All Awakened Aboriginal
Societies including SC/STs/OBCs/Religious Minorities and the
non-chitpavan brahmins have decided to propagate TIPITAKA BUDDHA AND HIS
DHAMMA Suttas word by word and the Constitution of our Country -
Complete Course on our Dhamma and Polity to save Elections to the House
of the People and to the Legislative Assemblies of States to be on the
basis of adult suffrage which is in danger as the Master Key has been
gobbled by tampering the fraud EVMs by just 0.1% intolerant, violent,
militant, number one terrorists of the world, cunning, crooked, ever
shooting, mob lynching, lunatic, mentally retarded foreigners from Bene
Israeli chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sewaks)
remotely controlling Murderer of democratic institutions and Master of
diluting institutions (Modi) of BJP (Bevakoof Jhoothe Psychopaths) who
are their slaves, stooges, chamchas, chelas, bootlickers and own
mother’s flesh eaters full of hatred, anger, jealousy, delusion,
stupidity requiring mental treatment in mental asylums in Bene Israel.
Through Ballot papers instead of fraud EVMs a real freedom struggle to
force the chitpavan brahmins quit Prabuddha Bharat and non-cooperative
movement for the welfare, happiness and peace of all Awakened Aboriginal
Societies and for their Eternal Bliss as Final Goal.
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 Pali which are the same. Buddha spoke in Magadhi. All the 7111 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. 111 languages are translated by https://translate.google.com
E. Section on the Elements Parivraja–the Way Out-Buddha’s quotes in 09) Klasike shqip-Shqiptare klasike,Natural Human Language in 89) Classical Sindhi,All Awakened Aboriginal Societies propagate TIPITAKA BUDDHA AND HIS DHAMMA Suttas
E. Dhātumanasikāra Pabba
Punaca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ
yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu
āpo·dhātū tejo·dhātū vāyo·dhātū’ ti.
E. Section on the Elements-
Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”
Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
Just as, bhikkhus, a skillful butcher or a
butcher’s apprentice, having killed a cow, would sit at a crossroads
cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on
this very kāya, however it is placed, however it is disposed: “In this
kāya, there is the earth element, the water element, the fire element
and the air element.”
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
https://www.youtube.com/watch…
Satipatthana 100 Opening
Sutta Workshops by Ayasma Aggacitta
Published on May 8, 2014
Category
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https://www.youtube.com/watch?v=Mm0hrhCvWgE&t=86s
Buddha and his Dhamma Book | Promo
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Published on Oct 14, 2017
Buddha and his Dhamma Book by Dr. B. R. Ambedkar , reproduce as a
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§ 16. Parivraja–the Way Out
1. The Senapati said, “It is difficult to accept your suggestion.
For even if you voluntarily agreed to undergo the sentence of death or
exile, the matter is sure to become known to the king of the Kosalas,
and he is sure to conclude that it is the Sangh which has inflicted this
punishment, and take action against the Sangh.”
2. “If this is
the difficulty, I can easily suggest a way out,” said Siddharth Gautama.
“I can become a Parivrajaka and leave this country. It is a kind of an
exile.”
3. The Senapati thought this was a good solution. But he
had still some doubt about Siddharth being able to give effect to it.
4. So the Senapati asked Siddharth, “How can you become a
Parivrajaka unless you obtain the consent of your parents and your
wife?”
5. Siddharth assured him that he would do his best to
obtain their permission. I promise,” he said, “to leave this country
immediately, whether I obtain their consent or not.”
6. The Sangh felt that the proposal made by Siddharth was the best way out, and they agreed to it.
7. After finishing the business before the meeting, the Sangh was
about to rise when a young Sakya got up in his place and said, “Give me a
hearing, I have something important to say.”
8. Being granted
permission to speak, he said, “I have no doubt that Siddharth Gautama
will keep his promise and leave the country immediately. There is,
however, one question over which I do not feel very happy.
9.
“Now that Siddharth will soon be out of sight, does the Sangh propose to
give immediate effect to its declaration of war against the Koliyas?
10. “I want the Sangh to give further consideration to this
question. In any event, the king of the Kosalas is bound to come to know
of the exile of Siddharth Gautama. If the Sakyas declare a war against
the Koliyas immediately, the king of [the] Kosalas will understand that
Siddharth left only because he was opposed to war against the Koliyas.
This will not go well with us.
11. “I, therefore, propose that
we should also allow an interval to pass between the exile of Siddharth
Gautama and the actual commencement of hostilities, so as not to allow
the King of Kosala to establish any connection between the two.”
12. The Sangh realised that this was a very important proposal. And as a
matter of expediency, the Sangh agreed to accept it.
13. Thus
ended the tragic session of the Sakya Sangh, and the minority which was
opposed to the war but who had not the courage to say so, heaved a sigh
of relief that it was able to overcome a situation full of calamitous
consequences.
https://www.youtube.com/watch?v=NoQpkvCK3Bw
Buddha Dhammam
tamilmaraiyan ambedkar
Published on Oct 12, 2018
Buddha Dhammam
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§ 16. பரிவ்ராஜா - வே அவுட்
1. சேனாபதி, “உங்கள் ஆலோசனையை ஏற்றுக்கொள்வது கடினம். ஏனென்றால்,
நீங்கள் மரண தண்டனை அல்லது நாடுகடத்தப்படுவதற்கு தானாக முன்வந்து
ஒப்புக்கொண்டாலும், இந்த விஷயம் கோசல மன்னருக்குத் தெரியவரும் என்பது
உறுதி, அவர் நிச்சயம் முடிவுக்கு வருவார் இந்த தண்டனையை ஏற்படுத்திய
சங்கம்தான், சங்கத்திற்கு எதிராக நடவடிக்கை எடுக்க வேண்டும். “
2.
“இது சிரமம் என்றால், நான் எளிதாக ஒரு வழியை பரிந்துரைக்க முடியும்,”
என்றார் சித்தார்த் க ut தமா. “நான் ஒரு பரிவ்ராஜகாவாக மாறி இந்த நாட்டை
விட்டு வெளியேற முடியும். இது ஒரு வகையான நாடுகடத்தல்.”
3. இது ஒரு
நல்ல தீர்வு என்று சேனாபதி நினைத்தார். ஆனால் சித்தார்த் அதைச்
செயல்படுத்த முடியுமா என்பதில் அவருக்கு இன்னும் சில சந்தேகங்கள் இருந்தன.
4. எனவே சேனாபதி சித்தார்த்திடம், “உங்கள் பெற்றோர் மற்றும் உங்கள்
மனைவியின் சம்மதத்தைப் பெறாவிட்டால் நீங்கள் எவ்வாறு பரிவ்ராஜாக ஆக
முடியும்?”
5. அவர்களின் அனுமதியைப் பெறுவதற்கு தன்னால் முடிந்த
அனைத்தையும் செய்வேன் என்று சித்தார்த் அவருக்கு உறுதியளித்தார். “நான்
அவர்களின் சம்மதத்தைப் பெற்றாலும் இல்லாவிட்டாலும் உடனடியாக இந்த நாட்டை
விட்டு வெளியேறுவேன்” என்று அவர் உறுதியளித்தார்.
6. சித்தார்த் முன்வைத்த முன்மொழிவுதான் சிறந்த வழி என்று சங்கம் உணர்ந்தது, அவர்கள் அதற்கு ஒப்புக்கொண்டனர்.
7. கூட்டத்திற்கு முன்பு வியாபாரத்தை முடித்த பின்னர், ஒரு இளம் சக்யா
தனது இடத்தில் எழுந்து, “எனக்கு ஒரு செவிசாய்க்குங்கள், எனக்கு முக்கியமான
ஒன்று சொல்ல வேண்டும்” என்று சொன்னபோது சங்கம் உயரவிருந்தது.
8.
பேச அனுமதி வழங்கப்பட்டதால், “சித்தார்த் க ut தமா தனது வாக்குறுதியைக்
காத்து உடனடியாக நாட்டை விட்டு வெளியேறுவார் என்பதில் எனக்கு எந்த
சந்தேகமும் இல்லை. ஆயினும், ஒரு கேள்வி எனக்கு மிகவும் மகிழ்ச்சியாக இல்லை.
9. “இப்போது சித்தார்த் விரைவில் பார்வைக்கு வரமாட்டார்,
கோலியாக்களுக்கு எதிரான போர் அறிவிப்பை உடனடியாக நடைமுறைப்படுத்த சங்கம்
முன்மொழிகிறதா?
10. கோலியாக்களுக்கு எதிரான போரை எதிர்த்ததால்
மட்டுமே சித்தார்த் வெளியேறினார் என்பதை கோசலர்கள் புரிந்துகொள்வார்கள்.இது
எங்களுடன் சரியாகப் போவதில்லை.
11. “எனவே, கோசலா மன்னர்
இருவருக்கும் இடையில் எந்தவொரு தொடர்பையும் ஏற்படுத்த அனுமதிக்காதபடி,
சித்தார்த் க ut தமாவின் நாடுகடத்தலுக்கும் உண்மையான விரோதப் போக்கிற்கும்
இடையில் ஒரு இடைவெளியைக் கடக்க அனுமதிக்க வேண்டும் என்று நான்
முன்மொழிகிறேன்.”
12. இது ஒரு மிக முக்கியமான திட்டம் என்பதை சங்கம் உணர்ந்தது. மேலும் இது ஒரு விஷயமாக, சங்கம் அதை ஏற்க ஒப்புக்கொண்டது.
13. இவ்வாறு சாக்கிய சங்கத்தின் துயர அமர்வையும், போரை எதிர்த்த
சிறுபான்மையினரையும், ஆனால் அவ்வாறு சொல்ல தைரியம் இல்லாதவர்களும்,
பேரழிவுகரமான விளைவுகள் நிறைந்த ஒரு சூழ்நிலையை சமாளிக்க முடிந்தது என்று
பெருமூச்சு விட்டனர்.
https://www.youtube.com/watch?v=wmRwyQXbPus
Quotes About Albanians
TheAlbanianLanguage
Published on Mar 10, 2014
Category
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09) Klasike shqip-Shqiptare klasike,
http://wisdomquotes.com/buddha-quotes/
150 kuota të Buddhës që do t’ju bëjnë më të mençur (të shpejtë)
Buda citon atje frikë për atë, mendja e të cilit nuk është e mbushur me mençuri dëshirash
Nuk ka frikë për atë, mendja e të cilit nuk është e mbushur me dëshira. Buda
Citimet e Buddhës punojnë për shpëtimin tuaj, nuk varen nga mençuria e të tjerëve
Punoni shpëtimin tuaj. Mos vare nga të tjerët. Buda Klikoni për të cicëruar
Buda citon gjithçka që ia vlen të bësh me mençurinë tënde vatër
Nëse ndonjë gjë ia vlen të bësh, bëje atë me gjithë zemër. Buda Klikoni për të cicëruar
citon Buda një njeri nuk quhet i mençur sepse ai flet dhe bisedon
përsëri, por nëse ai është i dashur paqësisht dhe pa frikë, atëherë ai
në të vërtetë quhet citime të mençur
Një burrë nuk quhet i
mençur sepse flet dhe flet përsëri; por nëse ai është paqësor, i dashur
dhe pa frikë, ai në të vërtetë quhet i mençur. Buda
citon Buda mos kërkoni askënd në shenjtërore, përveç mençurisë suaj
Mos kërkoni një vend të shenjtë në askënd përveç vetes suaj. Buda
Citimet e Buddhës askush nuk na shpëton, por ne vetë mund ta bëjmë mençurinë e rrugës
Askush nuk na shpëton, por veten tonë. Askush nuk mund dhe askush
nuk mund. Ne vetë duhet të ecim në shteg. Buda Klikoni për të cicëruar
Kuotat e Budës jetojnë jetë të pastër, jo egoiste, nuk duhet të llogariten asgjë që zotëron mençurinë mes bollëkut
Për të jetuar një jetë të pastër, jo vetëmohuese, nuk duhet të
llogarisë asgjë si të vetin në mes të bollëkut. Buda Klikoni për të
cicëruar
Buda citon gjithçka që jemi është rezultat i asaj që kemi menduar për citime të mençurisë
Gjithë sa jemi ne është rezultat i asaj që kemi menduar. Buda Klikoni për të cicëruar
Citimet e Budës dështojnë të kujdesen për të tjerët, kur ata kanë nevojë për ndihmë, të cilët do të kujdesen për ne mençurinë
Nëse nuk arrijmë të kujdesemi për të tjerët kur ata kanë nevojë për ndihmë, kush do të kujdeset për ne? Buda
Buda citon atë që vepron e vërteta e lumtur këtë botë përtej mençurisë
Ai që vepron mbi të vërtetën është i lumtur në këtë botë dhe më gjerë. Buda
Kuotat më të mira të Budës
Jepni, edhe nëse keni vetëm pak.
