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http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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06/06/17
2251 Wed 7 Jun 2017 LESSON Saffronisation of Dr Ambedkar Memorial Park, Lucknow – BJP to Install Maharana Pratap and Prithviraj Chauhan Statues, Hatred in the Belly – Manyawar Kanshi Ram Eco Park Lucknow Set on Fire, Brahminical media asks us to sit and we sit, Brahminical media asks us to stand and we stand. What Brahminical media think we are? Invoking National Security Act (1980) and Gangster Act in UP to protect smuggling and slaughtering of cows is anti-humanity and anti-national. What Manusmriti says? Read the casteist and discriminating quotes and verses from the Manusmriti, law book of Hindus that they follow religiously. Why Go For Conversion? – Speech by Dr. B. R. Ambedkar TIPITAKA in 91) Classical Tajik- Tajik классикӣ,92) Classical Tamil-செம்மொழி தமிழ்,93) Classical Telugu- క్లాసికల్ తెలుగు,94) Classical Thai-ภาษาไทยคลาสสิก,95) Classical Turkish-Klasik Türk,96) Classical Ukrainian-Класична українська,97) Classical Urdu- کلاسیکل اردو 98) Classical Uzbek-Klassik o’zbek99) Classical Vietnamese-Tiếng Việt cổ điển,100) Classical Welsh-Clasurol Cymru,101) Classical Xhosa-Classical isiXhosa,102) Classical Yiddish- קלאסישע ייִדיש 103) Classical Yoruba-Classical Yorùbá,104) Classical Zulu-) Zulu Classical
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:53 pm



2251 Wed 7 Jun 2017 LESSON


Saffronisation of Dr Ambedkar Memorial Park, Lucknow – BJP to Install Maharana Pratap and Prithviraj Chauhan Statues,

Hatred in the Belly – Manyawar Kanshi Ram Eco Park Lucknow Set on Fire,

Brahminical
media asks us to sit and we sit, Brahminical media asks us to stand and
we stand. What Brahminical media think we are?



Invoking
National Security Act (1980) and Gangster Act in UP to protect
smuggling and slaughtering of cows is anti-humanity and anti-national.


What
Manusmriti says? Read the casteist and discriminating quotes and verses
from the Manusmriti, law book of Hindus that they follow religiously.
Why Go For Conversion? – Speech by Dr. B. R. Ambedkar

TIPITAKA




in 91) Classical Tajik- Tajik классикӣ,92) Classical Tamil-செம்மொழி தமிழ்,93) Classical Telugu- క్లాసికల్ తెలుగు,94) Classical Thai-ภาษาไทยคลาสสิก,95) Classical Turkish-Klasik Türk,96) Classical Ukrainian-Класична українська,97) Classical Urdu- کلاسیکل اردو


98) Classical Uzbek-Klassik o’zbek
99) Classical Vietnamese-Tiếng Việt cổ điển,100) Classical Welsh-Clasurol Cymru,101) Classical Xhosa-Classical isiXhosa,102) Classical Yiddish- קלאסישע ייִדיש

103) Classical Yoruba-Classical Yorùbá,104) Classical Zulu-) Zulu Classical

91) Classical Tajik
91) Tajik классикӣ

Ин мусаввадаи намоиш нашри китобҳо дар Devan ± нашри gari-скрипт аз
Chaμμha Saag ± Яна (шашуми Шўрои) Tipiμaka. Номҳои њаљми дар курсив бо аглисии «-p ± 1/4i” нишон намоиш
ҳаҷми қисми реша Tipiμaka аст, на аз адабиёти commentarial. Ин рӯйхат мусаввадаи танҳо ҳаҷми реша.
Илтимос дар хотир гиред: Ин китобҳо дар P ± Li танҳо ± скрипт gari мебошанд, дар Devan, ва барои фурӯш нест.

Не маҷмӯи тарҷума ба забони англисӣ дастрас аст. Барои маълумоти бештар лутфан нигаред ба: www.tipitaka.org

Vinaya Piμaka

(Се ихтилофот, чоп дар 5 китоб)

Sutta Vibhaaga [ду китобҳои дорои қоидаҳои барои bhikkhus ва
bhikkhunis шарҳи ҳашт синфи ҳуқуқвайронкуниҳои]

Tipiμaka (се «сабад»)

Sutta Piμaka

(Панҷ nik ± yas, ё маҷмӯаҳои)

Дар
Sutta Piṭaka дорои ҷавҳари таълимоти Буддо оиди
Дар Dhamma. Он дорои зиёда аз даҳ ҳазор suttas. Ин аст ки дар тақсим
панҷ маҷмӯаҳо даъват Nikāyas (A мардум, assemblage; коллексияи; а
Синфи, тартибот, гурӯҳи; иттињодияи, fraternity, ҷамъомад; як хона,
хонаи истиќоматї).

Dīgha Nikāya
[Dīgha:
дароз] The Dīgha Nikāya ҷамъ 34 дарозу суханони дода
ба Буддо. ҳастанд, Маслиҳатҳои гуногуне, ки бисёре аз онҳо дер иловаҳо ҳастанд
ба пайкарасозӣ аслӣ ва саҳеҳии шубҳанок.

Majjhima Nikāya
[Majjhima:
миёна] The Majjhima Nikāya ҷамъ 152 суханони ба Буддо аз
Дарозии фосилавї, бо масъалаҳои гуногун.

Saṃyutta Nikāya
[Samyutta:
Гурӯҳи] The Saṃyutta Nikāya ҷамъ карда suttas аз рӯи онҳо
бояд дар 56 зерсохторњо-гурӯҳҳои даъват saṃyuttas. Он дорои бештар аз се
ҳазор суханони дарозии тағйирёбанда, аммо умуман нисбатан кӯтоҳ.

Aṅguttara Nikāya
[Ang:
омили | uttara: additionnal] The Aṅguttara Nikāya аст, ки дар subdivized
ёздаҳ зерсохторњо-гурӯҳҳои даъват nipātas, ҳар яке аз онҳо суханони ҷамъ
иборат аз enumerations як омили иловагии дар баробари касоне аз
nipāta гузаштагон. Он дорои ҳазорҳо suttas ки онҳо дар умум доранд
кӯтоҳ.

Khuddaka Nikāya
[Khuddha: кӯтоҳ,
хурд] The Khuddhaka Nikāya матнҳои кӯтоҳ ва дониста шудааст
иборат аз ду stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā ва Jātaka ташкил табақаҳои қадим, дар ҳоле ки дигар
китобҳои дер иловаҳо ва дурустии онҳо шубҳанок аст.

92) Classical Tamil
92) செம்மொழி தமிழ்

இந்த சுருக்கம் Devan ± gari-script பதிப்புகளில் புத்தகங்களை வெளியீடு காட்டுகிறது
சம்மா சாக் ± யானா (ஆறாவது கவுன்சில்) திபிகா. தொகுதிகளின் பெயர்கள் சாய்வு குறியில் “-p ± 1/4i” குறிக்கின்றன
இந்த உரையானது கருத்தாக்க இலக்கியத்திற்காக ரூட் டிபியாகாவின் பகுதியாகும். இந்த வெளியீடு ரூட் தொகுதிகளை மட்டுமே பட்டியலிடுகிறது.
தயவுசெய்து கவனிக்கவும்: இந்த புத்தகங்கள் பி.இ.இ. இல் மட்டும், தேவான் அக்ரி ஸ்கிரிப்ட், விற்பனைக்கு இல்லை.

ஆங்கில மொழிபெயர்ப்புகளின் தொகுப்பு இல்லை. மேலும் தகவலுக்கு தயவுசெய்து பார்க்கவும்: www.tipitaka.org

வினயா பைக்கா

(5 பிரிவுகளில் அச்சிடப்பட்ட மூன்று பிரிவுகளும்)

சுட்டா விபாஹாகா [பைக்ஸ்கஸிற்கான விதிகள் கொண்ட இரண்டு புத்தகங்கள்
பிக்ஹுகுனிஸ், எட்டு வகுப்புகளின் குற்றங்களைக் கோடிட்டுக் காட்டுதல்]

திபியாகா (மூன்று “கூடைகளை”)

சுட்டா பைகாக்கா

(ஐந்து nk ±, அல்லது வசூல்)

தி
புத்தரின் போதனையின் சாரத்தை சுட்டா பீடகா கொண்டுள்ளது
தர்மம். இது பத்தாயிரம் சுடர்களைக் கொண்டுள்ளது. அது பிரிக்கப்பட்டுள்ளது
நாகியாஸ் (ஒரு கூட்டம், கூட்டம்; ஒரு தொகுப்பு; a
வர்க்கம், ஒழுங்கு, குழு; ஒரு சங்கம், சகோதரத்துவம், சபை; ஒரு வீடு,
குடியிருப்பு,).

திகா நிகாயா
[திகா:
நீண்ட] திகா நோக்கியா 34 நீண்ட உரையாடல்களை சேகரிக்கிறது
புத்தர். அவர்களில் பலர் தாமதமாக சேர்க்கும் பல்வேறு குறிப்புகள் உள்ளன
அசல் கார்பஸ் மற்றும் கேள்விக்குரிய நம்பகத்தன்மை.

மஜ்ஜிஹிமா நிகியா
[Majjhima:
நடுத்தர] மஜ்ஜீம நிக்கா புத்தரின் 152 சொற்பொழிவுகள் சேகரிக்கிறது
இடைநிலை நீளம், பல்வேறு விஷயங்களை கையாள்வதில்.

சாயிதா நேக்கியா
[Samyutta:
குழு] சாய்ய்யுட்டா நிக்கா அவர்கள் தங்களிடமிருந்து சத்துக்களை சேகரிக்கிறார்
56 துணை-குழுக்களில் சாய்யுதாஸ் என்று பொருள். இது மூன்றுக்கும் மேற்பட்டது
மாறி நீளத்தின் ஆயிரம் சொற்பொழிவுகள், ஆனால் பொதுவாக ஒப்பீட்டளவில் சிறியது.

அவுகட்டரா நிகியா
[ஆங்:
காரணி | உத்திரா: கூடுதலாக] ஏகூத்துரா நிக்கா என்பவர் உட்பகுதியில் உள்ளார்
பதினெட்டு உப-குழுக்கள் நியாபாதஸ் என்று அழைக்கப்படுகின்றன
ஒரு கூடுதல் காரணி பற்றிய விவரங்களை உள்ளடக்கியது
முன்னோடி நிபதா. பொதுவாக இது ஆயிரக்கணக்கான suttas கொண்டிருக்கிறது
குறுகிய.

கதுகா நிகியா
[Khuddha: குறுகிய,
சிறியது] குத்கா நிக்கா சுருக்கமான சிறு நூல்கள் என்றும் கருதப்படுகிறது
இரண்டு அடுக்குகள் கொண்டது: தம்மாபாதா, உத்னா, இடிவட்டுகா, சுத்தா நிப்பா,
திராஜ்தத-திரிகாத்தா மற்றும் ஜதாக்கா ஆகியவை பழங்கால அடுக்குகளை உருவாக்குகின்றன
புத்தகங்கள் தாமதமாக சேர்க்கப்படுகின்றன, அவற்றின் நம்பகத்தன்மை இன்னும் கேள்விக்குரியது.


