा निकगा >> सॉमानाना सघुच्छटा
SN 35 35.20 (S IV 13)
प्रिन्सिवलंटिकल नेपाली नेपाली-संस्करणको उत्तरा-संस्करण mailary (bels मा)
- आनन्द -
[प्रेहिनु]
त्यहाँ कुनै भाग्ने कुनै पनि भाग्नको लागि त्यहाँ कुनै उम्कने छैन।
अंग्रेजी
एक,
भोक्खस, जो खुशी हुन्छन् (देखिने) फारमहरू, असन्तुष्टतामा रमाउँदछन्। एक
जो असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुँदैन।
एक,
भिक्कीस, जो आवाजमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्वस, जो गन्धहरूमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्ख, जो स्वादमा रमाइलो गर्दछ, असन्तुष्टतामा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्वस, शारीरिक घटनाहरू मा रमाइलो, असन्तुष्टिमा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्खस, जो मानसिक घटनाहरूमा रमाउँदछ, असन्तुष्टपनहरूमा खुशी हुन्छ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भिक्कीस, जो भित्र (देखिने) फारमहरूमा खुशी हुँदैनन्, असन्तुष्टतामा
रमाउँदैनन्। हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट
स्वतन्त्र हुन्छ।
एक,
भक्ख, जो अनुहारमा रमाउँदैनन्, असन्तुष्टपनामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्ख, जो गन्धहरूमा रमाउँदैन, असन्तुष्टतामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्खस, जो स्वादमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैन। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्खस, जसले शारीरिक फेनोमेनमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैनन्।
हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुन्छ।
एक,
भिक्कीस, जो मानसिक घटनाहरूमा रमाउँदैनन्, असन्तुष्टतामा रमाउँदैनन्। हामी
एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
Sarayu with proofs | Big Boss | 7 Arts | Sarayu
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Following are the Timings
Proof 1 :
Captaincy task between Siri, Maanas, Hamida and Vishwa
Day 4, Episode 5, September 9th. Time 46 minutes on Disney Hotstar
Proof 2:
Sarayu said on stage to Nagarjuna garu during elemination
Day 7, Episode 8, September 12th, at 49 minutes on Disney Hotstar
Proof 3:
Shannu talking to Siri
Day 8, Episode 9, September 13th, at 5mins 30 sec on Disney hotstar
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78) Classical Odia (Oriya)

https://www.budhha-’acan-ଭାକା .1/sutta/samiluttaata/sn35-020.hml
TREP >> ବର୍ଗା piṭak >> SAṃYUTTA Nikāya >> SAḷḷyataana Saṃyuta |
SNC 35.20 (S IV 13)
ଶାସ୍ତ୍ରୀୟ ଓଡିଆରେ ଅଭିନ୍ଆନ୍ଦା ଧଟା (ଓଡିଆ)
- ଆନନ୍ଦ -
[ଅବିଭିନନ୍ଦ]
ଯିଏ ଅନୁଭବ କରେ ସେଥିପାଇଁ କ is ଣସି ପଳାୟନ ନାହିଁ |
ଇଂରାଜୀ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମଗୁଡିକ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ଧ୍ୱନିରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଫେନୋମେନାରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣା ଗ୍ରହଣ କରେ, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଅନ୍ତି | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କହୁସ୍, ଯିଏ ଶବ୍ଦରେ ସନ୍ତୁଷ୍ଟ ନୁହଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦ
କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଗୋଟିଏ,
ଭାଇକହସ୍, ଯେଉଁମାନେ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦ କରୁନାହାଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦ କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କହୁସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇଛନ୍ତି |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
20 Ways to Wish ‘Good Luck’ & ‘Congratulations’ - 29 Alternative English Phrases!
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20 Ways to Wish ‘Good Luck’ & ‘Congratulations’ - 29 Alternative English Phrases!



83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਲੜੀ >> ਸੂਟਾ ਤਿਵਾਕਾ >> Sa …ਤਤਾ ਨਿਕਿਆ >> Saḷayatana Syyutta
Sn 35.20 (s iv 13)
ਕਲਾਸੀਕਲ ਵਿੱਚ ਅਭਿਨੰਨਾ ਤੱਟ- ਕਲਾਸਕਲਡ ਪ੍ਰਬੰਧਕ
- ਖੁਸ਼ੀ -
[ਅਬਿਨੰਦ]
ਇਸ ਲਈ ਕੋਈ ਬਚਣਾ ਨਹੀਂ ਹੈ ਕਿਉਂਕਿ ਕੋਈ ਵੀ ਮਹਿਸੂਸ ਕਰਦਾ ਹੈ ਦੇ ਆਬਜੈਕਟਸ.
ਅੰਗਰੇਜ਼ੀ
ਇਕ,
ਭਿੱਖਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਬਣਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨਤਾ ਵਿਚ ਪ੍ਰਸੰਨ
ਹੁੰਦਾ ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ
ਭੀਖ ਲਵੋ, ਭਿੱਖੁਸ ਨੇ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਕੀਤਾ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ
ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸਾ ਜੋ ਸੁਜੁਸਾਂ ਵਿਚ ਮਨਦਾਸ ਕਰਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ. ਇਕ
ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦੇ ਹਨ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰਾ ਵਿਚ ਖੁਸ਼ੀ ਹੋਇਆ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਫਾਰਮ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ
ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ
ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸਾ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟ ਹੋਣ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ
ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸੁਗੰਧਾਂ ਵਿਚ ਦੁਬਾਰਾ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ
ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਕਰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ.
ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ ਨਹੀਂ
ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ
ਨਹੀਂ ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
Organisation Theories (Part1) | Classical Theory | Rationale , Pillars and Criticism
Dr Amit Lal
39.6K subscribers
This video explains the the Classical theory in details (meaning, objective, pillars and criticism)
Scientific Management by F W Taylor
Administrative Management by Henry Fayol part1
Administrative Management by Henry Fayol part2
Organisation Theories (Part1) | Classical Theory | Rationale , Pillars and Criticism
This
video explains the the Classical theory in details (meaning, objective,
pillars and criticism)Span of control
https://youtu.be/wu6n5NvewBwScientific Ma…