Edhe vdekja nuk duhet të frikësohet nga ai që ka jetuar me mençuri.
Ujërat e kanalit ujitës; fletët drejtojnë shigjetat; marangozët përkulen dru; vetë mjeshtri i mençur.
Pika nga pika është tenxhere me ujë të mbushur. Po kështu, njeriu i
mençur, duke e mbledhur atë pak nga pak, e mbush veten me të mira.
Dhurata më e madhe është t’u jepni njerëzve ndriçimin tuaj, ta ndani atë. Duhet të jetë më i madhi.
Nëse do ta dinit se çfarë di unë për fuqinë e dhënies, nuk do të
lejonit që një vakt i vetëm të kalojë pa e ndarë atë në një farë mënyre.
Rrënja e vuajtjes është lidhja.
Heshtni njeriun e zemëruar me dashuri. Heshtni njeriun me shpirt të
mirë. Heshtni mjerimin me zemërgjerësi. Heshtni gënjeshtarin me të
vërtetën.
Njerëzit me mendime thjesht shkojnë duke e mërzitur njëri-tjetrin.
Edhe pse një shkëmb i fortë është i palëkundur nga era, po kështu edhe të mençurit nuk janë lëkundur nga lëvdimi ose faji.
Ju vetë duhet të përpiqeni. Buddhët tregojnë vetëm rrugën. Klikoni për tweet
Asgjë nuk mund t’ju dëmtojë aq sa mendimet tuaja të pakujdesshme.
Medito… mos vono, që të mos pendohesh më vonë.
Më mirë se një mijë fjalë të urryera, është një fjalë që sjell paqen.
Të kuptuarit është zemra e fjalëve të folura mirë.
Pushimi për të bërë të keqen, për të kultivuar të mirën, për të pastruar zemrën: ky është mësimi i Buddhas.
Kënaqësi në meditim dhe vetmi. Kompozoni veten, jini të lumtur. Ju jeni një kërkues.
Bëni me guxim sot atë që duhet bërë. Kush e di? Nesër vjen vdekja.
Ajo që ju jeni është ajo që keni qenë. Ajo që do të jeni është ajo që bëni tani.
Nëse propozoni të flisni gjithmonë pyesni veten, a është e vërtetë, a është e nevojshme, a është e llojit.
Nëse nuk gjeni askënd që t’ju mbështesë në rrugën shpirtërore, ecni
vetëm. (Ky është një nga citimet e mia të preferuara të Budës. Lini një
përgjigje dhe më tregoni se cilat janë tuajat!)
Pjesa 2. Citimet e Budës që JAN…
Citate frymëzimi të Budës
Ndal, ndalo. Mos flisni. E vërteta përfundimtare nuk është as të mendosh. Klikoni për tweet
Ne jemi ato që mendojmë. Gjithë sa jemi lindur me mendimet tona. Me mendimet tona, ne e bëjmë botën.
Ashtu siç oqeani i madh ka një shije, shijen e kripës, po kështu
edhe kjo mësimdhënie dhe disiplinë ka një shije, shijen e çlirimit.
Ai në të cilin nuk ekziston më malli dhe etja që bëhen përjetë; si
mund ta gjurmosh atë Zgjuar një, pa gjurmë dhe me një shtrirje të
pakufishme.
Qëndrueshmëria është një nga disiplinat më të vështira, por është tek ai që duron që të vijë fitorja përfundimtare.
E gjata është nata për atë që është zgjuar; e gjatë është një milje
për atë që është i lodhur; e gjatë është jeta për budallenjtë që nuk
njohin ligjin e vërtetë.
Farëdo xhevahire e çmuar ka në botët qiellore, nuk ka asgjë të krahasueshme me atë që është Zgjuar.
Jeta jonë është formuar nga mendja jonë; ne bëhen ato që mendojmë.
Gëzimi ndjek një mendim të pastër si një hije që nuk largohet kurrë.
Si një lule e imët, e bukur për tu parë por pa aromë, fjalët e bukura
janë të pafrytshme tek një njeri që nuk vepron në përputhje me to.
Teoritë tona për të përjetshmet janë po aq të vlefshme sa ato që
një zogjë që nuk e ka prishur rrugën e saj përmes guaskës së tij, mund
të formojë botën e jashtme.
Një ide që zhvillohet dhe vihet në veprim është më e rëndësishme sesa një ide që ekziston vetëm si ide.
Sidoqoftë, shumë fjalë të shenjta që lexoni, sado që të flisni shumë, çfarë të mirë do të bëni ata nëse nuk veproni mbi to?
Kaosi është i natyrshëm në të gjitha gjërat e ndërlikuara. Përpiquni me kujdes.
Citate të shkurtra të Budës
Shtojca çon në vuajtje.
Qofshin të gjitha qeniet që kanë mendje të lumtur.
Lindur nga shqetësimi për të gjitha qeniet.
Unë jam mrekullia.
Një enë mbush pikë për pikë.
Beingdo qenie njerëzore është autori i shëndetit ose sëmundjes së tij.
Gjuha si një thikë e mprehtë… Vret pa tërhequr gjak.
Mënyra nuk është në qiell. Mënyra është në zemër. Klikoni për tweet
Citime të Buddhës për Jetën, Familjen dhe Miqësinë
Jeto çdo veprim plotësisht, sikur të ishte i fundit i juaji. Klikoni për tweet
Virtyti persekutohet më shumë nga të pabesit sesa dashurohet nga e mira.
Asgjë nuk ekziston plotësisht vetëm; gjithçka është në lidhje me gjithçka tjetër.
Pastërtia ose papastërtia varen nga vetja. Askush nuk mund ta pastrojë një tjetër.
Të mbështesë nënën dhe babanë, të ushqejë gruan dhe fëmijën dhe të ketë një jetesë të thjeshtë; ky është fat i mirë.
Një moment mund të ndryshojë një ditë, një ditë mund të ndryshojë një jetë dhe një jetë mund të ndryshojë botën.
Ajo që e njeh jetën rrjedh, nuk ndjen vesh dhe lot, nuk ka nevojë për pastrim ose riparim.
Një mik i pasigurt dhe i keq ka më shumë frikë se një kafshë e
egër; një bishë e egër mund të plagë trupin tuaj, por një mik i keq do
t’ju plagosë mendjen.
Farëdo fjalësh që shqiptojmë duhet të
zgjidhet me kujdes për njerëzit, do t’i dëgjojë ato dhe do të ndikohen
prej tyre për mirë ose për sëmundje.
Të jesh boshe është një
rrugë e shkurtër drejt vdekjes dhe të jesh i zellshëm është një mënyrë e
jetës; njerëzit e marrë janë të papunë, njerëzit e mençur janë të
zellshëm.
Nëse kërkuesi nuk gjen një shok që është më i mirë ose i barabartë, le ta ndjekë me vendosmëri një kurs të vetmuar.
Nëse do të mund ta shohim qartë mrekullinë e një lule të vetme, e gjithë jeta jonë do të ndryshonte.
Citime të Buddhës mbi Dashurinë dhe Mirënjohjen
Dashuria e vërtetë lind nga të kuptuarit.
Rrezatoni dashuri të pakufishme drejt gjithë botës.
Ju vetë, aq sa secili në tërë universin, meritoni dashurinë dhe dashurinë tuaj.
Ambicia është si dashuri, e padurueshme si për vonesat ashtu edhe për rivalët.
Dashuria është një dhuratë e shpirtit më të brendshëm të një tjetri, kështu që të dy mund të jenë të tërë.
Le të jenë mendimet gjithëpërfshirëse për të gjitha qeniet.
Ne do ta zhvillojmë dhe kultivojmë çlirimin e mendjes me dashuri,
ta bëjmë atë mjetin tonë, ta bëjmë atë bazën tonë, ta stabilizojmë atë,
ta ushtrojmë veten në të dhe ta përsosim plotësisht atë.
Urrejtja nuk pushon nga urrejtja në asnjë kohë. Urrejtja pushon përmes dashurisë. Ky është një ligj i pandryshueshëm.
Ai që do 50 njerëz ka 50 telashe; ai që nuk e do askënd nuk ka probleme.
Mirësia duhet të bëhet mënyra natyrore e jetës, dhe jo përjashtim.
Flisni vetëm fjalimin e dashur, fjalimin që është i mirëpritur.
Fjalimi, kur nuk sjell të keqe për të tjerët, është një gjë e këndshme.
Një nuk quhet fisnik që dëmton qeniet e gjalla. Duke mos dëmtuar qeniet e gjalla një quhet fisnik.
Të jesh i mësuar thellësisht dhe i aftë, të jesh i aftësuar dhe të përdorësh fjalë të folura mirë: ky është fat i mirë.
Ashtu si nëna do të mbronte fëmijën e saj të vetëm me jetën e saj,
edhe kështu le të kultivojë një dashuri të pakufishme ndaj të gjitha
qenieve.
Tek të cilët nuk ka simpati për qeniet e gjalla: njihni atë si një të dëbuar.
Le të ngrihemi dhe të jemi mirënjohës, sepse nëse nuk do të mësonim
shumë sot, të paktën do të mësonim pak, dhe nëse nuk do të mësonim pak,
të paktën nuk u sëmurëm, dhe nëse do të sëmuren , të paktën nuk vdesëm;
kështu, le të jemi të gjithë mirënjohës.
Citime të Buddhës në Mendje dhe Zotërim të Vetë
Ai është në gjendje i cili mendon se është i aftë.
Mindshtë mendja e një njeriu, jo armiku ose armiku i tij, që e tërheq atë në mënyra të liga.
Kënaqësi në besueshmëri! Ruajini mirë mendimet tuaja!
Gjithçka bazohet në mendje, është e udhëhequr nga mendja, është e
modës nga mendja. Nëse flisni dhe veproni me një mendje të ndotur,
vuajtja do t’ju ndjekë, pasi rrotat e oxcart ndjekin gjurmët e kaut.
Nuk ka asgjë kaq të pabindur sa një mendje e padisiplinuar dhe nuk ka asgjë aq të bindur sa një mendje e disiplinuar.
Një mendje e paprishur nga vaginat e pasurisë, nga trishtimi i
çliruar, nga defilimet e pastruara, nga frika e çliruar - kjo është
bekimi më i madh.
Dijeni nga lumenjtë në copëza dhe çarje:
ata që janë në kanale të vogla rrjedhin në mënyrë të zhurmshme, fluksi i
madh hesht. Ateverfarëdo që nuk është e plotë bën zhurmë. Farëdo që
është e plotë është e qetë.