93) Classical Telugu
93) క్లాసికల్ తెలుగు

ఈ ఆకృతి దేవన్ ± గరి-స్క్రిప్ ఎడిషన్లో పుస్తకాల ప్రచురణను ప్రదర్శిస్తుంది
చయమా సాగ్ ± యనా (ఆరవ కౌన్సిల్) టిపికాకా. వాల్యూమ్ల పేర్లు ఇటాలిక్స్లో “-p ± 1/4i” అనే ప్రత్యయంతో ప్రదర్శించబడతాయి
వాల్యూమ్ టిపియాకాలో భాగం, ఇది వ్యాఖ్యాన సాహిత్యం కంటే కాదు. ఈ అవుట్లైన్ రూట్ వాల్యూమ్లను మాత్రమే జాబితా చేస్తుంది.
దయచేసి గమనించండి: ఈ పుస్తకాలు దేవ ± ± గారి లిపిలో, కేవలం పి.ఈ.

ఆంగ్ల అనువాదాలు ఏమీ అందుబాటులో లేవు. మరింత సమాచారం కోసం దయచేసి చూడండి: www.tipitaka.org

వినాయ పికాకా

(మూడు విభాగాలు, 5 పుస్తకాలలో ముద్రించబడ్డాయి)

సుత్తా విబాగగా [భిక్షస్ కోసం రెండు పుస్తకాలు కలిగి ఉన్న పుస్తకాలు
Bhikkhunis, ఆరోపణలు ఎనిమిది తరగతులు గురించి]

టిపికాకా (మూడు “బాస్కెట్”)

సుత్త పికాకా

(ఐదు nik ±, లేదా సేకరణలు)

ది
సుధ పీఠాకు బుద్దుడి బోధన యొక్క సారాంశం ఉంది
ధమ్మ. ఇది పది వేల సుట్టలను కలిగి ఉంది. ఇది విభజించబడింది
ఐదు సేకరణలు నికయాస్ అని పిలుస్తారు (ఒక సమూహం, కూర్పు; ఒక సేకరణ;
తరగతి, క్రమము, సమూహం; సంఘం, సోదరభావం, సమాజం; ఒక ఇల్లు,
నివాసస్థలం).

దిఘా నికయా
[డిఘ:
దీర్ఘ] దిగా నకియ ఇచ్చిన సుదీర్ఘ ఉపన్యాసాలలో 34 మందిని సేకరిస్తారు
బుద్ధుడు. వాటిలో చాలామంది ఆలస్యం చేస్తారని అనేక సూచనలు ఉన్నాయి
అసలైన కార్పస్ మరియు ప్రశ్నార్థక ప్రామాణికతకు.

మజ్జిమ నికయా
[Majjhima:
మాధ్యమం] ది మజ్జిహీ నకియ బుద్ధుని యొక్క 152 ఉపన్యాసాలను సేకరిస్తుంది
ఇంటర్మీడియట్ పొడవు, విభిన్న విషయాల్లో వ్యవహరించేది.

సాయుయత్తా నికయా
[Samyutta:
సమూహం] సాయుయత్తా నేకయ వారి ప్రకారం సట్టాలను సేకరించారు
56 సబ్-సమూహాలలో సాయియుటస్ అని పిలువబడుతుంది. ఇది మూడు కంటే ఎక్కువ ఉంటుంది
వేరియబుల్ పొడవు యొక్క వేల సంభాషణలు, కానీ సాధారణంగా సాపేక్షంగా చిన్నవి.

అగుతుకర నికయా
[ఆంగ్:
కారకం | అటాలం: అదనంగా] అగుతుకర నికయా లో ఉపవిభజన ఉంది
పదకొండు ఉప-సమూహాలు nipātas అని పిలుస్తారు, వీటిలో ప్రతి ఒక్కరూ ఉపన్యాసాలు సేకరించడం
ఒక అదనపు కారకం యొక్క లెక్కింపులను కలిగి ఉంటుంది
పూర్వ నిపాత. ఇది సాధారణంగా వేలకొలది suttas కలిగి ఉంది
చిన్న.

ఖుడ్కా నకియ
[ఖుదా: చిన్నది,
చిన్న] ఖుడ్ఖా నకియ చిన్న గ్రంథాలు మరియు ఇది పరిగణించబడుతుంది
రెండు స్తతాలతో కూర్చబడింది: ధమపద, ఉడాన, ఇట్టివతు, సుత్త నిపత,
థెరాగత్-తెరిగత మరియు జాతకా పురాతన స్థలాలను ఏర్పరుస్తాయి, మిగిలినవి
పుస్తకాలు ఆలస్యంగా చేర్పులు మరియు వాటి ప్రామాణికత మరింత ప్రశ్నార్థకం.

94) Classical Thai
94) ภาษาไทยคลาสสิก

โครงร่างนี้จะแสดงการตีพิมพ์หนังสือในฉบับ Devan ± gari-script ของ
Chaūμha Saag ± yana (สภาหก) Tipiūaka ชื่อของไดรฟ์ข้อมูลจะแสดงเป็นตัวเอียงโดยมีส่วนต่อท้าย “-p ± 1/4i”
ปริมาณเป็นส่วนหนึ่งของรากTipiμakaแทนที่จะวิจารณ์วรรณกรรม เค้าร่างนี้แสดงไดรฟ์ข้อมูลรากเท่านั้น
โปรดทราบ: หนังสือเหล่านี้มีอยู่ใน P ± li เท่านั้นในสคริปต์ของ Devan ± gari และไม่ใช่สำหรับขาย

ไม่มีชุดแปลภาษาอังกฤษพร้อมใช้งาน สำหรับข้อมูลเพิ่มเติมโปรดดูที่: www.tipitaka.org

Vinaya Piūaka

(สามแผนกพิมพ์ใน 5 เล่ม)

Sutta Vibhaaga [หนังสือสองเล่มที่มีกฎสำหรับพระภิกษุสงฆ์และ
พระภิกษุสงฆ์, การสรุปแปดชั้นเรียนของความผิด]

Tipiūaka (สาม “กระเช้า”)

Sutta Piūaka

(Five nik ± yas หรือคอลเลกชัน)


Sutta Piṭakaมีสาระสำคัญของการสอนของพระพุทธเจ้าเกี่ยวกับ
ธรรมะ มันมีมากกว่าหนึ่งหมื่นศัต มันถูกแบ่งออกเป็น
ห้าคอลเลกชันที่เรียกว่าNikāyas (ฝูง, การชุมนุม, คอลเลกชัน;
คลาส, ลำดับ, กลุ่ม; สมาคมภราดรภาพการชุมนุม; บ้าน,
ที่อยู่อาศัย)

DīghaNikāya
[Digha:
ยาว] DīghaNikāyaรวบรวม 34 วาทกรรมที่ยาวที่สุดที่กำหนดโดย
พระพุทธเจ้า มีคำแนะนำต่างๆที่หลายคนมีการเพิ่มล่าช้า
ไปยังคลังข้อมูลเดิมและความน่าเชื่อถือที่น่าสงสัย

Majjhima Nikāya
[majjhima:
สื่อกลาง] Majjhima Nikāyaรวบรวมวาทกรรมของพระพุทธเจ้าถึง
ความยาวปานกลาง, การจัดการกับเรื่องที่หลากหลาย

SaṃyuttaNikāya
[samyutta:
กลุ่ม] SaṃyuttaNikāyaรวบรวมพระวจนะตาม
ภายใต้ 56 กลุ่มย่อยเรียกว่าsaṃyuttas มันมีมากกว่าสาม
พันวาทกรรมที่มีความยาวตัวแปร แต่โดยทั่วไปค่อนข้างสั้น

AṅguttaraNikāya
[อ่างทอง:
ปัจจัย | uttara: additionnal] AṅguttaraNikāyaถูกแบ่งย่อยใน
สิบเอ็ดกลุ่มย่อยเรียกว่าnipātasแต่ละคนรวบรวมวาทกรรม
ประกอบด้วยการแจงจำนวนปัจจัยเพิ่มเติมหนึ่งข้อกับข้อ
nipātaก่อนหน้า มีพันคำซึ่งโดยทั่วไป
สั้น.

Khuddaka Nikāya
[khuddha: สั้น,
เล็ก] Khuddhaka Nikāyaข้อความสั้น ๆ และถือว่าเป็น
ประกอบด้วยสองชั้น: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-TherīgāthāและJātakaก่อให้เกิดชนชั้นสูงในขณะที่คนอื่น ๆ
หนังสือมีการเพิ่มปลายและความถูกต้องของพวกเขาเป็นที่น่าสงสัยมากขึ้น


95) Classical Turkish
95) Klasik Türk

Bu taslak, kitapların Devan ± gari basımında sergilendi.
Şaμμha Saag ± yana (Altıncı Konsey) Tipiμaka. Ciltlerin isimleri italik olarak “-p ± 1/4i” sonekiyle gösterilir
Ses, yorumcu edebiyatı yerine, kök Tipiμaka’nın bir parçasıdır. Bu taslak yalnızca kök birimleri listeler.
Lütfen dikkat: Bu kitaplar Devan ± gari betiğinde sadece P ± li’dir ve satış için değildir.

Hiçbir İngilizce tercümesi yoktur. Ayrıntılı bilgi için lütfen www.tipitaka.org adresini ziyaret edin.

Vinaya Piμaka

(Üç bölüm, 5 kitap basılmıştır)

Sutta Vibhaaga [bhikhus için kurallar içeren iki kitap ve
Bhikhunis, suçların sekiz sınıfını özetliyor]

Tipik (üç “sepet”)

Sutta Piμaka

(Beş nik ± yas veya koleksiyonlar)


Sutta Piṭaka, Buddha’nın öğretisinin özünü şu şekildedir:
Dhamma. On binden fazla sutta içerir. Bölünmüştür
Nikāyas adlı beş koleksiyon (Bir çokluk, topluluk, bir koleksiyon;
Sınıf, sipariş, grup; Birlik, kardeşlik, cemaat; bir ev,
Konut).

Dīgha Nikāya
[Digha:
Dīgha Nikāya, en uzun söylemlerin 34′ünü toplar:
Buda. Birçoğunun geç eklemeler olduğuna dair çeşitli ipuçları var.
Orijinal cebe ve kuşkulu özgünlüğe.

Majjhima Nikāya
[Majjhima:
Orta] Majjhima Nikāya, Buddha’nın 152 söylemini toplar:
Ara uzunluk, çeşitli konularda uğraşma.

Saṃyutta Nikāya
[Samyutta:
Grup] Saṃyutta Nikāya suttalarını kendi
Saṃyuttalar olarak adlandırılan 56 alt grupta yer alır. Üçten fazla içerir
Değişken uzunluğa sahip binlerce söylem, ancak genellikle nispeten kısa.

Aṅguttara Nikāya
[ANG:
Faktör | Uttara: additionnal] Aṅguttara Nikāya,
Nipatalar denilen onbir alt grup, bunların her biri söylemler topluyor
Bir ek faktör numaralandırmasına karşı
Emsal nipāta. Genellikle binlerce sutta bulunur
kısa.

Khuddaka Nikāya
[Khuddha: kısa,
Küçük] Khuddhaka Nikāya kısa metinleri ve olduğu düşünülmektedir
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā ve Jātaka antik tabakaları oluştururken diğerleri
Kitaplar geç eklemeler ve özgünlükleri daha tartışılabilir.

96) Classical Ukrainian
96) Класична українська

Ця схема показує видання книг в Деван ± гару-сценарій виданні
Chaμμha Saag ± Яна (Шоста порада) Tipiμaka. Назви томів відображаються курсивом з суфіксом «-p ± 1 / 4i», який вказує
обсяг є частиною кореневої Tipiμaka, а не коментаторських літератури. Цей контур містить список тільки кореневі тому.
Зверніть увагу: Ці книги знаходяться в Р ± Li тільки в Деван ± гару сценарій, і не для продажу.