87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ह्त्त्प्सः//www.बुद्ध-वचन.ओर्ग्/सुत्त/सम्युत्त/सलयतन/स्न्35-020.ह्त्म्ल्
ट्रेए >> षुत्त Pइṭअक >> षṃयुत्त णिक्āय >> षḷāयतन षṃयुत्त
ष्ण् 35.20 (ष् इव् 13)
आभिनन्द षुत्त इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
— डेलिघ्त् —
[अभिनन्द]
ठेरे इस् नो एस्चपे fओर् wहोएवेर् देलिघ्त्स् इन् सेन्से ओब्जेच्त्स्.
Eन्ग्लिस्ह्
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् (विसिब्ले) fओर्म्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् सोउन्द्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् ओदोर्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् तस्तेस्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् बोदिल्य् फेनोमेन, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् मेन्तल् फेनोमेन, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् (विसिब्ले) fओर्म्स्, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् सोउन्द्स्, दोएस् नोत् देलिघ्त्
इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् ओदोर्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् तस्तेस्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् बोदिल्य् फेनोमेन, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Oने,
भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् मेन्तल् फेनोमेन, दोएस् नोत्
देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.
Timeline of Rulers of INDIA (1526-2020)
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Timeline of Rulers of INDIA (1526-2020)
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rulers of india from babur to narendra modi timelinelist of rulers
contains emperors empire kings governors viceroys and prime ministers

Classical Sindhi,

وڻ >> ستن پائفيڪا >> سائويوٽوا نيڪويا >> سائويا سائين سائين
SN 35.20 (ايس آء) 13)
طبقي جي سنڌي ۾ اباانوا سٽا
- خوشي -
[اباھانا)
ڪو به فطرتي شين ۾ ڪنهن جي خوشين لاء فرار ناهي.
انگريزي
هڪ،
بيخبر، جيڪو (ظاهر) شڪلن ۾ خوش ڪري ٿو، غير منسلر ڪري خوشي ڪري ٿو. هڪ جو
جيڪو غير مطلوب نفيس Û¾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
نه ڪيو ويو آهي.
هڪ،
بيخلا، جيڪو آوازن ۾ خوش ڪري ٿو، نافزان ڪندڙ ۾ خوشي ٿو. هڪ جو جيڪو غير
مطلوب نفيس Û¾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو
ويو آهي.
هڪ،
ڀائيڪي، جيڪو گندن ۾ خوش ڪري ٿو، اڻ لکندو آهي. هڪ جو جيڪو غير مطلوب نفيس
Û¾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
هڪ،
بيخبس، جيڪو ذوق ۾ خوش آهن، ناپسنديده ۾ منن کي منن کي پياريندو آهي. هڪ
جو جيڪو غير مطلوب نفيس Û¾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد نه ڪيو ويو آهي.
هڪ،
بيخوشي، جيڪي بدنصيب ۾ خوشي رکي ٿو. هڪ جو جيڪو غير مطلوب نفيس ۾ خوش ڪري
ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
هڪ،
بيخبرس، جيڪو ذهني رجحان ۾ خوش ڪري، نافذ ڪرڻ ۾ خوش ڪري ٿو. هڪ جو جيڪو
غير مطلوب نفيس Û¾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه
ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو (ظاهري) فارم ۾ خوش نه ٿو اچي، ناخوشازي ۾ خوش نه ٿيو. هڪ مان
جيڪو ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو آواز ۾ خوش نٿو ڪري، نافستگيء ۾ خوش نٿو ڪري. هڪ مان جيڪو
ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
هڪ
هڪ، شئيسس، جيڪو ادارست ۾ محسوس نه ڪندو آهي، نازز ڪلر ۾ خوشي نٿو ڪري. هڪ
مان جيڪو ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو ذائقي ۾ خوش نٿو ڪري، نافستر ۾ خوشي نٿو ڪري. هڪ مان جيڪو
ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
هڪ،
بيخبر، جيڪو جسماني طور تي مزي ۾ خوشي نٿو ٿئي، غير مطمئن ڪندڙ خوشيء ۾ نه
ٿو اچي. هڪ مان جيڪو ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي
نافذ ڪرڻ کان آزاد ڪيو ويو آهي.
هڪ،
بيڪار، جيڪو ذهني رجحان ۾ خوش نٿو ڪري، غير مطمئن ڪرڻ ۾ خوش نه آهي. هڪ
مان جيڪو ناخوشرائي Û¾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
Bole Chudiyan Best Lyric - K3G|Amitabh|Shah Rukh Khan|Hrithik|Kajol|Kareena|Alka Yagnik
SonyMusicIndiaVEVO
37.7M subscribers
Sing
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
Ltd. (C) 2001 Sony Music Entertainment India Pvt. Ltd. Subscribe:
Vevo - http://www.youtube.com/user/sonymusic… Like us: Facebook: https://www.facebook.com/SonyMusicIndia
Follow us: Twitter: https://twitter.com/sonymusicindia G+: https://plus.google.com/+SonyMusicIndia
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Bole Chudiyan
Artist
Jatin-Lalit, Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan, Kavita Krishnamurthy
Licensed to YouTube by
SME
(on behalf of Sony Music Entertainment India Pvt. Ltd.); SMEIndia_Pub,
UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM, ASCAP, Songtrust, CMRRA,
LatinAutor - SonyATV, Sony ATV Publishing, SOLAR Music Rights
Management, LatinAutorPerf, and 9 Music Rights Societies
SonyMusicIndiaVEVO
37.7M subscribers
Sing
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
Ltd. (C) 2001 Sony Music Entertainment India Pvt. Ltd. Subscribe:
Vevo - http://www.youtube.com/user/sonymusic… Like us: Facebook: https://www.facebook.com/SonyMusicIndia Follow us: Twitter: https://twitter.com/sonymusicindia G+: https://plus.google.com/+SonyMusicIndia
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Bole Chudiyan
Artist
Jatin-Lalit, Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan, Kavita Krishnamurthy
Licensed to YouTube by
SME
(on behalf of Sony Music Entertainment India Pvt. Ltd.); SMEIndia_Pub,
UNIAO BRASILEIRA DE EDITORAS DE MUSICA - UBEM, ASCAP, Songtrust, CMRRA,
LatinAutor - SonyATV, Sony ATV Publishing, SOLAR Music Rights
Management, LatinAutorPerf, and 9 Music Rights Societies
Bole Chudiyan Best Lyric - K3G|Amitabh|Shah Rukh Khan|Hrithik|Kajol|Kareena|Alka Yagnik