Ju jeni një kërkues. Kënaqësi në zotërimin e duarve dhe këmbëve tuaja, të fjalëve dhe mendimeve tuaja.
Shihni ata, duke bërtitur në kuptimin e tyre të mi, si peshq në pellgje
të një rryme të tharë - dhe, duke parë këtë, jetoni pa të miat, duke
mos formuar shtojcë për shtetet e bërjes.
‘Siç jam unë, edhe
këto janë këto. Siç janë këto, kështu jam edhe unë. ”Duke tërhequr
paralelen me veten tënde, as të vrasësh e as t’i detyrosh të tjerët të
vrasin.
Të gjitha përvojat paraprinë nga mendja, duke pasur mendjen si zotërinë e tyre, të krijuar nga mendja.
Për të shijuar shëndet të mirë, për të sjellë lumturi të vërtetë në
familjen e tij, për të sjellë paqe për të gjithë, së pari duhet të
disiplinohet dhe të kontrollojë mendjen e vet. Nëse njeriu mund ta
kontrollojë mendjen e tij, ai mund të gjejë rrugën për iluminizëm, dhe e
gjithë mençuria dhe virtyti do t’i vijnë natyrshëm.
Të
gjitha veprimet e gabuara lindin për shkak të mendjes. Nëse mendja është
e transformuar, a mund të mbetet veprimi i gabuar?
Ajo që ne
jemi sot vjen nga mendimet tona të së djeshmes dhe mendimet tona të
tanishme ndërtojnë jetën tonë të së nesërmes: Jeta jonë është krijimi i
mendjes sonë.
Ai që ka pushtuar veten e tij është një hero shumë më i madh se ai që ka mundur një mijë herë në një mijë burra.
Inteligjenca transcendental rritet kur mendja intelektuale arrin
kufirin e saj dhe nëse gjërat do të realizohen në natyrën e tyre të
vërtetë dhe thelbësore, proceset e tij të të menduarit duhet të
tejkalohen nga një thirrje në ndonjë fakultet më të lartë të njohjes.
Unë nuk do të shikoj qëllimin e tasit tjetër për të gjetur fajin: një trajnim që duhet të respektohet.
Bota e jashtme është vetëm një shfaqje e veprimtarive të vetë
mendjes, dhe mendja e kap si një botë e jashtme thjesht për shkak të
zakonit të tij të diskriminimit dhe arsyetimit të rremë. Dishepulli
duhet të mësohet t’i shikojë gjërat me vërtetësi.
Mendja paraprin të gjitha gjendjet mendore. Mendja është shefi i tyre; ata janë të gjithë me mendje.
Nëse me një mendje të pastër një person flet ose vepron lumturinë e ndjek atë si hija e tij kurrë pa u larguar.
Citate nga Buda mbi lumturinë dhe gëzimin
Nuk ka rrugë drejt lumturisë: lumturia është rruga. Klikoni për tweet
Lumturia vjen kur puna dhe fjalët tuaja do të sjellin dobi për veten dhe të tjerët.
I ndriçuari, që synon xhhanën, duhet të gjejë kënaqësi në pyll,
duhet të praktikojë xhana në rrëzë të një peme, duke arritur kënaqësinë e
tij.
Mijëra qirinj mund të ndriçohen nga një qiri i vetëm,
dhe jeta e qirinjve nuk do të shkurtohet. Lumturia nuk zvogëlohet kurrë
duke u ndarë.
Inshtë në natyrën e gjërave që gëzimi lind tek një person pa pendim.
Vendos zemrën tënde të bësh mirë. Bëni pa pushim dhe do të mbusheni me gëzim.
Mos banoni në të kaluarën, mos ëndërroni të ardhmen, përqendroni
mendjen në momentin e tanishëm. Shihni gjithashtu: 10 këshilla për të
filluar të jetoni në të tashmen
Nëse një person bën mirë, le
ta bëjë atë përsëri dhe përsëri. Le ta gjejë kënaqësi në të, sepse
lumturia është grumbullimi i së mirës.
Ne jemi formuar dhe
formësuar nga mendimet tona. Ata që mendjet e të cilëve janë formuar nga
mendime vetëmohuese japin gëzim kur flasin ose veprojnë. Gëzimi i ndjek
ata si një hije që nuk i lë kurrë.
Citate nga Buda mbi meditimin dhe shpirtërore
Ashtu si një qiri nuk mund të digjet pa zjarr, njerëzit nuk mund të jetojnë pa një jetë shpirtërore. Klikoni për tweet
Duke parë thellësisht jetën ashtu siç është në këtë moment, medituesi banon në stabilitet dhe liri.
Meditimi sjell mençuri; mungesa e ndërmjetësimit lë injorancë. Dije
mirë se çfarë të çon përpara dhe çfarë të mban mbrapa, dhe zgjidh
rrugën që të çon drejt mençurisë.
Farëdo që një murg vazhdon të mendojë dhe të meditojë, kjo bëhet prirja e vetëdijes së tij.
Citate nga Buda mbi Paqen, Faljen dhe Lënien e Të Shkosh
Trajnoni me vendosmëri veten për të arritur paqen. Klikoni për tweet
Në të vërtetë, i urti që shuhet plotësisht qëndron i qetë në çdo
mënyrë; asnjë dëshirë sensuale i përmbahet atij, zjarret e të cilit janë
ftohur, të privuar nga karburanti. Të gjitha lidhjet janë shkëputur,
zemra është larguar nga dhimbja; i qetë, ai prehet me lehtësi maksimale.
Mendja ka gjetur rrugën e saj drejt paqes.
Ai që ulet vetëm,
fle vetëm dhe ecën vetëm, i cili është i guximshëm dhe i nënshtrohet
vetëm, do të gjejë kënaqësi në vetminë e pyllit.
Mos e shmang
atë që të është dhënë dhe mos u kujdes për atë që u është dhënë të
tjerëve, që të mos shqetësosh qetësinë tënde.
Ata që janë pa mendime të neveritshme sigurisht që gjejnë paqen. Klikoni për tweet
Citate nga Buda në mençuri dhe virtyte
Budallai që e di se është budalla është shumë më i mençur. Klikoni për tweet
Farëdo që ka natyra e lindjes ka natyrën e pushimit.
Uniteti mund të manifestohet vetëm nga Binarët. Vetë uniteti dhe ideja e Unitetit tashmë janë dy.
Cila është sjellja e duhur për një burrë apo një grua në mes të
kësaj bote, ku secili person është ngjitur në copat e tij të
mbeturinave? Cili është përshëndetja e duhur mes njerëzve ndërsa kalojnë
njëri-tjetrin në këtë përmbytje?
Kur shikon pas vetes, vëzhgon të tjerët. Kur shikon pas të tjerëve, kujdesesh për veten tënde.
Askush le të mos e gjejë fajin me të tjerët; asnjë të mos shohë
lëshimet dhe komisionet e të tjerëve. Por le të shohim veprimet e veta,
të bëra dhe të zhbëra
Mjeshtri i vërtetë jeton në të vërtetë, në mirësi dhe përmbajtje, pa dhunë, moderim dhe pastërti.
Ofendoni në asnjë fjalë dhe vepër. Hani me moderim. Jeto në zemrën
tënde. Kërkoni vetëdijen më të lartë. Master zotëroni sipas ligjit. Ky
është mësimi i thjeshtë i të zgjuarve.
Jeta është si vargu i
harpës, nëse është shumë e shtrënguar nuk do të luajë, nëse është shumë e
lirshme, varet, tensioni që prodhon tingullin e bukur qëndron në mes.
Mos besoni në asgjë thjesht sepse e keni dëgjuar atë. Mos besoni në
asgjë thjesht sepse është folur dhe përfolur nga shumë njerëz. Mos
besoni në asgjë thjesht sepse është gjetur e shkruar në librat tuaj
fetarë. Mos besoni në asgjë thjesht në autoritetin e mësuesve dhe të
pleqve tuaj. Mos besoni në tradita sepse ato janë dorëzuar për shumë
breza. Por pas vëzhgimit dhe analizës, kur zbuloni se çdo gjë pajtohet
me arsyen dhe është e favorshme për të mirën dhe përfitimin e një dhe të
gjithë, atëherë pranoni atë dhe jetoni në të.
Ashtu si
thesaret zbulohen nga toka, ashtu edhe virtyti shfaqet nga veprat e
mira, dhe mençuria shfaqet nga një mendje e pastër dhe paqësore. Për të
ecur me siguri nëpër labirint e jetës njerëzore, i duhet dritës së
mençurisë dhe drejtimit të virtytit.
Të mençurit e mendojnë fjalimin me mendimin e tyre, duke e shndërruar atë si kokërr shihet përmes një sitë.
Virtytet, si Musat, gjithmonë shihen në grupe. Një parim i mirë nuk u gjet kurrë i vetmuar në asnjë gji.
Citime nga Buddha On Karma Dhe Nibbana
Dikush që ka hipur në automjetin e një Bodhisattva duhet të vendosë
që “Unë duhet t’i çoj të gjitha qeniet drejt nirvanës, në atë sferë të
nirvanës që nuk lë asgjë”. Cila është kjo fushë e nirvanës që nuk lë
asgjë pas?
Citate nga Buda mbi Ndryshimin, Dështimin dhe Vuajtjet
Asgjë nuk është përgjithmonë përveç ndryshimit.
Nuk ka zjarr si pasioni, nuk ka peshkaqen si urrejtje, nuk ka lak si marrëzi, nuk ka përrua si lakmi.
Si më parë, ashtu edhe tani, është vetëm vuajtja që përshkruaj, dhe ndërprerja e vuajtjeve.
Ai që mund të frenojë zemërimin e tij posa të lindë, si një antidot
në kohë do të kontrollojë helmin e gjarprit që përhapet kaq shpejt, -
një murg i tillë heq dorë nga këtu dhe më gjerë, ashtu si një gjarpër
derdh lëkurën e tij të lodhur.
Le të shpëtojë nga vuajtja gjithçka që ka jetë.
Shtë e lehtë për të parë gabimet e të tjerëve, por është e vështirë
për të parë gabimet e veta të një personi. Një tregon gabimet e të
tjerëve si bykë të lagura në erë, por dikush fsheh gabimet e veta pasi
një lojtar dinak fsheh zaret e tij.
Citimet e Budës nga frika
Ata që i bashkëngjiten nocionit “Unë jam” dhe për të parë shikimin e
botës bredhin njerëzit duke ofenduar njerëzit. Klikoni për tweet
Nuk ka asgjë më të frikshme se zakoni i dyshimit. Dyshimi i ndan
njerëzit. Shtë një helm që shpërbën miqësitë dhe prish marrëdhëniet e
këndshme. Shtë një gjemb që irriton dhe dhemb; është një shpatë që vret.
Burra, të nxitur nga etja, vrapojnë si një lepur i kërmosur; le,
pra, mendjemadhësi të largojë nga etja, duke u përpjekur për pasion të
vetvetes.
Kur dikush ka ndjenjën e mospëlqimit për të keqen,
kur ndihet i qetë, njeriu gjen kënaqësi të dëgjojë mësime të mira; kur
dikush ka këto ndjenja dhe i vlerëson ato, një është pa frikë.
Në çastin që ndiejmë zemërimin, ne tashmë kemi ndalur të përpiqemi për
të vërtetën dhe kemi filluar të përpiqemi për veten tonë.
Citime të Buddhës në zemërim dhe xhelozi
Ju nuk do të ndëshkoheni për zemërimin tuaj, do të ndëshkoheni nga zemërimi juaj. Klikoni për tweet
Vishni egon tuaj si një veshje e lirshme.