Жоден набір англійських перекладів не доступний. Для отримання додаткової інформації див: www.tipitaka.org

Vinaya Piμaka

(Три дивізії, надрукований в 5 книгах)

Сутта Vibhaaga [дві книги, що містять правила ченців і
бхікшуні, виклавши вісім класів злочинів]

Tipiμaka (три «кошики»)

Сутта Piμaka

(П’ять Nik ± Яс, або колекції)


Сутта Питак містить сутність вчення Будди про
Дхарма. Вона містить більше десяти тисяч суттю. Він розділений на
п’яти колекцій званих Nikāy (Безліч, збірка, збірка, А
клас, порядок, група; об’єднання, братство, прихід; будинок,
житло).

Дигха Никая
[Дігх:
довго] Дігх Никая збирає 34 з найдовших дискурсів заданих
Будда. Є різні натяки, що багато хто з них прострочені доповнення
до оригінального корпусу та сумнівної достовірності.

Маджхіма Никая
[Маджхіма:
Середа] Маджджхіма Никая збирає 152 дискурси Будди
проміжна довжина, маючи справу з різними питаннями.

Саньютта Никая
[Саньютта:
Група] Саньютта Никая збирає суттю відповідно до їх
Тема в 56 підгруп називається saṃyuttas. Він містить більше трьох
тис дискурсів змінною довжиною, але зазвичай відносно короткі.

Ангуттара Никая
[Анг:
фактор | Уттар: additionnal] Ангуттара Никая є subdivized в
одинадцять підгруп називається nipātas, кожен з них збір дискурсів
що складається з перерахувань одного додаткового фактора в порівнянні з тими з
прецедент Nipata. Він містить тисячі суттю, які зазвичай
короткий.

Кхуддака Никая
[Khuddha: коротка,
маленьке] Khuddhaka Никая короткі тексти і розглядаються як було
складається з двох товщ: Дхаммапади, УДАНИ, ітівуттак, Сутта Nipata,
Тхерагатха-тхерігатх і Jātaka утворюють древні шари, в той час як інші
книги на пізніх стадіях, і їх справжність більш сумнівною.


97) Classical Urdu
97) کلاسیکل اردو

یہ خاکہ کی Devan کی ± گڑی-سکرپٹ ایڈیشن میں کتابوں کی اشاعت کے دکھاتا ہے
Chaμμha Saag کی یانا ± (چھٹے کونسل) Tipiμaka. جلدوں کے نام لاحقہ “-p ± 1/4i” کا اشارہ کے ساتھ ترچھے حروف میں دکھائے جاتے ہیں
حجم کی بجائے commentarial ادب کے مقابلے میں، جڑ Tipiμaka کا حصہ ہے. یہ خاکہ صرف جڑ جلدوں کی فہرست.
براہ مہربانی نوٹ کریں: یہ کتابیں P میں li ± صرف Devan میں میں ± گڑی اسکرپٹ ہیں، اور فروخت کے لئے نہیں ہیں.

انگریزی ترجمہ کے کوئی سیٹ دستیاب ہے. مزید معلومات کے لیے براہ مہربانی ملاحظہ کریں: www.tipitaka.org

Vinaya Piμaka

(تین ڈویژنوں، 5 کتابوں میں چھپی ہوئی)

سے Sutta Vibhaaga [دو کتابوں bhikkhus لئے قوانین پر مشتمل ہے اور
bhikkhunis، جرائم میں آٹھ کلاسوں کا خاکہ]

Tipiμaka (تین “ٹوکری”)

سے Sutta Piμaka

(پانچ نک ± YAS، یا مجموعوں)


سے Sutta Piṭaka حوالے بدھا کی تعلیمات کا نچوڑ پر مشتمل ہے
سے Dhamma. یہ دس ہزار سے زائد suttas پر مشتمل ہے. اس میں تقسیم کیا گیا ہے
ایک مجموعہ؛ Nikāyas (ایک بھیڑ مجموعہ نامی پانچ مجموعے کی ایک
کلاس، حکم، گروپ؛ ایک ایسوسی ایشن، برادری، جماعت؛ ایک گھر،
اجتماعی).

Dīgha Nikāya
[dīgha:
طویل] Dīgha Nikāya اکٹھا کر دیا طویل ترین مباحث میں سے 34
بدھ. مختلف اشارے ان میں سے بہت دیر اضافہ ہیں جو کہ موجود ہیں
اصل کارپس کے لئے اور قابل اعتراض صداقت کا.

Majjhima Nikāya
[majjhima:
درمیانے] Majjhima Nikāya کی بدھ کے 152 خطبات کو جمع
انٹرمیڈیٹ لمبائی، متنوع معاملات کے ساتھ نمٹنے.

Saṃyutta Nikāya
[samyutta:
گروپ] Saṃyutta Nikāya کے مطابق suttas اکٹھا ان
56 ذیلی گروپوں میں مشروط saṃyuttas بلایا. اس سے تین سے زیادہ پر مشتمل ہے
متغیر کی لمبائی کی ہزار خطبات، لیکن عام طور پر نسبتا کم.

Aṅguttara Nikāya
[آنگ:
عنصر | اترا: بھی additionnal] Aṅguttara Nikāya میں subdivized جاتا ہے
گیارہ ذیلی گروپوں nipātas کہا جاتا ہے، ان میں سے ہر ایک اجتماع خطبات
میں سے ان لوگوں کے مقابلے میں ایک اضافی عنصر کے enumerations پر مشتمل
مثال nipāta. یہ عام طور پر کر رہے ہیں جس suttas کے ہزاروں پر مشتمل ہے
مختصر.

Khuddaka Nikāya
[khuddha: مختصر،
چھوٹے] Khuddhaka Nikāya مختصر نصوص اور کیا گیا کے طور پر تصور کیا جاتا ہے
دو stratas مشتمل: Dhammapada، Udana کی، Itivuttaka، سے Sutta Nipāta،
Theragāthā-Therīgāthā اور Jātaka دوسرے جبکہ قدیم طبقات کی تشکیل
کتابوں دیر اضافہ ہیں اور ان کی صداقت زیادہ قابل اعتراض ہے.

98) Classical Uzbek
98) Klassik o’zbek

Bu reja devoni ± gari-skript tahrirdagi kitoblar nashr ko’rsatadi
Chaμμha saag (Oltinchi Kengashi) Tipiμaka yana ±. hajmining nomlari ko’rsatib qo’shimchasi “-p ± 1/4i” bilan, kursiv bilan ko’rsatiladi
hajmi ancha commentarial adabiyoti ko’ra, ildiz Tipiμaka bir qismidir. Bu reja faqat root hajmi berilgan.
Shuni yodda tuting: Bu kitoblar gari yozuvida ± Devan faqat li ± R bo’lgan va sotish uchun emas.

Ingliz tili tarjima hech qanday to’siq mavjud. Qo’shimcha ma’lumot olish uchun qarang: www.tipitaka.org

vinaya Piμaka

(Uch bo’linmalari, 5 kitoblarda chop)

Sutta Vibhaaga [ikki kitob bhikkhus uchun qoidalar o’z ichiga va
bhikkhunis, jinoyatlar sakkiz darslari bayon]

Tipiμaka (uch “savat”)

Sutta Piμaka

(Besh Nik ± motam, yoki to’plamlari)

The
Sutta Piṭaka bog’liq Butdaning ta’lim mohiyatini o’z ichiga
Dhamma. Bu o’n mingdan ortiq suttas o’z ichiga oladi. Bu bo’linadi
bir to’plam; Nikāyas (A ko’p, majlis chaqirdi besh to’plamlari bir
sinf, tartib, guruhi; uyushma, do’stlik, jamoat; bir uy,
) Yashash.

Digha Nikāya
[Digha:
Digha Nikāya tomonidan berilgan eng uzun so’zlar 34 to’playdi] uzoq
Budda. Ulardan ko’p kech qo’shimchalar ekanligini turli maslahatlar bor
original korpus va shubhali haqiqiyligini.

Majjhima Nikāya
[Majjhima:
medium] Majjhima Nikāya ning budda 152 aytish to’playdi
turli masalalar bilan shug’ullanuvchi oraliq uzunligi.

Saṃyutta Nikāya
[Samyutta:
guruh] Saṃyutta Nikāya ko’ra suttas to’playdi ularning
56 sub-guruhlarida mavzu saṃyuttas chaqirdi. Dan ortiq uch mavjud
ming o’zgaruvchan uzunligi pichirlashib, lekin odatda nisbatan qisqa.

Aṅguttara Nikāya
[Ang:
omil | uttara: additionnal] Aṅguttara Nikāya yilda subdivized bo’ladi
nipātas deb nomlangan o’n sub-guruhlar, ularning har biri to’plab pichirlashib
o’sha versus bitta qo’shimcha omil numaralandırma iborat
teng nipāta. Bu, odatda, suttas minglab o’z ichiga
qisqa.

Khuddaka Nikāya
[Khuddha: qisqa,
Kichik] Khuddhaka Nikāya qisqa matnlar va bo’lgan deb hisoblanadi
Ikki soyabonlar iborat: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā va Jātaka boshqa esa, qadimiy qatlamlarini hosil
kitoblar kech qo’shimchalar va ularning haqiqiyligini yanada shubhali bo’ladi.

99) Classical Vietnamese
99) Tiếng Việt cổ điển

Phác thảo này hiển thị việc xuất bản sách trong ấn bản Devan ± Gari của
Chaľμha Saag ± yana (Hội đồng thứ sáu) Tipiūaka. Tên của các tập được hiển thị bằng chữ nghiêng với hậu tố “-p ± 1/4i” cho biết
Khối lượng là một phần của gốc Tipiūaka, chứ không phải là tài liệu bình luận. Phác thảo này chỉ liệt kê các tập lệnh gốc.
Xin lưu ý: Các sách này chỉ có trong P ± li, trong tập lệnh Devan ± gari, và không phải để bán.

Không có bản dịch tiếng Anh nào. Để biết thêm thông tin, vui lòng xem: www.tipitaka.org

Vinaya Piūaka

(Ba bộ phận, in trong 5 cuốn sách)

Sutta Vibhaaga [hai quyển sách có chứa các quy tắc cho các tỳ khưu và
Tỳ kheo ni, vạch ra tám loại tội phạm]

Tipiūaka (ba “giỏ”)

Sutta Piūaka

(Five nik ± yas, hoặc bộ sưu tập)

Các
Sutta Piṭaka chứa đựng cốt lõi của lời dạy của Đức Phật về
Pháp. Nó chứa hơn 10.000 bài kinh. Nó được chia thành
Năm bộ sưu tập được gọi là Nikāyas (Một đám đông, tập hợp, một bộ sưu tập, một
Lớp, thứ tự, nhóm; Một hiệp hội, huynh đệ đoàn, giáo đoàn; căn nhà,
trú ngụ).

Dīgha Nikāya
[Dīgha:
Dài) Kinh Dīgha Nikāya tập hợp 34 bài thuyết giảng dài nhất do
Đức Phật. Có nhiều gợi ý khác nhau mà nhiều người trong số họ là bổ sung muộn
Đến tập thể ban đầu và tính xác thực có vấn đề.

Majjhima Nikāya
[Majjhima:
Trung bình] Majjhima Nikāya thu thập 152 bài thuyết pháp của Đức Phật về
Chiều dài trung bình, giải quyết các vấn đề đa dạng.

Saṃyutta Nikāya
[Samyutta:
Nhóm] Kinh Saṃyutta Nikāya tập hợp kinh điển theo
Chủ đề trong 56 tiểu nhóm được gọi là saṃyuttas. Nó chứa hơn ba
Nghìn bài thuyết giảng có chiều dài thay đổi, nhưng nói chung tương đối ngắn.