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

மரம் >> Sutta Piṭaka >> நிக்ககா >> Saḷḷyatana >> Saḷḷyatana >>
எஸ்என் 35.20 (எஸ் IV 13)
அபினந்தா சுத்த்தா கிளாசிக்கல் தமிழ்-பாரம்பரிய இசைத்தமிழ் செமொரி
- மகிழ்ச்சி -
[அபினந்தா]
அர்த்தமுள்ள பொருள்களில் மகிழ்வதற்கு எவரேனும் தப்பிக்க முடியாது.
ஆங்கிலம்
ஒரு,
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்வது, திருப்தியற்ற நிலையில்
மகிழ்வது. திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், ஒலிப்பதிவுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், நாற்றங்கள் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், சுவைமிக்க மகிழ்ச்சி, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், மனநல நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்ச்சி இல்லை, திருப்தியற்ற
நிலையில் மகிழ்ச்சி இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார்
என்று நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், ஒலிகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், நாற்றங்கள் மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், சுவை மீது மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
மனநல
நிகழ்வுகளில் மகிழ்ச்சியடையாத ஒரு பிக்ஹஸ், திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
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104) Classical Telugu- క్లాసికల్ తెలుగు,

ట్రీ >> SUTTA PIṭAKA >> SAṃYUTTA NIKAYY> SAḷāYATANA SAṃYUTTA
SN 35.20 (S IV 13)
అబినంద సుత్తా క్లాసికల్ ఇన్-క్లాసికల్ హెలుగు
- ఆనందం -
[అభినాండ]
అర్ధంలో వస్తువులని అధిరోహించేవారికి తప్పించుకోలేదు.
ఆంగ్ల
ఒకటి,
భిఖస్, ఎవరు (కనిపించే) రూపాలు, అసంతృప్తికరంగా ఆనందపరుస్తుంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒకటి,
భిక్హస్, శబ్దాలలో ఆనందం కలిగించేది, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒక,
భిక్హస్, వాసనలు లో ఆనందం, అసంతృప్తికరంగా డిలైట్స్. అసంతృప్తికరంగా ఆనందం
కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా నుండి విముక్తి
పొందలేదు’.
ఒక,
భిక్ఖస్, అభిరుచులలో ఆనందం కలిగించే, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒక,
భిక్ఖస్, శారీరక దృగ్విషయంలో డిలైట్స్, అసంతృప్తికరంగా డిలైట్స్.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
మానసిక
దృగ్విషయంలో ఆనందం కలిగించే వ్యక్తి, భిక్హస్, అసంతృప్తికరంగా ఉంటారు.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒకటి,
భిక్హస్, (కనిపించే) రూపాల్లో ఆహ్లాదం లేదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒక,
భిక్ఖస్, శబ్దాలలో ఆహ్లాదకరమైనది కాదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒకటి,
భిక్ఖస్, వాసనలు లో ఆహ్లాదం లేదు, అసంతృప్తసాము లో ఆనందం లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒక,
భిక్హస్, అభిరుచులలో ఆహ్లాదం లేనిది, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
శరీర
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
మానసిక
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
Classical Music | Indian Classical Music | classical Fusion 🕺 Classical Dance beat | Classical Beat💃
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Indian
classical music is the classical music of the Indian subcontinent. It
has two major traditions: the North Indian classical music tradition is
called Hindustani, while the South Indian expression is called Carnatic.
These traditions were not distinct until about the 15th century.
Indian
classical music is the classical music of the Indian subcontinent. It
has two major traditions: the North Indian classical music tradition is
called Hindustani, while the South Indian expression is called Carnatic.
These traditions were not distinct until about the 15th century. During
the period of Mughal rule of the Indian subcontinent, the traditions
separated and evolved into distinct forms. Hindustani music emphasizes
improvisation and exploration of all aspects of a raga, while Carnatic
performances tend to be short composition-based. However, the two
systems continue to have more common features than differences
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109) Classical Urdu- کلاسیکی اردو

Christmas Songs and Carols - Love to Sing
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Joy to the World with Lyrics | Christmas Carol & Song
Christmas Songs and Carols - Love to Sing
1.42M subscribers
Joy
to the World with lyrics is a Popular Christmas carol. Joy to the World
is beautifully sung by our choir - great for concerts, performances,
choirs and churches
☃ Download Joy to the World Video Song:
🎄 Christmas Songs and Carols Album with a BEAUTIFUL Book Download: https://www.christmassongsandcarols.c...
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Feel the Christmas JOY with Christmas Songs and carols - Love to Sing
Joy to the World with Lyrics | Christmas Carol & Song
Joy
to the World with lyrics is a Popular Christmas carol. Joy to the World
is beautifully sung by our choir - great for concerts, performances,
choirs and c…






Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?
Explanation:
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.
Explanation:
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.
Explanation:
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?
Explanation:
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.
Explanation:
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.
Explanation:
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Verse
Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.
Explanation:
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.
Explanation:
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation:
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation:
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation:
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.