Disa nuk e kuptojnë se ne duhet të vdesim, por ata që e kuptojnë këtë zgjidhin grindjet e tyre.
Urrejtja nuk qetësohet kurrë nga urrejtja në këtë botë. Vetëm nga
jo-urrejtja është lehtësuar urrejtja. Ky është një ligj i përjetshëm.
Të gjithë dridhen nga dhuna; të gjithë kanë frikë nga vdekja. Duke e
vendosur veten në vendin e një tjetri, nuk duhet të vritet e as të
shkaktohet një tjetër të vritet.
Unë nuk debatoj me botën; përkundrazi është bota që grindet me mua.
Ata fajësojnë ata që heshtin, ata fajësojnë ata që flasin shumë,
ata fajësojnë ata që flasin me moderim. Askush nuk është në botë që nuk
fajësohet.
Ata që kapen pas perceptimeve dhe pikëpamjeve, enden botën duke ofenduar njerëzit.
Kush nuk do të ndizet me dikë që është i zemëruar, fiton një betejë të vështirë për të fituar.
Zemërimi nuk do të zhduket kurrë për sa kohë që mendjet e
pakënaqësisë janë të mbushura në mendje. Zemërimi do të zhduket sapo të
harrohen mendimet e pakënaqësisë.
Mos e mbivlerëso atë që ke marrë, dhe as zili të tjerët. Ai që i ka zili të tjerët nuk fiton paqe mendore.
§ 15. Oferta e Mërgimit
1. Të nesërmen Senapati thirri një takim tjetër të Sakya Sangh, për ta shqyrtuar planin e tij të mobilizimit nga Sangh.
2. Kur Sangh u takua, ai propozoi që ai të lejohej të shpallte një
urdhër që i thirri armët, për luftën kundër Kolijas, çdo Sakya midis
moshës 20 dhe 50 vjeç.
3. Në takim morën pjesë të dy palët - ata
që në mbledhjen e mëparshme të Sangh kishin votuar pro një deklarate
lufte, si dhe ata që kishin votuar kundër tij.
4. Për ata që
kishin votuar pro, nuk kishte vështirësi të pranonte propozimin e
Senapati. Ishte një pasojë e natyrshme e vendimit të tyre të mëparshëm.
5. Por pakica që kishte votuar kundër tij kishte një problem për
t’u përballur. Problemi i tyre ishte - të nënshtroheshin ose të mos i
nënshtroheshin vendimit të mazhorancës.
6. Pakica ishte e
vendosur të mos i nënshtrohej mazhorancës. Kjo është arsyeja pse ata
kishin vendosur të ishin të pranishëm në mbledhje. Fatkeqësisht, asnjëri
prej tyre nuk pati guximin të thoshte kaq hapur. Ndoshta ata i dinin
pasojat e kundërshtimit të mazhorancës.
7. Duke parë që
mbështetësit e tij ishin të heshtur, Siddharth u ngrit në këmbë dhe duke
iu drejtuar Sangh-it, tha: “Miq! Ju mund të bëni atë që ju pëlqen. Ju
keni një shumicë nga ana juaj, por më vjen keq ta them që do të
kundërshtoj vendimin tuaj në favor i mobilizimit. Unë nuk do të
bashkohem me ushtrinë tuaj dhe nuk do të marr pjesë në luftë “.
8. Senapati, duke iu përgjigjur Siddharth Gautama, tha: “Mos harroni
premtimet që kishit marrë kur u pranuat në anëtarësimin e Sangh-ut? Nëse
thyeni ndonjë prej tyre, do të ekspozoni veten në turp publik”.
9. Siddharth u përgjigj, “Po, unë jam zotuar që të ruaj interesat më të
mirë të Sakyas me trupin, mendjen dhe paratë e mia. Por unë nuk mendoj
se kjo luftë është në interesin më të mirë të Sakyas. Cili është turp
publik për mua para interesave më të mira të Sakyas? “
10.
Siddharth vazhdoi me kujdes Sanghun duke e kujtuar atë se si Sakyas [=
ishin] u bënë vasalët e Mbretit të Kosalës për shkak të grindjeve të
tyre me Koliyas. “Nuk është e vështirë të imagjinohet,” tha ai, “që kjo
luftë do t’i japë atij një dorezë më të madhe për të ulur më tej lirinë e
Sakyas.”
11. Senapati u zemërua dhe, duke iu drejtuar
Siddharth, tha: “Elokuenca juaj nuk do t’ju ndihmojë. Ju duhet t’i
bindeni vendimit të shumicës së Sangh. Ju ndoshta po mbështeteni në
faktin se Sangh nuk ka fuqi të urdhërojë një shkelës të jetë varur ose
për ta internuar pa sanksionin e mbretit të Kosalas, dhe që mbreti i
Kosalas nuk do të japë leje nëse njëra prej dy fjalive u kalua kundër
jush nga Sangh “.
12. “Por mos harroni, Sangh ka mënyra të tjera
për t’ju dënuar. Sangh mund të deklarojë një bojkot shoqëror kundër
familjes tuaj, dhe Sangh mund të konfiskojë tokat e familjes suaj. Për
këtë Sangh nuk ka për të marrë lejen e mbretit të Kosalasit “.
13. Siddharth kuptoi pasojat që do të pasonin nëse ai vazhdonte
kundërshtimin e tij ndaj Sangh në planin e saj të luftës kundër Koliyas.
Ai kishte tre alternativa për t’i konsideruar - të bashkohej me forcat
dhe të merrte pjesë në luftë; të pajtohen për t’u varur ose internuar;
dhe të lejojë që anëtarët e familjes së tij të dënohen për një bojkotim
shoqëror dhe konfiskim të pasurisë.
14. Ai ishte i vendosur në
mos pranimin e të parit. Sa i përket të tretit, ai mendonte se ishte i
paimagjinueshëm. Në rrethana, ai mendoi se alternativa e dytë ishte më e
mira.
15. Prandaj, Siddharth foli për Sangh. “Ju lutemi mos e
ndëshkoni familjen time. Mos i vendosni në ankth duke iu nënshtruar një
bojkoti shoqëror. Mos i bëni ata të varfër duke konfiskuar tokën e tyre,
e cila është mënyra e tyre e vetme e jetesës. Ata janë të pafajshëm.
Unë jam personi fajtor. Më lejoni të vuaj vetëm për gabimin tim. Dënoni
për vdekje ose mërgim, këdo që ju pëlqen. Unë do ta pranoj me dëshirë
dhe premtoj se nuk do t’i bëj thirrje mbretit të Kosalas “.
Citimet e Budës mbi Suksesin, Durimin dhe Fuqinë
As zjarri, as era, lindja dhe vdekja nuk mund t’i fshijnë veprat tona të mira. Klikoni për tweet
Nëse gjeni një kritik të mençur për të treguar gabimet tuaja,
ndiqni atë pasi të bëni një udhëzues për një thesar të fshehur.
Si një elefant në fushëbetejë i reziston shigjetave të shtëna nga harqe përreth, edhe kështu do të duroj abuzimin.
Falënderimet dhe fajet, fitimi dhe humbja, kënaqësia dhe trishtimi
vijnë e shkojnë si era. Për të qenë të lumtur, pushoni si një pemë
gjigande në mes të të gjithëve.
Në ndarje qëndron mjerimi më i madh në botë; në dhembshuri qëndron forca e vërtetë e botës.
Jini një llambë për veten tuaj. Bëhuni streha juaj. Kërkoni për
asnjë tjetër. Të gjitha gjërat duhet të kalojnë. Përpiquni me zell. Mos u
dorëzo
Më mirë është të jetosh një ditë duke parë ngritjen
dhe rënien e gjërave sesa të jetosh njëqind vjet pa parë kurrë ngritjen
dhe rënien e gjërave.
Nëse nuk ndryshoni drejtim, mund të përfundoni atje ku po shkoni.
Citimet e Budës mbi Shëndetin
Shëndeti është dhurata më e madhe, kënaqësia pasuria më e madhe, besnikëria marrëdhënia më e mirë. Buda
Të mbash trupin në gjendje të mirë shëndetësore është detyrë…
përndryshe nuk do të jemi në gjendje ta mbajmë mendjen të fortë dhe të
qartë.
Pa shëndetin jeta nuk është jeta; është vetëm një gjendje e langur dhe e vuajtur - një imazh i vdekjes.
Sekreti i shëndetit si për mendjen ashtu edhe për trupin nuk është
të vajtoni për të kaluarën, të mos shqetësoheni për të ardhmen, të mos
parashikoni të ardhmen, por ta jetoni momentin e tanishëm me mençuri dhe
me zell.
Citimet e Buddhës mbi të vërtetën
Ata që nuk kanë arritur të punojnë drejt së vërtetës, kanë humbur qëllimin e të jetuarit. Klikoni për tweet
Mësojuni kësaj të vërtetë të trefishtë: Një zemër bujare, një
fjalim i sjellshëm dhe një jetë shërbimi dhe dhembshurie janë gjërat që
rinovojnë njerëzimin.
Ekzistojnë dy gabime që dikush mund të
bëjë përgjatë rrugës drejt së vërtetës … duke mos shkuar gjatë gjithë
rrugës, dhe duke mos filluar.
Të qetë thonë se ajo që flitet
mirë është më e mira; së dyti, ai duhet të thotë çfarë është e drejtë,
jo e padrejtë; së treti, ajo që është e këndshme, jo e pakënaqshme; së
katërti, çfarë është e vërtetë, jo e rreme.
Pushtoni
zemëruarin duke mos u zemëruar; pushtoni të pabesët nga mirësia;
pushtoni kopracin nga bujaria dhe gënjeshtarin duke thënë të vërtetën.
Tre gjëra nuk mund të fshihen gjatë: dielli, hëna dhe e vërteta.
https://www.youtube.com/watch?v=8cZnKH_0UH8
Shah Lateef sur museum (The Great Poet of Sindhi language & philosopher )
Naseer Abbasi
Published on Jan 19, 2018
The Great Poet of Sindhi language & philosopher
Category
Entertainment
89) Classical Sindhi,
89) Classical Sindhi،
جڏهن هڪ ڄڻي پيدا ٿئي ٿي ته بغير ڪنهن کي ٻار سان گفتگو ڪرڻ کان سواء رکيو
ويو آهي، ڪجهه ڏينهن بعد اهو ڳالهائڻ ۽ انساني قدرتي (پراڪرت) ٻوليء جي
نالي سان مشهور مئهيهي مئگهي / ڪاليج چنڊو ٻوليء / مگھي پراڪي / هللا زبان /
ڪاليائي پالي جو ساڳيو آهي. مهاتما جادوگريء ۾ ڳالهايو. سمورا 7111 ٻولين ۽
ٻوليون ٻڌل ميڪسي مئهي مئگڊي جي شوٽ آهن. انهيء لاء اهي سڀئي انساني
انسانن جي طبعي (پراڪرت) آهن، جهڙوڪ ٻين سڀني جاندار جي اسپيسس وانگر رابطي
لاء پنهنجون قدرتي ٻوليون آ
All
Awakened Aboriginal Societies including SC/STs/OBCs/Religious
Minorities and the non-chitpavan brahmins have decided to propagate
TIPITAKA BUDDHA AND HIS DHAMMA Suttas word by word and the Constitution
of our Country - Complete Course on our Dhamma and Polity to save
Elections to the House of the People and to the Legislative Assemblies
of States to be on the basis of adult suffrage which is in danger as the
Master Key has been gobbled by tampering the fraud EVMs by just 0.1%
intolerant, violent, militant, number one terrorists of the world,
cunning, crooked, ever shooting, mob lynching, lunatic, mentally
retarded foreigners from Bene Israeli chitpavan brahmins of RSS (Rowdy
Rakshasa Swayam Sewaks) remotely controlling Murderer of democratic
institutions and Master of diluting institutions (Modi) of BJP (Bevakoof
Jhoothe Psychopaths) who are their slaves, stooges, chamchas, chelas,
bootlickers and own mother’s flesh eaters full of hatred, anger,
jealousy, delusion, stupidity requiring mental treatment in mental
asylums in Bene Israel. Through Ballot papers instead of fraud EVMs a
real freedom struggle to force the chitpavan brahmins quit Prabuddha
Bharat and non-cooperative movement for the welfare, happiness and peace
of all Awakened Aboriginal Societies and for their Eternal Bliss as
Final Goal.