Aṅguttara Nikāya
[Aṅg:
Yếu tố | Uttara: additionnal] Kinh Aṅguttara Nikāya được chia nhỏ trong
Mười một nhóm nhỏ gọi là nipātas, mỗi người đều tập hợp các bài giảng
Bao gồm liệt kê một yếu tố bổ sung so với
Tiền nipāta. Nó chứa hàng ngàn bài kinh mà nói chung
ngắn.

Khuddaka Nikāya
[Khuddha: ngắn,
Nhỏ] Bản văn Khuddhaka Nikāya và được coi là được
Bao gồm hai tầng: Pháp Luân, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā và Jātaka hình thành những tầng lớp cổ, trong khi các tầng khác
Sách được bổ sung muộn và tính xác thực của họ là đáng ngờ hơn.


100) Classical Welsh
100) Clasurol Cymru

Mae’r amlinelliad yn dangos cyhoeddi llyfrau yn y Devan ± rhifyn Gari-sgript y
± Chaμμha Saag Yana (Cyngor Dosbarth) Tipiμaka. Mae enwau’r cyfrolau yn cael eu harddangos mewn llythrennau italig gyda’r ôl-ddodiad “-P ± 1/4i” yn dangos
mae’r gyfrol yn rhan o’r gwraidd Tipiμaka, yn hytrach na llenyddiaeth commentarial. Mae’r amlinelliad yn rhestru’r cyfrolau gwraidd yn unig.
Noder: Mae’r llyfrau yn P ± li yn unig, yn Devan ± sgript Gari, ac nid ar werth.

Dim set o gyfieithiadau Saesneg ar gael. Am ragor o wybodaeth gweler: www.tipitaka.org

Vinaya Piμaka

(Tri rhanbarth, a argraffwyd yn 5 llyfr)

Sutta Vibhaaga [dau lyfr sy’n cynnwys rheolau ar gyfer bhikkhus a
bhikkhunis, yn amlinellu wyth dosbarth o droseddau]

Tipiμaka (tri “basgedi”)

Sutta Piμaka

(Pum Nik ± yas, neu gasgliadau)

yr
Sutta Piṭaka cynnwys hanfod addysgu y Bwdha ynghylch
y dhamma. Mae’n cynnwys mwy na deg mil suttas. Fe’i rhennir yn
pum casgliad o’r enw Nikāyas (A dyrfa, casgliad, casgliad; a
dosbarth, trefn, grŵp; cymdeithas, brawdgarwch, cynulleidfa; tŷ,
annedd).

Digha Nikāya
[Digha:
hir] Mae’r Nikāya Digha casglu 34 o’r trafodaethau hiraf a roddir gan
y Bwdha. Mae yna amryw o awgrymiadau bod llawer ohonynt yn ychwanegiadau hwyr
at y corpws gwreiddiol a dilysrwydd amheus.

Majjhima Nikāya
[Majjhima:
canolig] Mae’r Nikāya Majjhima casglu 152 disgyrsiau y Bwdha o
hyd canolradd, ymdrin â materion amrywiol.

Saṃyutta Nikāya
[Samyutta:
grŵp] Mae’r Nikāya Saṃyutta casglu’r suttas yn ôl eu
pwnc yn 56 is-grwpiau o’r enw saṃyuttas. Mae’n cynnwys mwy na thri
mil disgyrsiau o hyd amrywiol, ond yn gyffredinol yn gymharol fyr.

Aṅguttara Nikāya
[Ang:
ffactor | Uttara: additionnal] Mae’r Nikāya Aṅguttara ei subdivized yn
un ar ddeg is-grwpiau o’r enw nipātas, pob un ohonynt casglu thrafodaethau
sy’n cynnwys enumerations o un ffactor ychwanegol yn erbyn rhai’r
nipāta cynsail. Mae’n cynnwys miloedd o suttas sydd fel arfer
byr.

Khuddaka Nikāya
[Khuddha: byr,
bach] Mae’r Nikāya Khuddhaka testunau byr ac yn cael ei ystyried fel bod yn
cynnwys dwy stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā a Jātaka ffurfio’r strata hynafol, tra bod eraill
llyfrau yn ychwanegiadau hwyr ac mae eu dilysrwydd yn fwy amheus.

101) Classical Xhosa
101) Classical isiXhosa

Le lesishwankathelo ubonisa ukupapashwa iincwadi kwi Devan ± సెన్సరు isivamvo-elishicilelwe edition le
Chaμμha Saag ± yana (Sixth Council) Tipiμaka. Amagama imiqulu zixhonyiwe bukekela kunye isimamva “-p ± 1/4i” ebonisa
le ncwadi yinxalenye ingcambu Tipiμaka, kunokuba uncwadi commentarial. Le lesishwankathelo lidwelisa imiqulu ingcambu kuphela.
Nceda uqaphele: Le ncwadi sele P ± li kuphela, e Devan ± సెన్సరు isivamvo script, kwaye ayithengiswa.

Akukho isethi iinguqulelo IsiNgesi luyafumaneka. Ukufumana ingcaciso engaphezulu nceda ubone: www.tipitaka.org

Vinaya Piμaka

(Amaqela amathathu, yashicilelwa ezincwadini 5)

Sutta Vibhaaga [iincwadi ezimbini equlathe imithetho bhikkhus kunye
bhikkhunis, ecacisa iindidi ezisibhozo izono]

Tipiμaka ( “iingobozi” ezintathu)

Sutta Piμaka

(Five Nik ± Yas, okanye ingqokelela)

the
Sutta Piṭaka iqulethe bubuntu imfundiso Buddha malunga
i Dhamma. Iqulethe suttas ngaphezu kwamawaka alishumi. It is mbaxa
iingqokelela ezintlanu ebizwa Nikāyas (A indimbane, nesikhungu sabantu, ingqokelela; a
iklasi, umyalelo, iqela; umbutho, abo bakwinkonzo, yebandla; indlu,
yokuhlala).

Dīgha Nikāya
[Dīgha:
elide] I Dīgha Nikāya uhlanganisa 34 iintetho elide wawiswa
i Buddha. Kukho amacebo ezahlukahlukeneyo ukuba abaninzi kubo ezongeziweyo emva kwexesha
ukuya corpus yoqobo kunye sobunyani ethandabuzekayo.

Majjhima Nikāya
[Majjhima:
medium] I Majjhima Nikāya uhlanganisa 152 iintetho likaBuddha
ubude eliphakathi, ukujongana nemiba eyahlukeneyo.

Saṃyutta Nikāya
[Samyutta:
iqela] I Saṃyutta Nikāya Ekubabutheni suttas ngokwendlela yabo
ndaba sub-kumaqela 56 ebizwa saṃyuttas. Iqulethe ezingaphezu kwezintathu
amawaka iintetho zobude bume, kodwa ngokubanzi nje elingephi.

Aṅguttara Nikāya
[Ang:
factor | uttara: additionnal] I-Aṅguttara Nikāya le subdivized ku
sub-Amaqela elinanye ekuthiwa nipātas, ngamnye kubo ukuqokelela iintetho
eliquka enumerations of factor elinye xa kuthelekiswa nezo
Zibe nipāta. Iqulethe amawaka suttas ezivele
elifutshane.

Khuddaka Nikāya
[Khuddha: emfutshane,
amancinci] I Khuddhaka Nikāya iitekisi ezimfutshane kwaye igqalwa njengoko kuye
yakhiwa stratas ezimbini: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā kunye Jātaka NdinguMenzi iyaxela yamandulo, lo gama abanye
iincwadi ezongeziweyo emva kwexesha bombhalo yabo athandabuzekayo ngakumbi.

102) Classical Yiddish
102) קלאסישע ייִדיש

דעם אַוטליין דיספּלייז די ויסגאַבע פון ​​ביכער אין די דעוואַן ± גאַרי-שריפט אויסגאבע פון ​​די
טשאַμμהאַ סאַאַג ± יאַנאַ (זעקסט קאָונסיל) טיפּיμאַקאַ. די נעמען פון די וואַליומז זענען געוויזן אין ייטאַליקס מיט די סופפיקס “-P ± 1/4י” ינדאַקייטינג
דער באַנד איז אַ טייל פֿון דער שורש טיפּיμאַקאַ, אלא ווי קאָממענטאַריאַל ליטעראַטור. דעם אַוטליין רשימות די שורש וואַליומז בלויז.
ביטע טאָן: דאס ביכער זענען אין פּ ± לי בלויז, אין דעוואַן ± גאַרי שריפט, און זענען נישט פֿאַר פאַרקויף.

ניט קיין שטעלן פון ענגליש איבערזעצונגען איז בנימצא. פֿאַר ווייַטער אינפֿאָרמאַציע ביטע זען: www.tipitaka.org

ווינייַאַ פּיμאַקאַ

(דריי דיוויזשאַנז, געדרוקט אין 5 ביכער)

סוטטאַ וויבהאַאַגאַ [צוויי ביכער מיט כּללים פֿאַר די בהיקכוס און
בהיקכוניס, אַוטליינינג אַכט קלאסן פון עבירות]

טיפּיμאַקאַ (דרייַ “קערב”)

סוטטאַ פּיμאַקאַ

(Five Nik ± Yas, אָדער זאמלונגען)

די
סוטטאַ פּיṭאַקאַ כּולל די עסאַנס פון דער בודאַ ס לערנען וועגן
די דהאַממאַ. עס כּולל מער ווי צען טויזנט סוטטאַס. עס איז צעטיילט אין
פינף זאמלונגען גערופֿן ניקāיאַס (א המון, פאַרזאַמלונג, אַ זאַמלונג; אַ
קלאַס, סדר, גרופּע; אַ פאַרבאַנד, פראַטערניטי, עולם; אַ הויז,
וווינונג).

דīגהאַ ניקāיאַ
[דīגהאַ:
לאַנג] די דīגהאַ ניקāיאַ זאמלט 34 פון די לאָנגעסט דיסקאָורסעס געגעבן דורך
דער בודאַ. עס זענען פאַרשידן הינץ אַז פילע פון ​​זיי זענען שפּעט אַדישאַנז
צו דער אָריגינעל קאָרפּוס און פון פּראָבלעמאַטיש אָטאַנטיסיטי.

מאַדזשדזשהימאַ ניקāיאַ
[מאַדזשדזשהימאַ:
מיטל] די מאַדזשדזשהימאַ ניקāיאַ זאמלט 152 דיסקאָורסעס פון דער בודאַ פון
ינטערמידייט לענג, דילינג מיט דייווערס ענינים.

סאַṃיוטטאַ ניקāיאַ
[סאַמיוטטאַ:
גרופּע] די סאַṃיוטטאַ ניקāיאַ זאמלט דער סוטטאַס לויט צו זייער
ונטערטעניק אין 56 סאַב-גרופּעס גערופֿן סאַṃיוטטאַס. עס כּולל מער ווי דרייַ
טויזנט דיסקאָורסעס פון בייַטעוודיק לענג, אָבער בכלל לעפיערעך קורץ.

אַṅגוטטאַראַ ניקāיאַ
[די:
פאַקטאָר | וטטאַראַ: אַדדיטיאָננאַל] די אַṅגוטטאַראַ ניקāיאַ איז סובדיוויזעד אין
עלף סאַב-גרופּעס גערופֿן ניפּāטאַס, יעדער פון זיי צונויפקום דיסקאָורסעס
קאַנסיסטינג פון ענומעראַטיאָנס פון איינער נאָך פאַקטאָר קעגן יענע פון ​​די
פּרעסידאַנט ניפּāטאַ. עס כּולל טויזנטער פון סוטטאַס וואָס זענען בכלל
קורץ.