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𝓛𝓔𝓢𝓢𝓞𝓝 4099 Tue 21 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 92) Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو , http://www.buddhanet.net/dhammapada/d_punish.htm Treasury of Truth (Dhammapada) Chapter 10, Punishment Positive Words of the Awakened One Buddha in 92) Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو , Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:52 am

𝓛𝓔𝓢𝓢𝓞𝓝  4099 Tue 21 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in
92) Classical Sindhi,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,
109) Classical Urdu- کلاسیکی اردو
,




http://www.buddhanet.net/dhammapada/d_punish.htm










Treasury of Truth (Dhammapada) Chapter 10, Punishment


Positive Words of the Awakened One  Buddha in
92) Classical Sindhi,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,
109) Classical Urdu- کلاسیکی اردو
,





Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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Button Plant Green Butterfly E Mail Animation Clip

𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢

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SN 35.20 (S iv 13)

Abhinanda Sutta

— Delight —
[abhinanda]

There is no escape for whoever delights in sense objects.



Note: info·bubbles on every Pali word




Pāḷi



English




Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in (visible) forms, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo, bhikkhave, sadde abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in sounds, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo, bhikkhave, gandhe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in odors, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo, bhikkhave, rase abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in tastes, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo, bhikkhave, phoṭṭhabbe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in bodily phenomena, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo, bhikkhave, dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who delights in mental phenomena, delights in unsatisfactoriness. Of one who delights in unsatisfactoriness, I say: ‘he is not liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in (visible) forms, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, sadde nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in sounds, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, gandhe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in odors, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, rase nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in tastes, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, phoṭṭhabbe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in bodily phenomena, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Yo ca kho, bhikkhave, dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


One, bhikkhus, who does not delight in mental phenomena, does not delight in unsatisfactoriness. Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.



06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



वृक्ष >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
एसएन 35.20 (एस IV 13)
क्लासिकलडेवनागरी में अभिनंद सुट्टा, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी हिंदी
- आनंद -
[अभिनंद]
किसी भी व्यक्ति के लिए कोई बच नहीं है जो किसी भी प्रकार की वस्तुओं में प्रसन्न है।
अंग्रेज़ी
एक,
भिक्खस, जो (दृश्यमान) रूपों में प्रसन्न होते हैं, असंतोषजनक में प्रसन्न
होते हैं। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष
से मुक्त नहीं है’।
एक,
भिक्खस, जो ध्वनियों में प्रसन्न होते हैं, असंतोषजनक में प्रसन्न होते
हैं। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो गंध में प्रसन्न होते हैं, असंतोष में प्रसन्न होते हैं। एक जो
असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से मुक्त नहीं
है’।
एक,
भिक्खस, जो स्वाद में प्रसन्न होते हैं, असंतोष में प्रसन्न होते हैं। एक
जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से मुक्त नहीं
है’।
एक,
भिक्खस, जो शारीरिक घटना में प्रसन्न होता है, असंतोष में प्रसन्नता होती
है। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो मानसिक घटनाओं में प्रसन्न होता है, असंतोष में प्रसन्नता होती
है। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो (दृश्यमान) रूपों में प्रसन्नता नहीं करता है, असंतोषजनकता में
प्रसन्नता नहीं है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता
हूं: ‘वह असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो ध्वनियों में प्रसन्नता नहीं करता है, असंतोष में प्रसन्नता
नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह
असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो गंध में प्रसन्न नहीं होता है, असंतोष में प्रसन्नता नहीं होती
है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह असंतोष
से मुक्त नहीं है’।
एक,
भिक्खस, जो स्वाद में प्रसन्नता नहीं करता है, असंतोषजनकता में प्रसन्नता
नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह
असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो शारीरिक घटना में प्रसन्नता नहीं करता है, असंतोष में
प्रसन्नता नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं
कहता हूं: ‘वह असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो मानसिक घटना में प्रसन्नता नहीं करता है, असंतोषजनकता में
प्रसन्नता नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं
कहता हूं: ‘वह असंतोष से मुक्त नहीं है’।
ढोलक सरताज आरती शास्त्री के भाई हृदेश की धूम मचा देने वाली सुपरहिट कॉमेडी एकदम न्यू#vineeta#shastri
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ढोलक सरताज आरती शास्त्री के भाई हृदेश की धूम मचा देने वाली सुपरहिट कॉमेडी एकदम न्यू#vineeta#shastri