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 Pali which are the same. Buddha spoke in Magadhi.
All the 7111 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. 111 languages are translated by
https://translate.google.com
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This
edition of the Constitution of India is made available for reference
and information of the general public. The Department has taken all care
and effort to ensure to update this edition of the Constitution of
India by including all the constitutional amendments till date. Though
efforts have been made to provide complete and updated edition of the
Constitution of India on the website, some errors or mistakes may have
crept in. In order to avoid any doubt, the user may refer the
authoritative text of the Constitution of India. Neither this Department
nor the National Informatics Centre shall be responsible for any
inaccuracy or omission in the content.THE CONSTITUTION OF INDIA
[As on 1st April, 2019]
2019
GOVERNMENT OF INDIA MINISTRY OF LAW AND JUSTICE
LEGISLATIVE DEPARTMENT LIST OF ABBREVIATIONS USED Art., arts. Cl., cls. C.O.
Ins.
P., pp. Pt. Rep. S., ss. Sch. Subs. w.e.f.
for Article, articles.
′′ Clause, clauses.
′′ Constitution Order. ′′ Inserted.
′′ Page, pages.
′′ Part.
′′ Repealed.
′′ Section, sections. ′′ Schedule.
′′ Substituted.
′′ with effect from. PREFACE
This
edition of the Constitution of India reproduces the text of the
Constitution of India as amended by Parliament from time to time. All
amendments made by the Parliament up to and including the Constitution
(One Hundred and Third Amendment) Act, 2019 are incorporated in this
edition. The foot notes below the text indicate the Constitution
Amendment Acts by which such amendments have been made.
The
Constitution applies to the State of Jammu and Kashmir with certain
exceptions and modifications as provided in article 370 and the
Constitution (Application to Jammu and Kashmir) Order, 1954. This Order
has been included in Appendix I for facility of reference. Appendix II
contains a re-statement of the exceptions and modifications.
The
Constitution (One Hundredth Amendment) Act, 2015 containing details of
acquired and transferred territories between the Governments of India
and Bangladesh has been included in Appendix V.
The text of the
constitutional amendments relating to the Constitution (Forty-fourth
Amendment) Act, 1978 and the Constitution (Eighty-eighth Amendment) Act,
2003, which have not yet come into force, have been provided in the
text at the appropriate places wherever possible or otherwise in the
footnote.
New Delhi; Dr. G Narayana Raju,
1st April, 2019.
Secretary to the Government of India.
PREAMBLE
ARTICLES
THE CONSTITUTION OF INDIA ____
CONTENTS ____
PART I
THE UNION AND ITS TERRITORY
1. Name and territory of the Union.
2. Admission or establishment of new States.
2A. [Omitted.]
3. Formation of new States and alteration of areas, boundaries or names of existing States.
4.
Laws made under articles 2 and 3 to provide for the amendment of the
First and the Fourth Schedules and supplemental, incidental and
consequential matters.
PART II
CITIZENSHIP
5. Citizenship at the commencement of the Constitution.
6. Rights of citizenship of certain persons who have migrated to India from Pakistan.
7. Rights of citizenship of certain migrants to Pakistan.
8. Rights of citizenship of certain persons of Indian origin residing outside India.
9. Persons voluntarily acquiring citizenship of a foreign State not to be citizens.
10. Continuance of the rights of citizenship.
11. Parliament to regulate the right of citizenship by law.
PART III
FUNDAMENTAL RIGHTS
General
12. Definition.
13. Laws inconsistent with or in derogation of the fundamental rights.
Right to Equality
14. Equality before law.
15.
Prohibition of discrimination on grounds of religion, race, caste, sex
or place of birth. 16. Equality of opportunity in matters of public
employment.
17. Abolition of Untouchability.
18. Abolition of titles.
Right to Freedom
19. Protection of certain rights regarding freedom of speech, etc. 20. Protection in respect of conviction for offences.
21. Protection of life and personal liberty.
4
ARTICLES
21A. Right to education.
22. Protection against arrest and detention in certain cases.
Right against Exploitation
23. Prohibition of traffic in human beings and forced labour.
24. Prohibition of employment of children in factories, etc.
Right to Freedom of Religion
25. Freedom of conscience and free profession, practice and propagation of religion.
26. Freedom to manage religious affairs.
27. Freedom as to payment of taxes for promotion of any particular religion.
28. Freedom as to attendance at religious instruction or religious worship in certain educational institutions.
Cultural and Educational Rights
29. Protection of interests of minorities.
30. Right of minorities to establish and administer educational institutions.
31. [Omitted.]
Saving of Certain Laws
31A. Saving of Laws providing for acquisition of estates, etc. 31B. Validation of certain Acts and Regulations.
31C. Saving of laws giving effect to certain directive principles. 31D. [Omitted.]
Right to Constitutional Remedies
32. Remedies for enforcement of rights conferred by this Part.
32A. [Omitted.]
33.
Power of Parliament to modify the rights conferred by this Part in
their application to Forces, etc. 34. Restriction on rights conferred by
this Part while martial law is in force in any area.
35. Legislation to give effect to the provisions of this Part.
PART IV
DIRECTIVE PRINCIPLES OF STATE POLICY
36. Definition.
37. Application of the principles contained in this Part.
38.
State to secure a social order for the promotion of welfare of the
people. 39. Certain principles of policy to be followed by the State.
39A. Equal justice and free legal aid.
40. Organisation of village panchayats.
41.
Right to work, to education and to public assistance in certain cases.
42. Provision for just and humane conditions of work and maternity
relief. 43. Living wage, etc., for workers.
43A. Participation of workers in management of industries.
43B. Promotion of co-operative societies.
5
ARTICLES
44. Uniform civil code for the citizens.
45. Provision for early childhood care and education to children below the age of six years.
46. Promotion of educational and economic interests of Scheduled Castes, Scheduled Tribes and other weaker sections.
47. Duty of the State to raise the level of nutrition and the standard of living and to improve public health.
48. Organisation of agriculture and animal husbandry.
48A.
Protection and improvement of environment and safeguarding of forests
and wild life. 49. Protection of monuments and places and objects of
national importance.
50. Separation of judiciary from executive.
51. Promotion of international peace and security.
51A. Fundamental duties.
52. The President of India.
PART IVA
FUNDAMENTAL DUTIES
PART V
THE UNION CHAPTER I.THE EXECUTIVE The President and Vice-President
53. Executive power of the Union.
54. Election of President.
55. Manner of election of President.
56. Term of office of President.
57. Eligibility for re-election.
58. Qualifications for election as President.
59. Conditions of President’s office.
60. Oath or affirmation by the President.
61. Procedure for impeachment of the President.
62.
Time of holding election to fill vacancy in the office of President and
the term of office of person elected to fill casual vacancy.
63. The Vice-President of India.
64. The Vice-President to be ex officio Chairman of the Council of States.
65.
The Vice-President to act as President or to discharge his functions
during casual vacancies in the office, or during the absence, of
President.
66. Election of Vice-President.
67. Term of office of Vice-President.
68.
Time of holding election to fill vacancy in the office of
Vice-President and the term of office of person elected to fill casual
vacancy.
69. Oath or affirmation by the Vice-President.
70. Discharge of President’s functions in other contingencies.
71. Matters relating to, or connected with, the election of a President or Vice-President.
6
ARTICLES
72. Power of President to grant pardons, etc., and to suspend, remit or commute sentences in certain cases.
73. Extent of executive power of the Union.
Council of Ministers
74. Council of Ministers to aid and advise President.
75. Other provisions as to Ministers.
76. Attorney-General for India.
The Attorney-General for India Conduct of Government Business
77. Conduct of business of the Government of India.
78. Duties of Prime Minister as respects the furnishing of information to the President, etc.
CHAPTER II.PARLIAMENT General
79. Constitution of Parliament.
80. Composition of the Council of States.
81. Composition of the House of the People.
82. Readjustment after each census.
83. Duration of Houses of Parliament.
84. Qualification for membership of Parliament.
85. Sessions of Parliament, prorogation and dissolution.
86. Right of President to address and send messages to Houses.
87. Special address by the President.
88. Rights of Ministers and Attorney-General as respects Houses.
Officers of Parliament
89. The Chairman and Deputy Chairman of the Council of States.
90. Vacation and resignation of, and removal from, the office of Deputy Chairman.
91. Power of the Deputy Chairman or other person to perform the duties of the office of, or to act as, Chairman.
92. The Chairman or the Deputy Chairman not to preside while a resolution for his removal from office is under consideration.
93. The Speaker and Deputy Speaker of the House of the People.
94. Vacation and resignation of, and removal from, the offices of Speaker and Deputy Speaker.
95. Power of the Deputy Speaker or other person to perform the duties of the office of, or to act as, Speaker.
96. The Speaker or the Deputy Speaker not to preside while a resolution for his removal from office is under consideration.
97. Salaries and allowances of the Chairman and Deputy Chairman and the Speaker and Deputy Speaker.
98. Secretariat of Parliament.
Conduct of Business
99. Oath or affirmation by members.
100. Voting in Houses, power of Houses to act notwithstanding vacancies and quorum.
7
ARTICLES
101. Vacation of seats.
Disqualifications of Members
102. Disqualifications for membership.
103. Decision on questions as to disqualifications of members.
104.
Penalty for sitting and voting before making oath or affirmation under
article 99 or when not qualified or when disqualified.
Powers, Privileges and Immunities of Parliament and its Members
105.
Powers, privileges, etc., of the Houses of Parliament and of the
members and committees thereof. 106. Salaries and allowances of members.
Legislative Procedure
107. Provisions as to introduction and passing of Bills. 108. Joint sitting of both Houses in certain cases.
109. Special procedure in respect of Money Bills.
110. Definition of “Money Bills”.
111. Assent to Bills.
Procedure in Financial Matters
112. Annual financial statement.
113. Procedure in Parliament with respect to estimates.
114. Appropriation Bills.
115. Supplementary, additional or excess grants.
116. Votes on account, votes of credit and exceptional grants. 117. Special provisions as to financial Bills.
Procedure Generally
118. Rules of procedure.
119. Regulation by law of procedure in Parliament in relation to financial business. 120. Language to be used in Parliament.
121. Restriction on discussion in Parliament.
122. Courts not to inquire into proceedings of Parliament.
CHAPTER III.LEGISLATIVE POWERS OF THE PRESIDENT 123.Power of President to promulgate Ordinances during recess of Parliament.
CHAPTER IV. THE UNION JUDICIARY 124. Establishment and constitution of Supreme Court.
124A. National Judicial Appointments Commission. 124B. Functions of Commission.
124C. Power of Parliament to make law.