כודדאַקאַ ניקāיאַ
[כודדהאַ: קורץ,
קליין] די כודדהאַקאַ ניקāיאַ קורץ טעקסטן און איז באטראכט ווי שוין
קאַמפּאָוזד פון צוויי סטראַטאַס: דהאַממאַפּאַדאַ, ודāנאַ, יטיוווטטאַקאַ, סוטטאַ ניפּāטאַ,
טהעראַגāטהā-טהערīגāטהā און דזשāטאַקאַ פאָרעם די אלטע שיכטן, בשעת אנדערע
ביכער זענען שפּעט אַדישאַנז און זייער אָטאַנטיסיטי איז מער פּראָבלעמאַטיש.

103) Classical Yoruba

103) Classical Yorùbá

Eleyi ìla han ni atejade ti awọn iwe ninu awọn Devan ± gari-akosile àtúnse ti awọn
Chaμμha Saag ± yana (Kẹfà Council) Tipiμaka. Awọn orukọ ti awọn ipele ti wa ni han ni italics pẹlu awọn suffix “-p ± 1/4i” nfihan
awọn iwọn didun ni ara awọn root Tipiμaka, dipo ju commentarial litireso. Eleyi ìla awọn akojọ ti awọn root ipele nikan.
Jọwọ ṣe akiyesi: Awọn wọnyi ni iwe ni o wa ni P ± Li nikan, ni Devan ± gari akosile, ati ni o wa ko fun tita.

Ko si ṣeto ti English ogbufọ wa. Fun alaye siwaju sii jọwọ wo: www.tipitaka.org

Vinaya Piμaka

(Mẹta ìpín, tejede ni 5 awọn iwe ohun)

Sutta Vibhaaga [meji awọn iwe ohun ti o ni awọn ofin fun awọn bhikkhus ati
bhikkhunis, ilanasile mẹjọ kilasi ti ẹṣẹ]

Tipiμaka (meta “agbọn”)

Sutta Piμaka

(Marun Nik ± yas, tabi collections)

awọn
Sutta Piṭaka ni awọn lodi ti awọn Buddha ẹkọ nipa
awọn Dhamma. O ni diẹ ẹ sii ju ẹgbẹrún mẹwàá suttas. O ti wa ni pin ni
marun collections ti a npe ni Nikāyas (A ọpọlọpọ, assemblage; a gbigba; a
kilasi, ibere, Ẹgbẹ; ohun sepo, fraternity, ijọ; ile kan,
gbé).

Dīgha Nikāya
[Dīgha:
gun] The Dīgha Nikāya kó 34 ti o gunjulo discourses fun nipasẹ
awọn Buddha. Nibẹ ni o wa orisirisi tanilolobo wipe ọpọlọpọ awọn ti wọn wa ni pẹ afikun
si awọn atilẹba koposi ati ti hohuhohu ododo.

Majjhima Nikāya
[Majjhima:
alabọde] The Majjhima Nikāya kó 152 discourses ti awọn Buddha of
agbedemeji ipari, awọn olugbagbọ pẹlu Oniruuru ọrọ.

Saṃyutta Nikāya
[Samyutta:
Ẹgbẹ] The Saṃyutta Nikāya kó awọn suttas gẹgẹ bi
koko ni 56 iha-ẹgbẹ ti a npe ni saṃyuttas. O ni diẹ ẹ sii ju meta
ẹgbẹrun discourses ti ayípadà ipari, sugbon gbogbo jo kukuru.

Aṅguttara Nikāya
[Awọn:
ifosiwewe | uttara: additionnal] The Aṅguttara Nikāya ti wa ni subdivized ni
mọkanla iha-ẹgbẹ ti a npe ni nipātas, kọọkan ti wọn kó discourses
wa ninu enumerations ti ọkan afikun ifosiwewe dipo awon ti awọn
precedent nipāta. O ni egbegberun ti suttas eyi ti o wa ni gbogbo
kukuru.

Khuddaka Nikāya
[Khuddha: kukuru,
kekere] The Khuddhaka Nikāya kukuru ọrọ si ti wa ni ka bi ti
kq meji stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā ati Jātaka dagba awọn atijọ strata, nigba ti awọn miiran
iwe ni o wa pẹ awọn afikun ati awọn won ti ododo jẹ diẹ hohuhohu.

104) Classical Zulu
104) Zulu Classical

Lokhu uhlaka ubonisa kushicilelwa kwetincwadzi Devan ± edition Gari-script we
Chaμμha Saag ± yana (Sixth Council) Tipiμaka. Amagama amavolumu ziboniswa omalukeke ne isijobelelo “-p ± 1/4i ‘okubonisa
ivolumu kuyingxenye impande Tipiμaka, kunokuba izincwadi commentarial. Lokhu uhlaka libala amavolumu impande kuphela.
Sicela uqaphele: Lezi izincwadi e P ± li kuphela, e Devan ± Gari zombhalo, futhi akuzona ukudayiswa.

Alukho zesiNgisi iyatholakala. Ukuze uthole ukwaziswa okwengeziwe sicela ubone: www.tipitaka.org

Vinaya Piμaka

(Ukwahlukana amathathu, elanyatheliswa ngo-izincwadi 5)

Sutta Vibhaaga [izincwadi ezimbili eziqukethe imithetho bhikkhus futhi
bhikkhunis, ezichaza amakilasi eziyisishiyagalombili amacala]

Tipiμaka ( “obhasikidi” ezintathu)

Sutta Piμaka

(Five nik ± Yas, noma amaqoqo)

I
Sutta Piṭaka iqukethe okushiwo nemfundiso Buddha sika mayelana
the Dhamma. Iqukethe suttas engaphezu kweyishumi ayizinkulungwane. Ihlukaniswe e
amaqoqo amahlanu ngokuthi Nikāyas (Uquqaba, assemblage; iqoqo; a
ekilasini, ukuze, iqembu; inhlangano, welibhola letinyawo, ibandla; indlu,
abahlala).

Dīgha Nikāya
[Dīgha:
eside] I Dīgha Nikāya ebutha 34 we izinkulumo omude kunayo yonke eyanikezwa
Buddha. Kukhona Amacebo ahlukahlukene ukuthi abaningi babo bangabantu izithasiselo ngasekupheleni
kuya Corpus yasekuqaleni futhi bobuqiniso womuntu ongabazisayo.

Majjhima Nikāya
[Majjhima:
naphakathi] I Majjhima Nikāya ebutha 152 izinkulumo Buddha of
Ubude Lesisemkhatsini, ezikhuluma ngezindaba ezihlukahlukene.

Saṃyutta Nikāya
[Samyutta:
iqembu] I Saṃyutta Nikāya ubutha suttas ngokwezenzo zayo
kuncike e-sub-ngamaqembu 56 ngokuthi saṃyuttas. Iqukethe ezingaphezu kwezintathu
ayizinkulungwane izinkulumo obuphelele variable, kodwa ngokuvamile esifushane.

Aṅguttara Nikāya
[Ang:
isici | uttara: additionnal] I Aṅguttara Nikāya is subdivized e
nanye sub-maqembu ngokuthi nipātas, yilowo nalowo kubo kubutsela izinkulumo
ehlanganisa enumerations isici eyengeziwe kuqhathaniswa nalabo we
sandulela nipāta. Iqukethe izinkulungwane suttas okuyizinto ngokuvamile
esifushane.

Khuddaka Nikāya
[Khuddha: esifushane,
encane] I Khuddhaka Nikāya ematheksthi lamafisha futhi kubhekwa njengento kwaba
eyakhiwa stratas ezimbili: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā futhi Jātaka yakha kwezakhi lasendulo, ngenkathi ezinye
izincwadi anezele sekwephuzile futhi ubuqiniso balo okungabazekayo ngaphezulu.


http://velivada.com/…/saffronisation-dr-ambedkar-memorial-…/

Saffronisation of Dr Ambedkar Memorial Park, Lucknow – BJP to Install Maharana Pratap and Prithviraj Chauhan Statues


Since coming to power in Uttar Pradesh by distorting, rigging and
tampering the fraud EVMs, Yogi Adityanath led BJP/RSS has failed to
protect SC/STs-Muslims and atrocities on them have increased day by day.
Now, Yogi Adityanath is ready to attack SC/ST-Bahujan history with his
evil plans.

In 2008, BSP
government had built Dr. Ambedkar Memorial Park (Bhimrao Ambedkar
Samajik Parivartan Sthal) in Lucknow, giving the right place to
SC/ST-Bahujan heroes which have been denied for centuries. Statues and
information about Dr. Ambedkar, Kanshi Ram, Ramabai Ambedkar,
Chhatrapati Shahuji Maharaj, Kabir Das, Sant Ravidas, Jyotiba Phule,
Birsa Munda, Narayana Guru and Guru Ghasidas etc were provided at the
Dr. Ambedkar Memorial Park in Lucknow.

Yogi Adityanath led BJP
(Bahuth Jiyadha Psychopath)’s Murderers of democratic institutions
(Modi) is busy destroying the SC/ST-Bahujan history. A few days ago,
Manyawar Kanshi Ram Eco Park was set on fire, which destroyed the park
and now BJP/RSS psychopaths is saffronizing Dr Ambedkar Memorial Park.
Cabinet minister in Yogi bhogi, rohi, desh drohi Adityanath , Om Prakash
Rajbhar has decided to put up statues of Suhel Dev Rajbhar at Dr.
Ambedkar Memorial Park. Minister has proposed to put 2 statues of Suhel
Dev Rajbhar, one inside the Dr Ambedkar Park and another outside.


BJP/RSS psychopaths of Uttar Pradesh has decided to install a bronze
statue of Suhel Dev Rajbhar, 16-18 feet tall, inside the Ambedkar
Memorial. Another statue of Suhel Dev Rajbhar, in white marble, will be
placed on a platform outside the memorial, the report says.

Read - Casteist Verses from Manusmriti - Law Book of Hindus


Further, the minister is planning to install statues of Maharana Pratap
and Prithviraj Chauhan at the Dr Ambedkar Memorial Park. It’s a height
of appropriation of SC/ST-Bahujan history! These are attempts by RSS/BJP
to grab Dr Ambedkar Memorial Park and use it for its own propaganda.


We wouldn’t be surprised if slowly and slowly RSS/BJP replace all the
statues of SC/ST-Bahujan heroes with some fictitious characters and turn
Dr Ambedkar Memorial Park into some Brahminical temple and start
earning money!

Dr Ambedkar Memorial Park was the dream project of
BSP chief Mayawati and an attempt to preserve SC/ST-Bahujan history but
RSS/BJP psychopaths of Uttar Pradesh is distorting the whole plan and
park.

http://velivada.com/…/hatred-belly-manyawar-kanshi-ram-eco…/

Hatred in the Belly – Manyawar Kanshi Ram Eco Park Lucknow Set on Fire

No Brahminical media covered the news of Manyawar Kanshi Ram Eco Park
which was set on fire by some psychopaths. After coming to power in
Uttar Pradesh, attacks on SC/STs and Muslims have increased many times.

Manyawar Shri Kanshiram Ji Green (Eco) Garden was constructed during
the BSP government that gave right place to SC/ST-Bahujan history, which
has been ignored by the brahminical society.

Mayawati sworn in
as CMOn 3rd June 2017, Manyawar Kanshi Ram Eco Park in Lucknow was set
on fire by psychopaths, who don’t want to see SC/STs progress. 3rd June
is an important day in the history of SC/ST-Bahujans because 3rd June
1995 is the day when BSP chief Mayawati became the chief minister of
Uttar Pradesh for the first time. So, there seems a big conspiracy
behind setting Manyawar Kanshi Ram Eco Park on fire. It is an attack on
the Dalit-history and attempts to destroy our history. In the past,
RSS/BJP psychopaths had picked 6th December, death anniversary of
Babasaheb Ambedkar to destroy Babri Masjid.