Classical Sindhi,




Public

abhjāna sutta ۾ ڪلاسيڪل سنڌي ۾
- سڌو knowing اڻڻ -
[ابيجان)
ٻن حالات جي تباهي جي تباهي جي لاء ٻن شرطن (مترادامن سان) کي ٻيڻو ڪرڻ: مڪمل سمجهڻ ۽ ڇڏڻ. هڪ کي انهن ٻن مان هڪ تي ڌيان ڏيڻ گهرجي.
انگريزي
SĀVATHTE ۾ کولڻ (سائوٽا). {ن}
سڌو
۽ مڪمل طور تي سمجهڻ، بيڪارخن کي سمجهڻ ۽ ان کي ڇڏي ڏيڻ جي بغير، هڪ کي
ختم ڪرڻ کان بغير، هڪ کي تباهه ڪرڻ کان قاصر آهي. سڌو سنئون knowing اڻڻ ۽
مڪمل طور تي سمجهاڻي محسوس ڪرڻ، بيخبرس، بيخبر، ان کي ڇڏي ڏيڻ کان بغير، هڪ
کي تباهه ڪرڻ کان قاصر آهي؛ سڌو سنئون knowing اڻڻ ۽ مڪمل سمجھڻ، خرچي جي
باري ۾، بيڪارع، ان کي ڇڏي ڏيڻ ۽ ان کي ڇڏڻ کان بغير، هڪ کي تباهه ڪرڻ کان
قاصر آهي. سڌو بنائيزيشن کي سڌو بنائيزيشن ۽ مڪمل طور تي سمجهڻ ۽ مڪمل طور
تي انهن جي طرف تڪرار ڪرڻ کانسواء، هڪ کي ختم ڪرڻ کان سواء، هڪ کي تباهه
ڪرڻ کان قاصر آهي؛ حساس knowing اڻڻ ۽ مڪمل طور تي شعور، بيچيني، ان جي
باري ۾ سوچڻ کانسواء، هڪ کي ڇڏي ڏيڻ کانسواء، هڪ مصيبت کي تباهه ڪرڻ کان
قاصر آهي.
سڌو
طور تي ۽ مڪمل طور تي اڻڻ، ڀيڪاڪس، ان جي طرف ڪرڻ ۽ ان کي ڇڏي ڏيڻ سان، هڪ
کي تباهه ڪرڻ جي قابل آهي. سڌي طرح knowing اڻڻ ۽ مڪمل طور تي سمجھڻ واري
محسوس ڪندي، ڀيڪلاوس، ان کي ڇڏي ڏيڻ سان، هڪ ان کي ڇڏي ڏيڻ، هڪ کي تباهه
ڪرڻ جي قابل آهي. سڌي طرح knowing اڻڻ ۽ مڪمل سمجھڻ واري صورتحال، ڀيڪل
سمجھڻ، ان کي ڇڏي ڏيڻ سان، ان کي ڇڏڻ سان، هڪ کي تباهه ڪرڻ جي قابل آهي.
سڌي طرح knowing اڻڻ ۽ مڪمل طور تي تسليم ڪرڻ ۽ مڪمل طور تي سمجھڻ، انهن جي
مٿان جواب ڏيڻ ۽ انهن کي ڇڏي ڏيڻ سان، هڪ مصيبت کي تباهه ڪرڻ جي قابل آهي.
سڌو سنئون knowing اڻڻ ۽ مڪمل طور تي شعور، بي عقل کي سمجهڻ ۽ ان کي ڇڏي
ڏيڻ سان، هڪ کي ختم ڪرڻ جي قابل آهي.
ڪرانيا ميٽا ساٽا: سٺو ٿيندو (từ kinh)

𝓛𝓔𝓢𝓢𝓞𝓝 4098 سومر 20 سيپٽمبر 2021
وڻ
ٻڌ ڌرم
ڪلاسيڪل سنڌي ۾ 9 وحشي بابا جي نمائش وارو خزانو خزانو
- ٻڌمت جا لفظ -
آيت 116. ڪڏهن به سٺو ڪرڻ ۾ مشغول نه ٿيو
جلدي کي سٺو ڪيو
۽ برائي لاء دماغ چيڪ ڪريو.
اهو جيڪو مهارت ٺاهڻ لاء سست آهي
برائي دماغ ۾ خوشيون.
وضاحت:
نيڪين، فضولت واري عمل کي انجام ڏيڻ جي معاملي ۾، خبردار ۽ تڪڙو ڪم ڪيو.
برائي خلاف دماغ جي حفاظت ڪريو. جيڪڏهن هڪ کي ڪمزور طريقي سان انجام ڏيڻو
هو، هن جي دماغ کي خراب شين ۾ خوشيء ۾ خوشي ٿيندي.
آيت 118. جمع ٿيل مهارت خوشيء جو سبب بڻجي ٿي
جيڪڏهن ڪنهن کي ڪجهه قابليت ڏيڻ گهرجي
اهو ٻيهر ڪيو ۽ ٻيهر.
هڪ کي ان جي لاء خواهش ڪرڻ گهرجي
معزز لاء خوشيء ۾ وڌي ٿي.
وضاحت:
هڪ ماڻهو شايد ڪجهه ميريترا سرگرمي ڪري سگهي ٿو. هن کي لازمي طور تي ان تي
بار بار رکڻ گهرجي. هن کي لازمي طور تي ان مصيبتن واري عمل ۾ مزو وٺڻ
گهرجي. قابليت جو جمع خوشيء ڏانهن وڃي ٿو.
آيت 122. ٿورڙي ٿورڙي وڌي ٿو
سوچيو ته سٺي نموني نيڪي نه آهي،
‘اهو مون وٽ نه ايندو’،
پاڻي جي گردن جي گرڻ لاء
پاڻي جو جار ڀريو ويو آهي.
گندگيء سان گڏ سدا پاڻ کي ڀريندو آهي،
هو نن little ي نن little ي ٿو.
وضاحت:
ڪجهه سوچڻ جو ارادو رکي ٿي ته فضيلت کي هلڪي سگهجي ٿو، ۽ اهو فضيلت جي مشق
ڪنهن به شاندار نتيجن کي آڻڻ جو امڪان ناهي. اهو نظارو بلڪل صحيح ناهي. هڪ
فرد طرفان سٺو ڪم ڪري نن little ي آهي. اهو عمل گهڻو ڪري پاڻي جي برتن جي
ڀرپاسي وانگر آهي، ڊراپ ذريعي drop ٽي ويو. جئين وقت هلندو آهي، فضيلت جمع
جا نن the ا ڪارا، جيستائين سٺي جو گندي نه هجي ته مڪمل طور تي ان سان ڀريل
آهي.