125. Salaries, etc., of Judges.
126. Appointment of acting Chief Justice. 127. Appointment of ad hoc judges.
8
ARTICLES
128. Attendance of retired Judges at sittings of the Supreme Court.
129. Supreme Court to be a court of record.
130. Seat of Supreme Court.
131. Original jurisdiction of the Supreme Court.
131A. [Omitted.]
132. Appellate jurisdiction of Supreme Court in appeals from High Courts in certain cases.
133. Appellate jurisdiction of Supreme Court in appeals from High Courts in regard to civil matters.
134. Appellate jurisdiction of Supreme Court in regard to criminal matters.
134A. Certificate for appeal to the Supreme Court.
135. Jurisdiction and powers of the Federal Court under existing law to be exercisable by the Supreme Court.
136. Special leave to appeal by the Supreme Court.
137. Review of judgments or orders by the Supreme Court.
138. Enlargement of the jurisdiction of the Supreme Court.
139. Conferment on the Supreme Court of powers to issue certain writs.
139A. Transfer of certain cases.
140. Ancillary powers of Supreme Court.
141. Law declared by Supreme Court to be binding on all courts.
142.
Enforcement of decrees and orders of Supreme Court and orders as to
discovery, etc. 143. Power of President to consult Supreme Court.
144. Civil and judicial authorities to act in aid of the Supreme Court.
144A. [Omitted.]
145. Rules of Court, etc.
146. Officers and servants and the expenses of the Supreme Court.
147. Interpretation.
CHAPTER V. COMPTROLLER AND AUDITOR-GENERAL OF INDIA 148. Comptroller and Auditor-General of India.
149. Duties and powers of the Comptroller and Auditor-General.
150. Form of accounts of the Union and of the States.
151. Audit reports.
152. Definition.
PART VI
THE STATES CHAPTER I. GENERAL
CHAPTER II. THE EXECUTIVE The Governor
153. Governors of States.
154. Executive power of State.
155. Appointment of Governor.
156. Term of office of Governor.
157. Qualifications for appointment as Governor. 158. Conditions of Governor’s office.
9
ARTICLES
159. Oath or affirmation by the Governor.
160. Discharge of the functions of the Governor in certain contingencies.
161. Power of Governor to grant pardons, etc., and to suspend, remit or commute sentences in certain cases.
162. Extent of executive power of State.
Council of Ministers
163. Council of Ministers to aid and advise Governor. 164. Other provisions as to Ministers.
The Advocate-General for the State
165. Advocate-General for the State.
Conduct of Government Business
166. Conduct of business of the Government of a State.
167. Duties of Chief Minister as respects the furnishing of information to Governor, etc.
CHAPTER III.THE STATE LEGISLATURE General
168. Constitution of Legislatures in States.
169. Abolition or creation of Legislative Councils in States.
170. Composition of the Legislative Assemblies.
171. Composition of the Legislative Councils.
172. Duration of State Legislatures.
173. Qualification for membership of the State Legislature.
174. Sessions of the State Legislature, prorogation and dissolution.
175. Right of Governor to address and send messages to the House or Houses. 176. Special address by the Governor.
177. Rights of Ministers and Advocate-General as respects the Houses.
Officers of the State Legislature
178. The Speaker and Deputy Speaker of the Legislative Assembly.
179. Vacation and resignation of, and removal from, the offices of Speaker and Deputy Speaker.
180. Power of the Deputy Speaker or other person to perform the duties of the office of, or to act as, Speaker.
181. The Speaker or the Deputy Speaker not to preside while a resolution for his removal from office is under consideration.
182. The Chairman and Deputy Chairman of the Legislative Council.
183. Vacation and resignation of, and removal from, the offices of Chairman and Deputy Chairman.
184. Power of the Deputy Chairman or other person to perform the duties of the office of, or to act as, Chairman.
185. The Chairman or the Deputy Chairman not to preside while a resolution for his removal from office is under consideration.
10
ARTICLES
186. Salaries and allowances of the Speaker and Deputy Speaker and the Chairman and Deputy Chairman.
187. Secretariat of State Legislature.
Conduct of Business
188. Oath or affirmation by members.
189. Voting in Houses, power of Houses to act notwithstanding vacancies and quorum.
Disqualifications of Members
190. Vacation of seats.
191. Disqualifications for membership.
192. Decision on questions as to disqualifications of members.
193. Penalty for sitting and voting before making oath or affirmation under article 188 or when not
qualified or when disqualified.
Powers, privileges and immunities of State Legislatures and their Members
194.
Powers, privileges, etc., of the Houses of Legislatures and of the
members and committees thereof. 195. Salaries and allowances of members.
Legislative Procedure
196. Provisions as to introduction and passing of Bills.
197.
Restriction on powers of Legislative Council as to Bills other than
Money Bills. 198. Special procedure in respect of Money Bills.
199. Definition of “Money Bills”.
200. Assent to Bills.
201. Bills reserved for consideration.
Procedure in Financial Matters
202. Annual financial statement.
203. Procedure in Legislature with respect to estimates.
204. Appropriation Bills.
205. Supplementary, additional or excess grants.
206. Votes on account, votes of credit and exceptional grants. 207. Special provisions as to financial Bills.
Procedure Generally
208. Rules of procedure.
209. Regulation by law of procedure in the Legislature of the State in relation to financial business.
210. Language to be used in the Legislature.
211. Restriction on discussion in the Legislature.
212. Courts not to inquire into proceedings of the Legislature.
CHAPTER IV.LEGISLATIVE POWER OF THE GOVERNOR 213. Power of Governor to promulgate Ordinances during recess of Legislature.
CHAPTER V.-THE HIGH COURTS IN THE STATES 214. High Courts for States.
215. High Courts to be courts of record. 216. Constitution of High Courts.
11
ARTICLES
217. Appointment and conditions of the office of a Judge of a High Court.
218.
Application of certain provisions relating to Supreme Court to High
Courts. 219. Oath or affirmation by Judges of High Courts.
220. Restriction on practice after being a permanent Judge.
221. Salaries, etc., of Judges.
222. Transfer of a Judge from one High Court to another.
223. Appointment of acting Chief Justice.
224. Appointment of additional and acting Judges.
224A. Appointment of retired Judges at sittings of High Courts.
225. Jurisdiction of existing High Courts.
226. Power of High Courts to issue certain writs.
226A. [Omitted]
227. Power of superintendence over all courts by the High Court.
228. Transfer of certain cases to High Court.
228A. [Omitted .]
229. Officers and servants and the expenses of High Courts.
230. Extension of jurisdiction of High Courts to Union territories.
231. Establishment of a common High Court for two or more States.
CHAPTER VISUBORDINATE COURTS 233. Appointment of district judges.
233A.
Validation of appointments of, and judgments, etc., delivered by,
certain district judges. 234. Recruitment of persons other than district
judges to the judicial service.
235. Control over subordinate courts.
236. Interpretation.
237. Application of the provisions of this Chapter to certain class or classes of magistrates. PART VII- [Omitted]
THE STATES IN PART B OF THE FIRST SCHEDULE 238. [Omitted .]
PART VIII
THE UNION TERRITORIES 239. Administration of Union territories.
239A.
Creation of local Legislatures or Council of Ministers or both for
certain Union territories. 239AA.Special provisions with respect to
Delhi.
239AB.Provision in case of failure of constitutional machinery.
239B.Power of administrator to promulgate Ordinances during recess of Legislature.
240. Power of President to make regulations for certain Union territories. 241. High Courts for Union territories.
242. [Omitted .]
PART IX
THE PANCHAYATS
243. Definitions.
243A. Gram Sabha.
243B. Constitution of Panchayats.
12
ARTICLES
243C. Composition of Panchayats.
243D. Reservation of seats.
243E. Duration of Panchayats, etc.
243F. Disqualifications for membership.
243G. Powers, authority and responsibilities of Panchayats.
243H. Powers to impose taxes by, and Funds of, the Panchayats.
243-I. Constitution of Finance Commission to review financial position. 243J. Audit of accounts of Panchayats.
243K. Elections to the Panchayats.
243L. Application to Union territories.
243M. Part not to apply to certain areas.
243N. Continuance of existing laws and Panchayats.
243-O. Bar to interference by courts in electoral matters.
PART IXA
THE MUNICIPALITIES
243P. Definitions.
243Q. Constitution of Municipalities.
243R. Composition of Municipalities.
243S. Constitution and composition of Wards Committees, etc. 243T. Reservation of seats.
243U. Duration of Municipalities, etc.
243V. Disqualifications for membership.
243W.Powers,
authority and responsibilities of Municipalities, etc. 243X. Power to
impose taxes by, and Funds of, the Municipalities. 243Y. Finance
Commission.
243Z. Audit of accounts of Municipalities.
243ZA. Elections to the Municipalities.
243ZB. Application to Union territories.
243ZC. Part not to apply to certain areas.
243ZD.Committee for district planning.
243ZE. Committee for Metropolitan planning.
243ZF. Continuance of existing laws and Municipalities.
243ZG. Bar to interference by courts in electoral matters.
PART IXB
THE CO-OPERATIVE SOCIETIES
243ZH. Definitions.
243Z-I. Incorporation of co-operative societies.
243ZJ. Number and term of members of board and its office bearers.
13
ARTICLES
243ZK. Election of members of board.
243ZL. Supersession and suspension of board and interim management.
243ZM.
Audit of accounts of co-operative societies. 243ZN. Convening of
general body meetings. 243Z-O. Right of a member to get information.
243ZP. Returns.
243ZQ. Offences and penalties.
243ZR. Application to multi-State co-operative societies. 243ZS. Application to Union territories.
243ZT. Continuance of existing laws.
PART X
THE SCHEDULED AND TRIBAL AREAS
244. Administration of Scheduled Areas and Tribal Areas.
244A.
Formation of an autonomous State comprising certain tribal areas in
Assam and creation of local Legislature or Council of Ministers or both
therefor.
PART XI
RELATIONS BETWEEN THE UNION AND THE STATES CHAPTER I.LEGISLATIVE RELATIONS Distribution of Legislative Powers
245. Extent of laws made by Parliament and by the Legislatures of States.
246. Subject-matter of laws made by Parliament and by the Legislatures of States.
247. Power of Parliament to provide for the establishment of certain additional courts.
248. Residuary powers of legislation.
249. Power of Parliament to legislate with respect to a matter in the State List in the national interest.
250.
Power of Parliament to legislate with respect to any matter in the
State List if a Proclamation of Emergency is in operation.
251. Inconsistency between laws made by Parliament under articles 249 and 250 and laws made by the Legislatures of States.
252. Power of Parliament to legislate for two or more States by consent and adoption of such legislation by any other State.
253. Legislation for giving effect to international agreements.
254. Inconsistency between laws made by Parliament and laws made by the Legislatures of States.
255. Requirements as to recommendations and previous sanctions to be regarded as matters of procedure only.
CHAPTER II. ADMINISTRATIVE RELATIONS General
256. Obligation of States and the Union.
257. Control of the Union over States in certain cases.
14
ARTICLES
257A. [Omitted .]
258.
Power of the Union to confer powers, etc., on States in certain cases.
258A. Power of the States to entrust functions to the Union.
259. [Omitted .]
260. Jurisdiction of the Union in relation to territories outside India. 261. Public acts, records and judicial proceedings.
Disputes relating to Waters
262. Adjudication of disputes relating to waters of inter-State rivers or river valleys. Co-ordination between States
263. Provisions with respect to an inter-State Council.
PART XII
FINANCE, PROPERTY, CONTRACTS AND SUITS CHAPTER I.FINANCE
General
264. Interpretation.
265. Taxes not to be imposed save by authority of law.
266. Consolidated Funds and public accounts of India and of the States. 267. Contingency Fund.
Distribution of Revenues between the Union and the States
268. Duties levied by the Union but collected and appropriated by the State. 268A. [Omitted]
269.