Manyawar Kanshi Ram Eco Park covers around 112 acres area and is next to Dr Ambedkar Park in Lucknow.

Yogi/bhogi/rohi/desh drohi Adityanath led BJP government that gobbled
the Master Key by tampering, distorting and rigging the fraud EVMs has
failed to provide the safe environment for SC/STs. Manyawar Kanshi Ram
Eco Park kept on burning for hours and hours but no action from
Adityanath was taken in this matter. No fire brigades vehicles were
seen near the fire. It was clear that BJP (Bahuth Jiyadha Psychopaths)
is not interested in protecting and providing any safety to SC/STs,
SC/STs history and is interested in destroying SC/STs.


On
3rd June 2017, Manyawar Kanshi Ram Eco Park in Lucknow was set on fire
by goons. 3rd June 1995 is the day when BSP chief Mayawati became the
CM.

http://velivada.com/2017/06/06/brahminical-media-dalit/

SC/STs Don’t Sit or Stand with Brahminical Media, Build Your Own Media

All these 1% intolerant, violent, militant number 1 terrorists of the
world shooting, lynching, lunatic, mentally retarded chitpavan brahmins
cannibal psychopaths who are now coming out in support of NDTV were
sleeping when Saharanpur happened, in which 100s of SC/STs houses were
burnt, SC/STs were killed and young innocent SC/STs’ children were
thrown into the fire by so-called upper castes.Brahminical media who
were referred as PRESSTITUTES by the BJP is clever and knows how to
play with SC/STs.

They ask us to sit and we sit, they ask us to stand and we stand. What they think we are?

They use us like pawns and after using throw us out. It’s brahmins game
of dominance over others and what we get out of these – standing and
sitting and fighting for them? Nothing. Till when we will keep on
sitting and standing with brahminical media and they will keep on
ignoring us? Isn’t it a high time that SC/STs build their own media?

Read also – What Is The Caste of Indian Media? No Surprises!

Before we stand or sit with any of the brahminical media, we need to
ask what percentage of their staff and owners are SC/STs? Numbers would
be negligible so why care brahmins fighting among each other? Let them
fight and we must concentrate on building our own media.

What is
the difference between NDTV, Aaj Tak, Times or ABP news? All are owned
by brahmin-banias and they all ignore SC/ST and minority communities.
NDTV was the one that also helped BJP win in Uttar Pradesh with its
propaganda. Why shall we care?

One of the biggest English
newspapers, The Times of India is run by Jains and another Hindustan
Times is run by Birla, belonging to bania community, Indian Express
newspaper is also run by banias, Danik Jagran and Danik Bhaskar
Newspapers also run by bania, Hindustan and Amar Ujala newspapers also
owned by banias. Zee TV owned by banias. The Hindu newspaper is owned by
brahmins (Kasturi Iyengar family)

According to 2006 research
report, Indian media lacks social diversity and it doesn’t reflect the
social profile of the country. Mainly Hindu so called upper caste men
dominate in the media houses. They constitute around 8 % of India’s
population but among the key decision makers of the national media,
their share is as high as 71 %.

Read also – Brahminical Media Loves SC Students Committing Suicide, Not SC/ST Toppers

What was NDTV’s stand when media gag was imposed on Kashmir or media
gag was put on Scheduled Caste Judge, Justice Karnan fighting for the
discrimination and corruption in the judiciary? Why didn’t NDTV come
forward at that time? Instead, NTDV created false equivalences when
media gag was imposed on Kashmir and balanced the killings and violation
of human rights by armed forced with stories of ‘ our jawans and
separatists’. So, now trying to say that NDTV is for freedom when your
boss is raided by CBI and it will fight against the forces denying
freedom of speech is a lie.

NDTV and BJP are fighting a friendly
match only; nothing is going to happen to NDTV and will gain more
support and sympathy from ignorant like us. NDTV is one of those
channels that was supporting and giving BJP majority in Uttar Pradesh.
NDTV is the same channel in which brahmin Kanhaiya Kumar (JNU student)
is promoted. Rohit Vemula’s family is ignored while brahmins are
promoted. Why?

Read also – Manu-stream Media Ignored Bhim Army’s Jantar Mantar Rally, Lakhs Participated

NDTV is the main ideologue of brahmins and the rest of the channels are
relaying the agenda set by NDTV. NDTV thus RSS of media and other
channels are bajrangis. The biggest RSS ideologue is Ravish Kumar who
will make a program narrative in such a way all what RSS has to convey
will be transmitted through debates.

It is because of channels
like NDTV that our media has not been allowed to come up, at least from a
TV point of view. Brahmins cannot ban NDTV as they need it have at
least one face of media as secular; else the baton will pass to others.

This is their game.

How many SC/ST/OBC staff does NDTV have?

What have they done to Annihilate Caste? Merely bringing 1-2 people from us to talk is no big thing.

“The break-up of the Caste system is bound to adversely affect the
Brahmin caste. Having regard to this, is it reasonable to expect that
the brahmins will ever consent to lead a movement, the ultimate result
of which is to destroy the power and prestige of the brahmin caste? Is
it reasonable to expect the secular brahmins to take part in a movement
directed against the priestly brahmins? In my judgment, it is useless to
make a distinction between the secular brahmins and priestly brahmins.
Both are kith and kin. They are two arms of the same body, and one is
bound to fight for the existence of the other.”

– Dr. Babasaheb Ambedkar, Annihilation of Caste

— By Vinay Shende and Velivada Team


Brahminical
media asks us to sit and we sit, Brahminical media asks us to stand and
we stand. What Brahminical media think we are?

http://velivada.com/…/police-misusing-national-security-ac…/
UP Police Misusing National Security Act and Gangster Act to Harass SC/STs-Muslims

Invoking National Security Act (1980) and Gangster Act in UP to protect
smuggling and slaughtering of cows is anti-humanity and anti-national.

The UP Police chief has directed the police departments in UP to book
people involved in smuggling and slaughtering cows must be booked under
the NSA and Gangster Act. The state is going to extreme ends to protect
cows, but similar initiatives were never seen by the 1% intolerant,
violent, militant, number 1 terrorists of the world shooting, lynching
chitpavan brahmin cannibal psychopaths RSS (Rakshasa Awayam Sevaks) to
protect citizens of this country.

The laws are meant for the
protection of human beings/citizens, but the UP psychopath
yogi/bhogi.rohi/desh drohi’s priority is not protection of citizens,
mostly those targets of the hate crime by the steath, shadowy,
discriminatory hindutva cult anti-nationalists. For them, the hold on
power is the most important and they are ready to resort to any means
which will sustain their hold on power.
Protecting cows with the
National Security Act is the mockery of entire security issues in the
country. How the slaughtering and smuggling cows threatens nation?

It makes no sense. India’s internal security threats are rising because
of the misuse of this Act. The RSS/BJP psychopaths is for the cows, by
the Sanghis (Kacchawala), and of the Sanghis. The priority of the
RSS/BJP is reduced to the length of the shorts they wear in their
parades. In fact, the RSS/BJP has become the greatest threat to internal
security of this country.

Since the RSS/BJP psychopaths gobbled
power by tampering the fraud EVMs, each and every day some cases of
violence against the SC/STs, Minorities, and women are being reported.
It is not the case that the violence was not there in the previous
regime. It was. But it was the part of stateless actors who launched
violence because of their religious and caste conditioning of 2000
years. India came into being 60 years back just to reverse this 2000
years trend and the Constitution of India made laws that will end the
2000 years mentality steeped in the stupid religious values and the
caste system.

Read - Nehru Insulted Dr. Ambedkar for Asking Help to Publish The Buddha and His Dhamma

It was the recipe and path towards creating new India based on
humanity, respect, and reverence for everybody. New India where everyone
will be free and equal. New India where no one will be judged by the
caste, gender, and community. The current situation of violence is
serious because the state is becoming the vehicle to unleash terror on
India’s citizens.

The UP Yogi/bhogi/roghi/desh drohi Adityanath
is a known hate criminal who has been booked several times for
instigating violence. He cried in the Lower House of the Parliament when
he was booked like a child. He runs a militant outfit, euphemistically
called “Hindu Yuva Vahini”, which can also be called “Thakur Pride
Vahini”. It is perpetuating crimes against the SC/STs. Remember
Saharanpur.

The state should never side with the cultural
terrorism, but the irony of the moment is this: it is the cultural
terrorism that brought them to power they think. The cultural terrorism
is against the Constitution of India and anything against the
constitution of India is anti-national and a threat to the security of
India. The UP Police have become anti-national and it is now perhaps the
biggest threat to citizens in UP, particularly the SC/STs and the
Muslims. India was never divided so much politically, the way the
hindutva cult terrorist are trying to do. Another irony of Indian
society is this: It is divided into castes and those who are exploited
due to caste are not ready to unite against the common oppressor, but
the people divided by the caste can be politically and culturally added
up to create a draconian state that further oppresses them.

Read - An Angry Student’s Letter to the Professors of TISS on TISS’s Decision to End SC/ST/OBC Scholarships

It is becoming clear that the human right activists in India have not
only to battle against the 2000 years old cultural terrorism, but also
against the state that is increasingly sponsoring the cultural
terrorism. It has become so clear after the UP Police Chief’s invocation
of the draconian laws to protect the cows.

Author – Mangesh Dahiwale, Human Rights Activist


Invoking
National Security Act (1980) and Gangster Act in UP to protect
smuggling and slaughtering of cows is anti-humanity and anti-national.

http://velivada.com/…/casteist-quotes-verses-manusmriti-la…/

Casteist Verses from Manusmriti – Law Book of Hindus

Manu divides Hindus into four varnas i.e. casteism. He not only divide
Hindus into four varnas, he also grades them. Besides prescribing rank
and occupation Manu grants privilege to swarnas and imposes penalties on
the shudras.The status of the Shudras in the Hindu society as
prescribed by Manu the Law-giver and the Architect of Hindu society.
There are so many Codes of the Manu Smriti against the Shudras which are
below:

For the welfare of humanity the supreme creator
Brahma, gave birth to the Brahmins from his mouth, the Kshatriyas from
his shoulders, the Vaishyas from his thighs and Shudras from his feet.
(Manu’s code I-31,)
God said the duty of a Shudra is to serve
the upper varnas faithfully with devotion and without grumbling. (Manu
1-91) Manu is not satisfied with this. He wants this servile status of
the Shudras to be expressed in the names and surnames of persons
belonging to that community. Manu says:
Let the first part of a
Brahman’s name denote something auspicious, a Kshatriya’s be connected
with power, and a Vaishyas with wealth but a Shudra’s express something
contemptible. (Manu II. 31.)
The second part of a Brahmin’s name
shall be a word implying happiness, of a Kshatriya’s (a word) implying
protection, of a Vaishya’s a term expressive of thriving and of a
Shudra’s an expression denoting service. (Manu II. 32.)
A hundred year old Kshatriya must treat a ten year old Brahmin boy as his father. (Manu 11-135)
The Brahmin should never invite persons of other varnas for food.
In case, the latter begs the Brahmin for food, the Brahmin may give them
some left-over. Even these left-over must be served not by the Brahmin
but by his servants outside the house. (Manu II2).
He who
instructs Shudra pupils and he whose teacher is a Shudra shall become
disqualified for being invited to a shradha. (Manu III. 156.)
A
Shudra is unfit of receive education. The upper varnas should not impart
education or give advice to a Shudra.It is not necessary that the
Shudra should know the laws and codes and hence need not be taught.
Violators will go to as amrita hell. (Manu IV-78 to 81)
“Let him not dwell in a country where the rulers are Shudras.” (Manu IV. 61)
He must never read the Vedas in the presence of the Shudras. (Manu IV. 99.)
Any country, where there are no Brahmins, of where they are not
happy will get devastated and destroyed. (Manu VIII-20 to 22)
A
Brahmana who is only a Brahman by decent i.e., one who has neither
studied nor performed any other act required by the Vedas may, at the
king’s pleasure, interpret the law to him i.e., act as the judge, but
never a Shudra (however learned he may be). (Manu VIII. 20.)
The
Kingdom of that monarch, who looks on while a Shudra settles the law,
will sink low like a cow in the morass. (Manu VIII. 21.)
Any
Brahmin, who enslaves or tries to enslave a Brahmin, is liable for a
penalty of no less than 600 PANAS. A Brahmin can order a Shudra to serve
him without any remuneration because the Shudra is created by Brahma to
serve the Brahmins. Even if a Brahmin frees a Shudra from slavery the
Shudra continues to be a slave as he is created for slavery. Nobody has
the right to free him. (Manu VIII-50,56 and 59)
A Shudra who
insults a twice born man with gross invectives shall have his tongue cut
out; for he is of low origin. (Manu VIII. 270.)
If he mentions
the names and castes of the (twice born) with contumely, an iron nail,
ten fingers long, shall be thrust red hot into his mouth. (Manu VIII.
271.)
If a Shudra arrogantly presumes to preach religion to
Brahmins, the king shall have poured burning oil in his mouth and ears.
Manu VIII. 272.)
A Shudra who has an intercourse with a woman of
the higher caste guarded or unguarded shall be punished n the following
manner; if she was unguarded, he loses the offending part; if she was
guarded then he should be put to death and his property confiscated.”
(Manu VIII. 374.)
A Brahman may compel a Shudra, whether bought
or unbought, to do servile work for he is created by the creator to be
the slave of a Brahmana. (Manu VIII. 413.)
No Shudra should have
property of his own, He should have nothing of his own. The existence
of a wealthy Shudra is bad for the Brahmins. A Brahman may take
possession of the goods of a Shudra. (ManuVIII-417 & X129)
A
Brahman may seize without hesitation, if he be in distress for his
subsistence, the goods of his Shudra. The Shudra can have only one
occupation. This is one of the inexorable laws of Manu. says Manu. (Manu
VIII. 417)
A Shudra who wants to just fill his stomach may
serve a Vaishya. If he wants a permanent means of living he can serve a
Kshatriya. But if he wants to go to heaven or wants higher or superior
birth in the next generation he must serve a Brahmin. (ManuIX334 &
335)
The most sacred duty of a Shudra is to serve the Brahmins,
always, reciting the words “Brahman” with utmost devotion. Such a Shudra
will get salvation. Otherwise he will die a worst death and will go to
the worst hell. (Manu X-121)
But let a (Shudra) serve Brahmans,
either for the sake of heaven, or with a view to both (this life and the
next) for he who is called the servant of a Brahman thereby gains all
his ends. (Manu X. 122.)
The service of Brahmans alone is
declared (to be) an excellent occupation for a Shudra for whatever else
besides this he may perform will bear him no fruit. (Manu X. 123.)

They must allot to him out of their own family (property) a suitable
maintenance, after considering his ability, his industry, and the number
of those whom he is bound to support. (Manu X. 124.)
Brahmins to give Shudras food leftovers, old torn clothes, spoiled grain and old utensils (Manu X-125)
No superfluous collection of wealth must be made by a Shudra, even
though he has power to make it, since a servile man, who has amassed
riches, becomes proud, and, by his insolence or neglect, gives pain to
Brahmins. (Manu X. 129.
A Brahmin shall never beg from a Shudra,
property for (performing) a sacrifice i.e., for religious purposes. All
marriages with the Shudra were prescribed. Marriage with a woman
belonging to any of three other classes was forbidden.

Read also – Some Excerpts from Manusmriti – Law Book of Hindus

A Shudra was not to have a connection with a woman of the higher
classes and an act of adultery committed by a Shudra with her was
considered by Manu to be an offence involving capital punishment. (Manu
XI. 24.)1, 2 ,3, 4In the matter of acquiring learning and knowledge
Manu’s successors went much beyond him in the cruelty of their
punishment of the Shudra for studying the Veda. For instance, Katyayana
lays down that if a Shudra over heard the Veda or ventured to utter a
word of the Veda, the king shall cut his tongue in twain and pour hot
molten lead in his ear. Manu’s law book and its strict compliance by the
Brahmans, it may be summarized that men and women are not born equal.
There is no room for individual merit and no consideration of individual
justice. If the individual has the privilege, it is not because it is
due to his/her personally. The privilege goes with class, and if it is
his/her good luck to enjoy it, he/she is destined to be born in the
privileged class. On the other hand, if an individual is suffering in a
class, it is because he belongs to that class. Thereby, logically
speaking from Manusmriti’s point of view, the suffering of Shudras and
women is because of their being part of their caste and sex
respectively. Manu’s ‘social order’ breeds ‘social out-caste,’ which in
turn dishes out ‘social injustice’ to the underprivileged. Narda’s
‘Smriti’ (law book), openly advocate slavery, but since Varnashram (a
creation of caste system by the Manu) was critical and deviously
interwoven into religion, to subjugate the Shudras through superstitions
like opium to an addict, the Brahmans let the slaves die.”

References: 1. Dr.Babasahib Saheb Ambedkar, Writings and Speeches, Vol. 5, Page 113 to 115;

2. Kovena, Toward Emancipation, Page 57, 62;

3. S.L.Shashtri, Manu Simiri ki Shav Preksha, concluded, Page 54 to 155;

4. Author Coke Burnale, Hindu Polity (The Ordinances of Manu)
concluded. 5. G.S.Thind, Our Indian Sub Continent Heritage, Page 145;

5. Casteism: The Eighth Worst Wonder by Dr. S. L. Virdi, Pages-39-43)
Read - Some Excerpts from Manusmriti – Law Book of Hindus


What
Manusmriti says? Read the casteist and discriminating quotes and verses
from the Manusmriti, law book of Hindus that they follow religiously.

http://velivada.com/…/why-go-for-conversion-speech-by-dr-b…/

Why Go For Conversion? – Speech by Dr. B. R. Ambedkar

In 1935 at Nasik district, Maharashtra, Dr.Babasaheb Ambedkar had
declared his firm resolve to change his religion. He had declared that
he was born as a Hindu but will not die as Hindu. About a year later, a
massive Mahar conference was held on May 30 and 31, 1936, in Mumbai, to
access the impact of that declaration on Mahar masses. In his address to
the conference, Dr.Ambedkar expressed his views on conversion in an
elaborate, well- prepared and written speech in Marathi. Here is an
English translation of that speech by Mr.Vasant Moon, OSD to the
committee of Govt. of Maharashtra for publication of Writings &
speeches of Dr. B. R. Ambedkar

Conversion is not a game of
children. It is not a subject of entertainment. It deals with how to
make man’s life successful. Just as a boatman has to make all necessary
preparations before he starts for voyage, so also we have to make
preparations. Unless I get an idea as to how many persons are willing to
leave the Hindu fold, I cannot start preparations for conversion.

For a common man this subject of conversion is very important but also very difficult to understand.
Class Struggle

There are two aspects of conversion; social as well as religious;
material as well as spiritual. Whatever may be the aspect, or line of
thinking, it is necessary to understand the beginning, the nature of
Untouchability and how it is practiced. Without this understanding, you
will not be able to realize the real meaning underlying my declaration
of conversion. In order to have a clear understanding of untouchability
and its practice in real life, I want you to recall the stories of the
atrocities perpetrated against you. But very few of you might have
realized as to why all this happens! What is at the root cause of their
tyranny? To me it is very necessary, that we understand it.

This
is not a feud between rival men. The problem of untouchability is a
matter of class struggle. It is the struggle between caste Hindus and
the Untouchables. That is not a matter of doing injustice against one
man. This is a matter of injustice being done by one class against
another. This “class struggle” has a relation with the social status.
This struggle indicates, how one class should keep its relation with
another class. This struggle starts as soon as you start claiming equal
treatment with others…
Conversion not for slaves

The reason
for their anger is very simple. Your behaving on par with them insults
them. The untouchability is not a short or temporary feature; it is a
permanent one .To put it straight, it can be said that the struggle
between the Hindus and the Untouchables is a permanent phenomena. It is
eternal, because the religion which has placed you at the lowest level
of the society is itself eternal, according to the belief of the Hindu
caste people. No change, according to time and circumstances is
possible. You are at the lowest rung of the ladder today. You shall
remain lowest forever. This means the struggle between Hindus and
Untouchables shall continue forever. How will you survive through this
struggle is the main question. And unless you think over it, there is no
way out. Those who desire to live in obedience to the dictates of the
Hindus, those who wish to remain their slaves, they do not need to think
over this problem. But those who wish to live a life of self-respect,
and equality, will have to think over this. How should we survive
through this struggle? For me, it is not difficult to answer this
question. Those who have assembled here will have to agree that in any
struggle one who holds strength becomes the victor. One, who has no
strength, need not expect success. This has been proved by experience,
and I do not need to cite illustration to prove it.
Three types of Strength

The question that follows, which you must now consider, is whether you
have enough strength to survive through this struggle? Three types of
strength are known to man: (i) Manpower, (ii) Finance and (iii) Mental
Strength. Which of these, you think that you possess? So far as manpower
is concerned, it is clear, that you are in a minority. In Mumbai
Presidency, the untouchables are only one-eighth of the total
population. That too unorganized. The castes within themselves do not
allow them to organize. They are not even compact. They are scattered
through the villages. Under these circumstances, this small population
is of no use as a fighting force to the untouchables at their critical
moments. Financial strength is also just the same. It is an undisputed
fact that you at least have a little bit of manpower, but finances you
have none. You have no trade, no business, no service, no land. The
piece of bread thrown out by the higher castes, are your means of
livelihood. You have no food, no clothes. What financial strength can
you have? You have no capacity to get redress from the law courts.
Thousands of untouchables tolerate insult, tyranny and oppression at the
hands of Hindus without a sigh of complaint, because they have no
capacity to bear the expenses of the courts. As regards mental strength,
the condition is still worst. The tolerance of insults and tyranny
without grudge and complaint has killed the sense of retort and revolt.
Confidence, vigour and ambition have been completely vanished from you.
All of you have been become helpless, unenergetic and pale. Everywhere,
there is an atmosphere of defeatism and pessimism. Even the slight idea,
that you can do something does not enter your mind.
Muslim Example

If, whatever I have described above is correct then you will have to
agree with the conclusion that follows. The conclusion is, if you depend
only upon your own strength, you will never be able to face the tyranny
of the Hindus. I have no doubt that you are oppressed because you have
no strength. It is not that you alone are in minority. The Muslims are
equally small in number. Like Mahar- Mangs, they too have few houses in
the village. But no one dares to trouble the Muslims while you are
always a victim of tyranny. Why is this so? Though there may be two
houses of Muslims in the village, nobody dares to harm them, while the
whole village practices tyranny against you though you have ten houses.
Why does this happen? This is a very pertinent question and you will
have to find out a suitable answer to this. In my opinion, there is only
one answer to this question. The Hindus realize that the strength of
the whole of the Muslim population in India stands behind those two
houses of Muslims living in a village and, therefore, they do not dare
to touch them. Those two houses also enjoy free and fearless life
because they are aware that if any Hindu commits aggression against
them, the whole Muslim community from Punjab to Madras will rush to
their protection at any cost. On the other hand, the Hindus are sure
that none will come to your rescue, nobody will help you, no financial
help will reach you. Tahsildar and police belong to caste Hindus and in
case of disputes between Hindus and Untouchables, they are more faithful
to their caste than to their duty. The Hindus practice injustice and
tyranny against you only because you are helpless.
Read - Ravidas, Thakurs’ Arrogance, and Double Game
Outside Support

From the above discussion, two facts are very clear. Firstly, you can
not face tyranny without strength. And secondly, you do not possess
enough strength to face the tyranny. With these two conclusions, a third
one automatically follows. That is, the strength required to face this
tyranny needs to be secured from outside. How are you to gain this
strength is really an important question? And you will have to think
over this with an unbiased mind.