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

அபிஜா சுத்த்தா கிளாசிக்கல் தமிழ்-பாரம்பரிய இசைத்தமிழ் செமொரி
- நேரடியாக தெரிந்துகொள்வது -
[abhijānati]
துன்பத்தை
அழிப்பதற்காக இரண்டு நிபந்தனைகளும் (ஒத்தனையுடனான நான்கு ஒத்ததாக): முழு
புரிதல் மற்றும் கைவிடுதல். இந்த இரண்டு பேரில் ஒரே ஒரு மீது கவனம் செலுத்த
வேண்டாம் என்பதை அறிந்திருக்க வேண்டும்.
ஆங்கிலம்
சாவத்தில் (சுத்தா) திறப்பு. {N}
நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
விடுவிப்பதற்கும் அதை கைவிடாமலும், துன்பத்தை அழிக்க முடியவில்லை; நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
விடுவிப்பதற்கும் அதை கைவிடாமலோ, துன்பத்தை அழிக்க முடியாது; நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
தள்ளுபடி செய்து அதை கைவிட்டு, துன்பத்தை அழிக்க முடியவில்லை; நேரடியாக
தெரிந்துகொள்வது மற்றும் முழுமையாக புரிந்துகொள்வது இல்லாமல், பிக்ஹஸ்,
அவர்களை நோக்கி தள்ளுபடி செய்து அவர்களை கைவிட்டு, துன்பத்தை அழிக்க
முடியாது; நேரடியாக தெரிந்துகொள்வது மற்றும் முழுமையாக புரிந்துகொள்ளுதல்
இல்லாமல், பிக்ஹுஸ், அதை நோக்கி அப்புறப்படுத்தாமல் அதை கைவிட்டு,
துன்பத்தை அழிக்க முடியவில்லை.
நேரடியாக
தெரிந்துகொள்வதன் மூலம் முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்ஹஸ், அதை
நோக்கி பிரித்தெடுத்தல் மற்றும் கைவிடுவதன் மூலம், ஒரு துன்பத்தை அழிக்க
முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் முழுமையாக புரிந்துகொள்வதன்
மூலம், பிக்ஹஸ், அதை நோக்கி பிரித்தெடுத்தல் மற்றும் கைவிடுவதன் மூலம், ஒரு
துன்பத்தை அழிக்க முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் முழுமையாக
புரிந்துகொள்வதன் மூலம், பிக்ஹஸ், அதை நோக்கி பிரித்தெடுத்தல் மற்றும்
கைவிடுவதன் மூலம், ஒரு துன்பத்தை அழிக்க முடியும்; நேரடியாக
தெரிந்துகொள்வதன் மூலம், நிர்மாணங்களை முழுமையாக புரிந்துகொள்வதன் மூலம்,
பிக்ஹுஸ், அவர்களை நோக்கி விடுவிப்பதன் மூலம் அவர்களை கைவிட்டு, துன்பத்தை
அழிக்க முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் நனவைப் புரிந்துகொள்வதன்
மூலம், பிக்ஹஸ், அதை நோக்கி விலகி, அதை கைவிட்டு, துன்பத்தை அழிக்க
முடியும்.
Karaniya Metta Sutta: நல்ல வில் (Từ Kinh)