Taxes levied and collected by the Union but assigned to the States.
270. Taxes levied and distributed between the Union and the States.
271. Surcharge on certain duties and taxes for purposes of the Union.
272. [Omitted.]
273. Grants in lieu of export duty on jute and jute products.
274. Prior recommendation of President required to Bills affecting taxation in which States are interested.
275. Grants from the Union to certain States.
276. Taxes on professions, trades, callings and employments. 277. Savings.
278. [Omitted.]
279. Calculation of “net proceeds”, etc.
280. Finance Commission.
281. Recommendations of the Finance Commission.
Miscellaneous financial provisions
282. Expenditure defrayable by the Union or a State out of its revenues.
15
ARTICLES
283. Custody, etc., of Consolidated Funds, Contingency Funds and moneys credited to the public accounts.
284.
Custody of suitors’ deposits and other moneys received by public
servants and courts. 285. Exemption of property of the Union from State
taxation.
286. Restrictions as to imposition of tax on the sale or purchase of goods.
287. Exemption from taxes on electricity.
288.
Exemption from taxation by States in respect of water or electricity in
certain cases. 289. Exemption of property and income of a State from
Union taxation.
290. Adjustment in respect of certain expenses and pensions.
290A. Annual payment to certain Devaswom Funds.
291. [Omitted .]
CHAPTER II.BORROWING 292. Borrowing by the Government of India.
293. Borrowing by States.
CHAPTER III. PROPERTY, CONTRACTS, RIGHTS, LIABILITIES,
OBLIGATIONS AND SUITS
294. Succession to property, assets, rights, liabilities and obligations in certain cases.
295. Succession to property, assets, rights, liabilities and obligations in other cases.
296. Property accruing by escheat or laps or as bona vacantia.
297.
Things of value within territorial waters or continental shelf and
resources of the exclusive economic zone to vest in the Union.
298. Power to carry on trade, etc. 299. Contracts.
300. Suits and proceedings.
CHAPTER IV. RIGHT TO PROPERTY 300A. Persons not to be deprived of property save by authority of law.
PART XIII
TRADE, COMMERCE AND INTERCOURSE WITHIN THE TERRITORY OF INDIA
301. Freedom of trade, commerce and intercourse.
302. Power of Parliament to impose restrictions on trade, commerce and intercourse.
303. Restrictions on the legislative powers of the Union and of the States with regard to trade and commerce.
304. Restrictions on trade, commerce and intercourse among States.
305. Saving of existing laws and laws providing for State monopolies.
306. [Omitted .]
307. Appointment of authority for carrying out the purposes of articles 301 to 304.
308. Interpretation.
PART XIV
SERVICES UNDER THE UNION AND THE STATES CHAPTER I. SERVICES
309. Recruitment and conditions of service of persons serving the Union or a State.
310. Tenure of office of persons serving the Union or a State.
311. Dismissal, removal or reduction in rank of persons employed in civil capacities under the Union or a State.
312. All-India services.
16
All Awakened Aboriginal
Societies including SC/STs/OBCs/Religious Minorities and the
non-chitpavan brahmins have decided to propagate TIPITAKA BUDDHA AND HIS
DHAMMA Suttas word by word and the Constitution of our Country -
Complete Course on our Dhamma and Polity to save Elections to the House
of the People and to the Legislative Assemblies of States to be on the
basis of adult suffrage which is in danger as the Master Key has been
gobbled by tampering the fraud EVMs by just 0.1% intolerant, violent,
militant, number one terrorists of the world, cunning, crooked, ever
shooting, mob lynching, lunatic, mentally retarded foreigners from Bene
Israeli chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sewaks)
remotely controlling Murderer of democratic institutions and Master of
diluting institutions (Modi) of BJP (Bevakoof Jhoothe Psychopaths) who
are their slaves, stooges, chamchas, chelas, bootlickers and own
mother’s flesh eaters full of hatred, anger, jealousy, delusion,
stupidity requiring mental treatment in mental asylums in Bene Israel.
Through Ballot papers instead of fraud EVMs a real freedom struggle to
force the chitpavan brahmins quit Prabuddha Bharat and non-cooperative
movement for the welfare, happiness and peace of all Awakened Aboriginal
Societies and for their Eternal Bliss as Final Goal.
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 Pali which are the same. Buddha spoke in Magadhi. All the 7111 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. 111 languages are translated by https://translate.google.com
E. Section on the Elements-THE
BUDDHA
AND
HIS DHAMMA by Dr. B. R. Ambedkar-§ 15. Offer of Exile-Buddha Quotes in 08) Classical Afrikaans– Klassieke Afrikaans-Natural Human language in 88) Classical Shona-Shona Shona,
https://www.youtube.com/watch?v=vq2Q1_v6TNU
Indian Constitution - Complete Course on Indian Polity for UPSC CSE
Unacademy Studios - Rise
Published on Jul 18, 2017
Indian Constitution - Complete Course on Indian Polity for UPSC CSE:
This lesson is a complete course on Indian Polity and will deal with the
ground norm of the country - The Indian Constitution.
The
Constitution of India is the supreme law of India. It lays down the
framework defining fundamental political principles, establishes the
structure, procedures, powers and duties of government institutions and
sets out fundamental rights, directive principles and the duties of
citizens. It is the longest written constitution of any sovereign
country in the world. The nation is governed by it. B. R. Ambedkar is
regarded as its chief architect.
This course will be helpful for the IAS exam aspirants and aspirants of all government exams.
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Education
E. Dhātumanasikāra Pabba
Puna ca·paraṃ,
bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
E. Section on the Elements
Furthermore, bhikkhus,
a bhikkhu reflects on this very kāya, however it is placed, however it
is disposed: “In this kāya, there is the earth element, the water
element, the fire element and the air element.”
Seyyathāpi, bhikkhave,
dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā catu·mahā·pathe
bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva
kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi
imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātū’ ti.
Just
as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is
placed, however it is disposed: “In this kāya, there is the earth
element, the water element, the fire element and the air element.”
Iti ajjhattaṃ vā kāye
kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
சம்மதம்போலே,பிக்குக்களுக்களே,
ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு கசாப்புக்காரரிடம் தொழில்
பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து, ஒரு குறுக்கு வீதி
உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே, பிக்குக்களுக்களே,
ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும், எவ்வகையிலேனும் அதை
அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க இந்த
:”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம், நெருப்பு
மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
இவ்வாறு அவர் kāya in
kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு
ஞானம்மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
BUDDHA
AND
HIS DHAMMA
by Dr. B. R. Ambedkar
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Prakash Jalhare
Published on Jun 12, 2013
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§ 15. Offer of Exile
1. Next day the Senapati called another meeting of the Sakya Sangh,
to have his plan of mobilisation considered by the Sangh.
2.
When the Sangh met, he proposed that he be permitted to proclaim an
order calling to arms, for the war against the Koliyas, every Sakya
between the ages of 20 and 50.
3. The meeting was attended by
both sides–those who at the previous meeting of the Sangh had voted in
favour of a declaration of war, as well as those who had voted against
it.
4. For those who had voted in favour, there was no
difficulty in accepting the proposal of the Senapati. It was a natural
consequence of their earlier decision.
5. But the minority who
had voted against it had a problem to face. Their problem was—to submit
or not to submit to the decision of the majority.
6. The
minority was determined not to submit to the majority. That is the
reason why they had decided to be present at the meeting. Unfortunately,
none of them had the courage to say so openly. Perhaps they knew the
consequences of opposing the majority.
7. Seeing that his
supporters were silent, Siddharth stood up, and addressing the Sangh,
said, “Friends! You may do what you like. You have a majority on your
side, but I am sorry to say I shall oppose your decision in favour of
mobilisation. I shall not join your army, and I shall not take part in
the war.”
8. The Senapati, replying to Siddharth Gautama, said,
“Do remember the vows you had taken when you were admitted to the
membership of the Sangh? If you break any of them, you will expose
yourself to public shame.”
9. Siddharth replied, “Yes, I have
pledged myself to safeguard the best interests of the Sakyas by my body,
mind and money. But I do not think that this war is in the best
interests of the Sakyas. What is public shame to me before the best
interests of the Sakyas?”
10. Siddharth proceeded to caution the
Sangh by reminding it of how the Sakyas have [=had] become the vassals
of the King of Kosala by reason of their quarrels with the Koliyas. “It
is not difficult to imagine,” he said, “that this war will give him a
greater handle to further reduce the freedom of the Sakyas.”
11.
The Senapati grew angry and, addressing Siddharth, said, “Your
eloquence will not help you. You must obey the majority decision of the
Sangh. You are perhaps counting upon the fact that the Sangh has no
power to order an offender to be hanged or to exile him without the
sanction of the king of the Kosalas, and that the king of the Kosalas
will not give permission if either of the two sentences was passed
against you by the Sangh.”
12. “But remember, the Sangh has
other ways of punishing you. The Sangh can declare a social boycott
against your family, and the Sangh can confiscate your family lands. For
this the Sangh does not have to obtain the permission of the king of
the Kosalas.”
13. Siddharth realised the consequences that would
follow if he continued his opposition to the Sangh in its plan of war
against the Koliyas. He had three alternatives to consider–to join the
forces and participate in the war; to consent to being hanged or exiled;
and to allow the members of his family to be condemned to a social
boycott and confiscation of property.
14. He was firm in not
accepting the first. As to the third, he felt it was unthinkable. Under
the circumstances, he felt that the second alternative was the best.
15. Accordingly, Siddharth spoke to the Sangh. “Please do not
punish my family. Do not put them in distress by subjecting them to a
social boycott. Do not make them destitute by confiscating their land,
which is their only means of livelihood. They are innocent. I am the
guilty person. Let me alone suffer for my wrong. Sentence me to death or
exile, whichever you like. I will willingly accept it, and I promise I
shall not appeal to the king of the Kosalas.”
Gautam Buddha Stories in Tamil | Tamil Stories for kids | Gautam Buddha
Stories for kids
1. அடுத்த நாள் சேனாபதி சாக்கிய சங்கத்தின் மற்றொரு கூட்டத்தை
அழைத்தார், அவர் அணிதிரட்டும் திட்டத்தை சங்கத்தால் பரிசீலிக்க வேண்டும்.
2. சங்கம் சந்தித்தபோது, கோலியாக்களுக்கு எதிரான போருக்காக, 20 முதல்
50 வயதுக்குட்பட்ட ஒவ்வொரு சாக்கியருக்கும் ஆயுதங்களை அழைக்கும் உத்தரவை
அறிவிக்க அனுமதிக்க வேண்டும் என்று அவர் முன்மொழிந்தார்.
3. கூட்டத்தில் இரு தரப்பினரும் கலந்து கொண்டனர் - முந்தைய சங்கத்தின்
கூட்டத்தில் போர் அறிவிப்புக்கு ஆதரவாக வாக்களித்தவர்களும், அதற்கு எதிராக
வாக்களித்தவர்களும் கலந்து கொண்டனர்.
4. ஆதரவாக வாக்களித்தவர்களுக்கு, சேனாபதியின் முன்மொழிவை
ஏற்றுக்கொள்வதில் சிரமம் இல்லை. இது அவர்களின் முந்தைய முடிவின் இயல்பான
விளைவு.
5. ஆனால் அதற்கு எதிராக வாக்களித்த சிறுபான்மையினருக்கு எதிர்கொள்ள ஒரு
சிக்கல் இருந்தது. அவர்களின் பிரச்சினை-பெரும்பான்மையினரின் முடிவுக்கு
அடிபணிவது அல்லது சமர்ப்பிக்காதது.