From this, you will realize one
thing, that unless you establish close relations with some other
society, unless you join some other religion, you cannot get the
strength from outside. It clearly means, you must leave your present
religion and assimilate yourselves with some other society. Without
that, you cannot gain the strength of that society. So long as you do
not have strength, you and your future generations will have to lead
your lives in the same pitiable condition.
Spiritual Aspect of Conversion

Uptil now, we have discussed why conversion is necessary for material
gains. Now, I propose to put forth my thoughts as to why conversion is
as much necessary for spiritual wellbeing. What is Religion? Why is it
necessary? … ‘That which govern people is religion’. That is the true
definition of Religion. There is no place for an individual in Hindu
society. The Hindu religion is constituted on a class-concept. Hindu
religion does not teach how an individual should behave with another
individual. A religion, which does not recognize the individual, is not
personally acceptable to me.

Three factors are required for the
uplift of an individual. They are: Sympathy, Equality and Liberty. Can
you say by experience that any of these factors exist for you in
Hinduism?
No Equality in Hinduism

Such a living example of
inequality is not to be found anywhere in the world. Not at anytime in
the history of mankind can we find such inequality, which is more
intense than untouchability… I think, you have been thrust into this
condition because you have continued to be Hindus. Those of you who have
become Muslims, are treated by the Hindus neither as Untouchables nor
as unequals. The same can be said of those who have become Christians…

That God is all pervading is a principle of science and not of
religion, because religion has a direct relation with the behaviour of
man. Hindus can be ranked among those cruel people whose utterances and
acts are two poles apart. They have this Ram on their tongues and a
knife under their armpits. They speak like saints but act like butchers…

Thus we are not low in the eyes of the Hindus alone, but we are the
lowest in the whole of India, because of the treatment given to us by
the Hindus.

If you have to get rid of this same shameful
condition, if you have to cleanse this filth and make use of this
precious life; there is only one way and that is to throw off the
shackles of Hindu religion and the Hindu society in which you are bound.

The taste of a thing can be changed. But the poison cannot be made
amrit. To talk of annihilating castes is like talking of changing the
poison into amrit. In short, so long as we remain in a religion, which
teaches a man to treat another man like a leper, the sense of
discrimination on account of caste, which is deeply rooted in our minds,
can not go. For annihilating caste and untouchables, change of religion
is the only antidote.
Untouchables are not Hindus

What is
there in conversion, which can be called novel? Really speaking what
sort of social relations have you with the caste Hindus at present? You
are as separate from the Hindus as Muslims and Christians are. So is
their relation with you. Your society and that of the Hindus are two
distinct groups. By conversion, nobody can say or feel that one society
has been split up. You will remain as separate from the Hindus as you
are today. Nothing new will happen on account of this conversion. If
this is true, then why should people be afraid of conversion? At least, I
do not find any reason for such a fear…
Revolution – Not Reform

Changing a religion is like changing a name. Change of religion
followed by the change of name will be more beneficial to you. To call
oneself a Muslim, a Christian, a Buddhist or a Sikh is not merely a
change of religion but also a change of name.. Since the beginning of
this movement of conversion, various people have raised various
objections to it. Let us now examine the truth, if any, in such
objections…

A congenital idiot alone will say that one has to
adhere to one’s religion because it is that of our ancestors. No sane
man will accept such a proposition. Those who advocate such an argument,
seem not to have read the history at all. The ancient Aryan religion
was called Vedic religion. It has three distinct characteristic
(features). Beef-eating, drinking and merry-making was part of the
religion of the day. Thousands of people followed it in India and even
now some people dream of going back to it. If the ancient religion alone
is to be adhered to why did the people of India leave Hinduism and
accept Buddhism? Why did they divorce themselves from the Vedic
religion?… Thus this Hindu religion is not the religion of our
ancestors, but it was a slavery forced upon them…

To reform the
Hindu society is neither our aim nor our field of action. Our aim is to
gain freedom. We have nothing to do with anything else.

If we can
gain freedom by conversion, why should we shoulder the responsibility
of reforming the Hindu religion? And why should we sacrifice our
strength and property for that? None should misunderstand the object of
our movement as being Hindu social reform. The object of our movement is
to achieve social freedom for the untouchables. It is equally true that
this freedom cannot be secured without conversion.
Caste can’t be destroyed

I do accept that the untouchables need equality as well. And to secure
equality is also one of our objectives. But nobody can say that this
equality can be achieved only by remaining as Hindu and not otherwise.
There are two ways of achieving equality. One, by remaining in the Hindu
fold and another by leaving it by conversion. If equality is to be
achieved by remaining in the Hindu fold, mere removal of the sense of
being a touchable or an untouchable will not serve the purpose. Equality
can be achieved only when inter-caste dinners and marriages take place.
This means that the Chaturvarnya must be abolished and the Brahminic
religion must be uprooted. Is it possible? And if not, will it be wise
to expect equality of treatment by remaining in the Hindu religion? And
can you be successful in your efforts to bring equality? Of course not.
The path of conversion is far simpler than this. The Hindu society does
not give equality of treatment, but the same is easily achieved by
conversion. If this is true, then why should you not adopt this simple
path of conversion?
Conversion is the simplest path

According
to me, this conversion of religion will bring happiness to both the
Untouchables as well as the Hindus. So long as you remain Hindus, you
will have to struggle for social intercourse, for food and water, and
for inter-caste marriages. And so long as this quarrel continues,
relations between you and the Hindus will be of perpetual enemies. By
conversion, the roots of all the quarrels will vanish… thus by
conversion, if equality of treatment can be achieved and the affinity
between the Hindus and the Untouchables can be brought about then why
should the Untouchables not adopt the simple and happy path of securing
equality? Looking at this problem through this angle, it will be seen
that this path of conversion is the only right path of freedom, which
ultimately leads to equality. It is neither cowardice nor escapism.
Read - What Dr Babasaheb Ambedkar Said about Nietzsche
Sanctified Racism

Although the castes exist in Muslims and the Christians alike, it will be meanness to liken it to that of the Hindus. There

is a great distinction between the caste-system of the Hindus and that
of the Muslims and Christians. Firstly, it must be noted that though the
castes exist amongst the Christians and the Muslims, it is not the
chief characteristic of their body social.

There is one more
difference between the caste system of the Hindus and that of the
Muslims and Christians. The caste system in the Hindus has the
foundation of religion. The castes in other religions have no sanction
in their religion …Hindus cannot destroy their castes without destroying
their religion. Muslims and Christians need not destroy their religions
for eradication of their castes. Rather their religion will support
such movements to a great extent.
Conversion alone liberates us

I am simply surprised by the question, which some Hindus ask us as to
what can be achieved by conversion alone? Most of the present day Sikhs,
Muslims and Christians were formerly Hindus, majority of them being
from the Shudras and Untouchables. Do these critics mean to say that
those, who left the Hindu fold and embraced Sikhism or Christianity,
have made no progress at all? And if this is not true, and if it is
admitted that the conversion has brought a distinct improvement in their
condition, then to say that the untouchables will not be benefited by
conversion, carries no meaning…

After giving deep thought to the
problem, everybody will have to admit that conversion is necessary to
the Untouchables as self-government is to India. The ultimate object of
both is the same. There is not the slightest difference in their
ultimate goal. This ultimate aim is to attain freedom. And if the
freedom is necessary for the life of mankind, conversion of Untouchables
which brings them complete freedom cannot be called worthless by any
stretch of imagination…
Economic Progress or Social Changes?

I
think it necessary here to discuss the question as to what should be
initiated first, whether economic progress or conversion? I do not agree
with the view that economic progress should precede…

Untouchability is a permanent handicap on your path of progress. And
unless you remove it, your path cannot be safe. Without conversion, this
hurdle cannot be removed…

So, if you sincerely desire that your
qualifications should be valued, your education should be of some use to
you, you must throw away the shackles of untouchability, which means
that you must change your religion…

However, for those who need
this Mahar Watan, I can assure them that their Mahar Watan will not be
jeopardized by their conversion. In this regard, the Act of 1850 can be
referred. Under the provisions of this Act, no rights of person or his
successors with respect to his property are affected by virtue of his
conversion…
Poona Pact

A second doubt is about political
rights. Some people express fear as to what will happen to our political
safeguards if we convert…

But I feel, it is not proper to depend
solely on political rights. These political safeguards are not granted
on the condition that they shall be ever lasting. They are bound to
cease sometime. According to the communal Award of the British
Government, our political safeguards were limited for 20 years. Although
no such limitation has been fixed by the Poona Pact, nobody can say
that they are everlasting. Those, who depend upon the political
safeguards, must think as to what will happen after these safeguards are
withdrawn on the day on which our rights cease to exist. We will have
to depend on our social strength. I have already told you that this
social strength is wanting in us. So also I have proved in the beginning
that this strength cannot be achieved without conversion…
Political Rights

Under these circumstances, one must think of what is permanently beneficial.

In my opinion, conversion is the only way to eternal bliss. Nobody
should hesitate even if the political rights are required to be
sacrificed for this purpose. Conversion brings no harm to the political
safeguards. I do not understand why the political safeguards should at
all be jeopardized by conversion. Wherever you may go, your political
rights and safeguards will accompany you. I have no doubt about it.

If you become Muslims, you will get the political rights as Muslims. If
you become Christians, you will get the political rights as Christians,
if you become Sikhs, you will have your political rights as Sikhs. In
short, our political rights will accompany us.

So nobody should
be afraid of it. On the other hand, if we remain Hindus and do not
convert, will our rights be safe? You must think carefully on this.
Suppose the Hindus pass a law whereby the untouchability is prohibited
and its practice is made punishable, then they may ask you, ‘We have
abolished untouchability by law and you are no longer untouchables…

Looking through this perspective, conversion becomes a path for
strengthening the political safeguards rather than becoming a hindrance.
If you remain Hindus, you are sure to lose your political safeguards.
If you want to save them, leave this religion. The political safeguards
will be permanent only by conversion.

The Hindu religion does not
appeal to my conscience. It does not appeal to my self-respect.
However, your conversion will be for material as well as for spiritual
gains. Some persons mock and laugh at the idea of conversion for
material gains. I do not feel hesitant in calling such persons as
stupid.
Conversion brings Happiness

I tell you all very specifically, religion is for man and not man for religion. To get human treatment, convert yourselves.

CONVERT -For getting organized.

CONVERT -For becoming strong.

CONVERT -For securing equality.

CONVERT -For getting liberty.

CONVERT -For that your domestic life may be happy.

I consider him as leader who without fear or favour tells the people
what is good and what is bad for them. It is my duty to tell you, what
is good for you, even if you don’t like it, I must do my duty. And now I
have done it.

It is now for you to decide and discharge your responsibility.

Reference: “Bhim Chakra 1996” published by Oil & Natural Gas Corp. Ltd. Tripura project, Agartala.


In
1935 at Nasik district, Maharashtra, Dr.Babasaheb Ambedkar had declared
his firm resolve to change his religion. Read speech why go for
conversion?
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