𝓛𝓔𝓢𝓢𝓞𝓝 4098 Mon 20 செப் 2021.
மரம்
புத்தர் Vacana.
சத்தியமான தர்மபடா கருவூலத்தை சத்தியத்தின் 9 அத்தியாயம் 9 தீமை - பாரம்பரிய சம்தமிழ்
- புத்தர் வார்த்தைகள் -
வசனம் 116. நல்லது செய்ய தயங்காதே
நல்லது நோக்கி விரைந்து கொள்ளுங்கள்
தீமைக்கு மனதைச் சரிபார்க்கவும்.
தகுதி செய்ய மெதுவாக உள்ளது
தீய மனதில் மகிழ்வு.
விளக்கம்:
நல்லொழுக்கமான, தகுதிவாய்ந்த செயல்களை நிகழ்த்துவதில், எச்சரிக்கையாக
இருங்கள் மற்றும் விரைவாக செயல்பட வேண்டும். தீமைக்கு எதிராக மனதை
கவனியுங்கள். ஒரு மனச்சோர்வு நடவடிக்கைகள் தயக்கமின்றி செய்தால், அவரது
மனது தீய விஷயங்களில் மகிழ்ச்சியைத் தொடங்கும்.
வசனம் 118. திரட்டப்பட்ட தகுதி மகிழ்ச்சிக்கு வழிவகுக்கிறது
ஒரு சில மெரிட் செய்ய வேண்டும் என்றால்
மீண்டும் மீண்டும் செய்.
அது புதிதாக இருக்க வேண்டும்
மெரிட் மகிழ்ச்சியுடன் வளரும்.
விளக்கம்:
ஒரு நபர் சில தகுதிவாய்ந்த நடவடிக்கை செய்யலாம். அவர் அதை மீண்டும்
மற்றும் மேல் மீண்டும் வைத்து வேண்டும். அந்த தகுதிவாய்ந்த நடவடிக்கைகளில்
அவர் மகிழ்ச்சியை பெற வேண்டும். தகுதியின் குவிப்பு மகிழ்ச்சிக்கு
வழிவகுக்கிறது.
வசனம் 122. மெரிட் சிறிது சிறிதாக வளர்கிறார்
நன்மை செய்வதை நினைத்துப் பாருங்கள்,
‘அது எனக்கு வரமாட்டாது’,
நீர் வீழ்ச்சியால் வீழ்ச்சியால்
ஒரு தண்ணீர் ஜாடி நிரப்பப்பட்டிருக்கிறது.
நன்மையுடனான முனிவர் தன்னை நிரப்புகிறது,
அவர் கொஞ்சம் கொஞ்சமாக தூங்குகிறார்.
விளக்கம்:
சில நல்லொழுக்கம் எளிதில் எடுக்கப்படலாம் என்று நினைக்கிறார்கள், அந்த
நல்லொழுக்கம் நடைமுறையில் எந்த கண்கவர் நல்ல முடிவுகளையும்
கொண்டுவரக்கூடாது. இந்த பார்வை மிகவும் சரியாக இல்லை. ஒரு நபரால் நல்லது
கொஞ்சம் கொஞ்சமாக கொஞ்சம் கொஞ்சமாக குவிக்கிறது. செயல்முறை ஒரு தண்ணீர்
பானையை நிரப்புவது போல், துளி மூலம் கைவிட வேண்டும். நேரம் செல்லும்போது,
​​நல்லொழுக்கம் குவிந்து, நல்ல மனிதர் அதை முற்றிலும் நிரப்பப்பட்ட வரை.
Sathiyama - Mugen Rao feat. Priyashankari ( Official Art Based Music Video )
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ONCE AGAIN, BOOM!
The
most anticipated song of Mugen Rao, Sathiyama is finally out. Not the
usual one, but this is accompanied with a great visual treat of an art
based music video & the melodious voice of Priyashankari
Follow Yasmin Nadiah on :
Title : Sathiyama
Artist : Mugen Rao feat Priyashankari
Composed by : Mugen Rao
Singer : Mugen Rao & Priyashankari
Lyrics : Mugen Rao
Arrangement : Mugen Rao
Music : Shane Extreme
Mix & Master : IBP Studios
Art Based Music Video by : Mr.Graphics Studio (https://www.instagram.com/mr.graphics…)
Cast : Mugen Rao, Yasmin Nadiah
Production Manager & Editor : Mohamed Muzammil
VFX Director & Compositor : Mishan Jay
VFX Supervisor & Motion Graphic Artist : Aarun Neeresh Dev
Environment Artist : Monica Theseira
Character Artist : Pretika Surandran
Manager : Geri
Producer : Coruz Hooks
All tracks produced and published by IBP Studios Sdn Bhd
© 2020 IBP Studios Sdn Bhd
℗ 2020 Irama Bayu Productions (MACP)
All rights reserved
Music in this video
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Song
Sathiyama
Artist
Mugen Rao, Priyashankari
Sathiyama - Mugen Rao feat. Priyashankari ( Official Art Based Music Video )



104) Classical Telugu- క్లాసికల్ తెలుగు,

Abhijāna sutta సాంప్రదాయ భాషలో- క్లాసికల్ తెలుగు
- నేరుగా తెలుసుకోవడం -
[abijānati]
బాధను
నాశనం చేయడానికి రెండు పరిస్థితులు (పర్యాయపదాలతో నాలుగు రెండింతలు):
పూర్తి అవగాహన మరియు విడిచిపెట్టడం. ఈ రెండు వాటిలో ఒకటి మాత్రమే దృష్టి
పెట్టకూడదు.
ఆంగ్ల
(Sutta) sāvatī వద్ద తెరవడం. {N}
నేరుగా
తెలియకుండా మరియు పూర్తిగా అవగాహన రూపం లేకుండా, భిఖస్, దాని వైపున విభజన
లేకుండా మరియు దానిని విడిచిపెట్టకుండా, బాధను నాశనం చేయలేకపోయాడు; నేరుగా
తెలియకుండా మరియు పూర్తిగా అవగాహన అనుభూతి లేకుండా, భిఖస్, దాని వైపున
విభ్రాంతిని పొందకుండా మరియు దానిని విడిచిపెట్టకుండా, ఒక బాధను నాశనం
చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన అవగాహన లేకుండా,
భిక్కస్, దాని వైపున విభ్రాంతిని పొందకుండా మరియు దానిని విడిచిపెట్టకుండా,
బాధను నాశనం చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన
కన్స్ట్రక్షన్స్, భిక్హస్, వారి వైపుకు మరియు వాటిని విడిచిపెట్టకుండా, ఒక
బాధను నాశనం చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన మరియు
పూర్తిగా అవగాహన, భిక్హస్, అది వైపుగా విభజన మరియు అది వదిలివేయకుండా, ఒక
బాధ నాశనం చేయలేకపోయింది.
నేరుగా
తెలుసుకోవడం మరియు పూర్తిగా అవగాహన రూపం, భిక్హస్, దాని వైపున విభ్రాంతిని
పొందడం ద్వారా మరియు దానిని విడిచిపెట్టి, ఒక బాధను నాశనం చేయగలదు; నేరుగా
తెలుసుకోవడం మరియు పూర్తిగా అవగాహన అనుభూతి, భిక్హస్, దాని వైపున విభజన
మరియు అది వదిలివేయడం ద్వారా, ఒక బాధ నాశనం చేయగలరు; నేరుగా తెలియచేస్తూ
మరియు పూర్తిగా అవగాహన, భిక్హస్, దాని వైపున విభ్రాంతిని పొందడం ద్వారా,
దానిని విడిచిపెట్టి, బాధను నాశనం చేయగలదు; నేరుగా తెలుసుకోవడం మరియు
పూర్తిగా అవగాహన కన్స్ట్రక్షన్లు, భిక్కస్, వాటిని పక్కపక్కనే మరియు వాటిని
విడిచిపెట్టడం ద్వారా, ఒక బాధను నాశనం చేయగలదు; నేరుగా తెలుసుకోవడం మరియు
స్పృహ అవగాహన మరియు పూర్తిగా అవగాహన, భిఖస్, అది వైపుగా విభజన మరియు అది
వదిలివేయడం ద్వారా, ఒక బాధ నాశనం చేయగలరు.
కరనియ మెటా సూటా: గుడ్ విల్ (Từ KINH)
↑ 4098 Mon 20 Sep 2021
చెట్టు
బుద్ధ Vacanana.
సత్యం చాప్టర్ యొక్క ఇలస్ట్రేటెడ్ Dhammapada ట్రెజరీ 9 సత్యం 9 లో ఈవిల్
- బుద్ధ యొక్క పదాలు -
116 వ వచన 0. మంచిది కాదు
మంచి వైపు త్వరితం చేయండి
మరియు చెడు కోసం మనస్సు తనిఖీ.
మెరిట్ చేయడానికి నెమ్మదిగా ఉన్న వ్యక్తి
చెడు మనస్సులో డిలైట్స్.
వివరణ:
వాస్తవమైన, మెరిటీరియస్ చర్యలను ప్రదర్శించే విషయంలో, హెచ్చరిక మరియు
త్వరగా చర్య తీసుకోండి. చెడుకు వ్యతిరేకంగా మనస్సును కాపాడుకోండి. ఒకవేళ
మర్యాదపూర్వకంగా చర్యలు చేయాలంటే, అతని మనస్సు చెడు విషయాలలో
ఆహ్లాదకరమైనదిగా ప్రారంభమవుతుంది.
పద్యం 118. సంచితం మెరిట్ ఆనందానికి దారితీస్తుంది
ఒకరికి కొన్ని మెరిట్ చేస్తే
మళ్లీ మళ్లీ చేయండి.
అది మంచిది కావాలి
మెరిట్ కోసం ఆనందం పెరుగుతుంది.
వివరణ:
ఒక వ్యక్తి కొన్ని మర్యాదపూర్వక కార్యకలాపాలను చేయగలడు. అతను దానిని
పునరావృతం చేయాలి, పైగా మరియు పైగా ఉండాలి. అతను ఆ మర్యాదపూర్వక చర్యలో
ఆనందం తీసుకోవాలి. మెరిట్ సంచితం ఆనందానికి దారితీస్తుంది.
122 వ వచనం. మెరిట్ కొంచెం తక్కువగా పెరుగుతుంది
మంచితనం కాదు,
‘ఇది నాకు రాదు’,
నీటి చుక్కల పడటం ద్వారా
ఒక నీటి జార్ నిండి ఉంటుంది.
మంచితనం తో సేజ్ తనను తాను నింపుతుంది,
అతను కొంచెం కొంచెం ఎక్కువగా నడుచుకుంటాడు.
వివరణ:
కొంతమంది ధర్మం తేలికగా తీసుకోవచ్చు, మరియు ఆ ధర్మం సాధన ఏ అద్భుతమైన మంచి
ఫలితాలను తీసుకురావడానికి అవకాశం లేదు. ఈ అభిప్రాయం చాలా సరైనది కాదు. ఒక
వ్యక్తి ద్వారా మంచిది కొద్దిగా తక్కువగా ఉంటుంది. ఈ ప్రక్రియ ఒక నీటి పాట్
నింపి, డ్రాప్ ద్వారా పడిపోతుంది. సమయం గడిచేకొద్దీ, ధర్మం యొక్క చిన్న
చర్యలు కూడబెట్టుకుంటాయి, మంచి ధూళి పూర్తిగా నిండి ఉంటుంది.
DHAMMAPADA Gautama Buddha | Way of Truth Chapter VIII. The Thousands Verses 100-115
MY W6R5D
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Dhammapada, (Pali: “Words of Doctrine” or “Way of Truth”)
The
Dhammapada is believed to contain statements the Buddha actually made
in sermons that he delivered to a wide range of people, from kings and
queens to cowherds. Dhamma means “the teachings of Buddhism.” The
Dhammapada was written to help people follow the teachings of Buddhism.
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by MY W6R5D. Please don’t forget to. Like, comment, and subscribe for
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DHAMMAPADA Gautama Buddha | Way of Truth Chapter VIII. The Thousands Verses 100-115
Dhammapada,
(Pali: “Words of Doctrine” or “Way of Truth”)The Dhammapada is believed
to contain statements the Buddha actually made in sermons that he
deliver…




109) Classical Urdu- کلاسیکی اردو


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𝓛𝓔𝓢𝓢𝓞𝓝 4098 Mon 20 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा), 78) Classical Odia (Oriya), 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् Treasury of Truth (Dhammapada) Chapter 9, Evil Positive Words of the Awakened One Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा), \78) Classical Odia (Oriya), 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 1:16 am

𝓛𝓔𝓢𝓢𝓞𝓝  4098 Mon 20 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in 29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
78) Classical Odia (Oriya),
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्













Treasury of Truth (Dhammapada) Chapter 9, Evil


Positive Words of the Awakened One  Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,

76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
\78) Classical Odia (Oriya),
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्






Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
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𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
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Glossary of Pali terms



A

A | B | C | D | E | G | H | I | J | K | L | M | N | O | P | R | S | T | U | V | Y



https://www.buddha-vacana.org/wbw.html

Suttas word by word





This page lists the suttas in which each Pali word has its own info·bubble.





Abhijāna Sutta (SN 22.24)
Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How
investigating the causes for the arising of the sense organs, in which
the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A
very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here
are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six
habits without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
GÄ«tassara Sutta (AN 5.209)
This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some
neophytes (and we may often count ourselves among them) sometimes want
to believe that it is possible to delight in sensual pleasures without
giving rise to attachment nor suffering. The Buddha teaches Migajāla
that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for
various purposes: from abandoning gross impurities, through developing
all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it
leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The
Buddha defines what he means by allure, drawback and emancipation in
the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.