6. சிறுபான்மையினர் பெரும்பான்மையினருக்கு அடிபணியக்கூடாது என்பதில்
உறுதியாக இருந்தனர். கூட்டத்தில் கலந்து கொள்ள அவர்கள் முடிவு செய்ததற்கு
அதுவே காரணம். துரதிர்ஷ்டவசமாக, அவர்களில் யாருக்கும் இவ்வளவு
வெளிப்படையாகச் சொல்ல தைரியம் இல்லை. பெரும்பான்மையை எதிர்ப்பதன் விளைவுகளை
அவர்கள் அறிந்திருக்கலாம்.
7. அவரது ஆதரவாளர்கள் அமைதியாக இருப்பதைக் கண்ட சித்தார்த் எழுந்து
நின்று சங்கத்தை நோக்கி, “நண்பர்களே! நீங்கள் விரும்பியதை நீங்கள்
செய்யலாம். உங்கள் பக்கத்தில் பெரும்பான்மை உள்ளது, ஆனால் உங்கள் முடிவை
நான் எதிர்ப்பேன் என்று சொல்வதற்கு வருந்துகிறேன் அணிதிரட்டலுக்கு ஆதரவாக,
நான் உங்கள் இராணுவத்தில் சேர மாட்டேன், நான் போரில் பங்கேற்க மாட்டேன். “
8. சித்தார்த் க ut தமாவுக்கு பதிலளித்த சேனாபதி, “நீங்கள் சங்கத்தின்
உறுப்பினராக அனுமதிக்கப்பட்டபோது நீங்கள் எடுத்த சபதங்களை நினைவில்
கொள்கிறீர்களா? அவற்றில் ஏதேனும் ஒன்றை நீங்கள் மீறினால், நீங்கள் பொது
அவமானத்திற்கு ஆளாக நேரிடும்” என்று கூறினார்.
9. சித்தார்த் பதிலளித்தார், “ஆம், என் உடல், மனம் மற்றும் பணம்
ஆகியவற்றால் சாக்கியர்களின் சிறந்த நலன்களைப் பாதுகாப்பேன் என்று நான்
உறுதியளித்துள்ளேன். ஆனால் இந்த யுத்தம் சாகியர்களின் நலன்களுக்காக என்று
நான் நினைக்கவில்லை. பொது அவமானம் என்ன சாக்கியர்களின் சிறந்த நலன்களுக்கு
முன் என்னை? “
10. சித்தார்த், கோலியாக்களுடனான சண்டையின் காரணமாக, சாக்கியர்கள்
கோசலா மன்னரின் அடிமைகளாக மாறியது எப்படி என்பதை நினைவுபடுத்துவதன் மூலம்
சங்கத்தை எச்சரிக்கையுடன் தொடர்ந்தனர். “சாக்யர்களின் சுதந்திரத்தை மேலும்
குறைக்க இந்த யுத்தம் அவருக்கு ஒரு பெரிய கைப்பிடியைக் கொடுக்கும் என்று
கற்பனை செய்வது கடினம் அல்ல” என்று அவர் கூறினார்.
11. சேனாபதி கோபமடைந்து, சித்தார்தை உரையாற்றி, “உங்கள் சொற்பொழிவு
உங்களுக்கு உதவாது. சங்கத்தின் பெரும்பான்மை முடிவுக்கு நீங்கள் கீழ்ப்படிய
வேண்டும். ஒரு குற்றவாளியை கட்டளையிட சங்கத்திற்கு அதிகாரம் இல்லை என்ற
உண்மையை நீங்கள் ஒருவேளை எண்ணுகிறீர்கள். கோசலர்களின் மன்னரின்
அனுமதியின்றி அவரை தூக்கிலிடவோ அல்லது நாடுகடத்தவோ, இரண்டு தண்டனைகளில்
ஏதேனும் ஒன்று உங்களுக்கு எதிராக நிறைவேற்றப்பட்டால் கோசல மன்னர் அனுமதி
வழங்க மாட்டார். “
12. “ஆனால் நினைவில் கொள்ளுங்கள், சங்கத்திற்கு உங்களைத்
தண்டிப்பதற்கான வேறு வழிகள் உள்ளன. சங்கம் உங்கள் குடும்பத்திற்கு எதிராக
ஒரு சமூக புறக்கணிப்பை அறிவிக்க முடியும், மேலும் சங்கம் உங்கள் குடும்ப
நிலங்களை பறிமுதல் செய்யலாம். இதற்காக சங்கத்திற்கு மன்னரின் அனுமதியைப்
பெற வேண்டியதில்லை கோசலர்கள். “
13. கோலியாக்களுக்கு எதிரான போர் திட்டத்தில் சங்கத்திற்கு எதிரான தனது
எதிர்ப்பைத் தொடர்ந்தால் ஏற்படும் விளைவுகளை சித்தார்த் உணர்ந்தார். அவர்
கருத்தில் கொள்ள மூன்று மாற்று வழிகள் இருந்தன - படைகளில் சேரவும் போரில்
பங்கேற்கவும்; தூக்கிலிடப்பட்ட அல்லது நாடுகடத்தப்படுவதற்கு ஒப்புதல்;
மற்றும் அவரது குடும்ப உறுப்பினர்கள் ஒரு சமூக புறக்கணிப்பு மற்றும் சொத்து
பறிமுதல் செய்யப்படுவதை கண்டிக்க அனுமதிக்க வேண்டும்.
14. முதல்வரை ஏற்றுக்கொள்ளாததில் அவர் உறுதியாக இருந்தார். மூன்றாவது
நபரைப் பொறுத்தவரை, அது நினைத்துப்பார்க்க முடியாதது என்று அவர்
உணர்ந்தார். சூழ்நிலைகளில், இரண்டாவது மாற்று சிறந்தது என்று அவர்
உணர்ந்தார்.
15. அதன்படி, சித்தார்த் சங்கத்துடன் பேசினார். “தயவுசெய்து என்
குடும்பத்தை தண்டிக்க வேண்டாம். அவர்களை சமூக புறக்கணிப்புக்கு உட்படுத்தி
அவர்களை துன்பத்தில் ஆழ்த்த வேண்டாம். அவர்களின் நிலத்தை பறிமுதல் செய்வதன்
மூலம் அவர்களை வறியவர்களாக மாற்ற வேண்டாம், இது அவர்களின் ஒரே வாழ்வாதார
வழிமுறையாகும். அவர்கள் நிரபராதிகள். நான் குற்றவாளி. என் தவறுக்காக நான்
தனியாக கஷ்டப்படுகிறேன். நீங்கள் விரும்பியதை எனக்கு மரண தண்டனை அல்லது
நாடுகடத்துங்கள். நான் அதை விருப்பத்துடன் ஏற்றுக்கொள்வேன், கோசல மன்னனிடம்
முறையிட மாட்டேன் என்று உறுதியளிக்கிறேன். “
https://www.youtube.com/watch?v=VdYTK5krsig
Buddha Quotes on Meditation, Spirituality, and Happiness
Amaze Share
Published on May 14, 2019
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Category
Education
Sien hulle, fladderend in hul sin van myne, soos visse in die plas van
‘n opgedroogde stroom - en sien dit: leef sonder myne, en vorm geen
verbintenis vir toestande om te word nie.
‘Soos ek is, is dit
ook so. Net so is ek ook. ‘Trek die parallel aan jouself, maak nie dood
nie en laat ook nie ander doodmaak nie.
Alle ervarings word voorafgegaan deur gedagtes, met die verstand as ‘n meester, geskep deur die gees.
Om goeie gesondheid te geniet, ware geluk in ‘n gesin te bring, om
vrede vir almal te bewerkstellig, moet ‘n mens eers jou eie gedagtes
dissiplineer en beheer. As ‘n man sy verstand kan beheer, kan hy die weg
na Verligting vind, en alle wysheid en deug sal natuurlik na hom toe
kom.
Alle verkeerde dade ontstaan as gevolg van verstand.
As verkeerde gedagtes getransformeer word, kan verkeerde dinge dan bly?
Wat ons vandag is, kom van ons gedagtes van gister, en ons huidige
gedagtes bou ons lewe van môre op: ons lewe is die skepping van ons
gedagtes.
Die een wat homself oorwin het, is ‘n veel groter held as hy wat duisend maal duisend man verslaan het.
Transendentale intelligensie styg wanneer die intellektuele
verstand sy limiet bereik en as dinge in hul ware en wesenlike aard moet
realiseer, moet sy denkprosesse oorgedra word deur ‘n beroep op een of
ander hoër fakulteit van kognisie.
Ek sal nie kyk na ‘n ander se doel om foute te vind nie: ‘n oefening wat gevolg moet word.
Die eksterne wêreld is slegs ‘n manifestasie van die aktiwiteite
van die gees self, en die verstand begryp dit as ‘n eksterne wêreld
bloot as gevolg van die gewoonte van diskriminasie en vals redenering.
Die dissipel moet gewoond raak aan die waarheid om na dinge te kyk.
Die verstand is voorafgaande aan alle geestelike toestande. Mind is hulle hoof; hulle is almal geestesverwerkend.
As ‘n persoon met ‘n suiwer gees praat of geluk optree, volg hy soos sy skaduwee wat nooit vertrek nie.
Aanhalings deur Boeddha oor geluk en vreugde
Daar is geen pad na geluk nie: geluk is die pad. Klik om te tweet
Geluk kom wanneer u werk en woorde tot voordeel van uself en ander is.
Die verligte, met die oog op jhana, moet ‘n welbehae in die bos
vind, moet jhana oefen aan die voet van ‘n boom en sy eie bevrediging
bereik.
Duisende kerse kan van ‘n enkele kers aangesteek
word, en die lewe van die kers sal nie verkort word nie. Geluk neem
nooit af deur gedeel te word nie.
Dit is in die aard van dinge dat vreugde ontstaan by ‘n persoon wat vry van berou is.
Sit u hart daarop om goed te doen. Doen dit oor en oor, en jy sal met vreugde vervul word.
Moenie in die verlede woon nie, moenie van die toekoms droom nie,
konsentreer die gedagtes op die huidige oomblik. Kyk ook: 10 wenke om in
die hede te begin leef
As iemand goed doen, moet hy dit keer op keer doen. Laat hy daarin plesier vind, want salig is die opbou van goed.
Ons word gevorm en gevorm deur ons gedagtes. Diegene wie se
gedagtes gevorm word deur onselfsugtige gedagtes, is bly as hulle praat
of optree. Vreugde volg hulle soos ‘n skaduwee wat hulle nooit verlaat
nie.
Aanhalings deur Boeddha oor meditasie en spiritualiteit
Net soos ‘n kers nie sonder vuur kan brand nie, kan mans ook nie sonder ‘n geestelike lewe leef nie. Klik om te tweet
As ons diep kyk na die lewe soos in hierdie oomblik, woon die mediteerder in stabiliteit en vryheid.
Oordenking bring wysheid; ‘n gebrek aan bemiddeling laat onkunde.
Weet goed wat u vorentoe lei en wat u weerhou, en kies die pad wat lei
tot wysheid.
Wat ‘n monnik aanhou dink met nadenke en nadenke, dit word die helling van sy bewustheid.
Aanhalings deur Boeddha oor vrede, vergewing en loslaat
Oplei jouself beslis om vrede te bewerkstellig. Klik om te tweet
Die salie wat ten volle geblus is, rus in alle opsigte op sy gemak;
‘n Sinnige begeerte hou hom nie aan wie se brande afgekoel het,
brandstof ontneem is nie. Alle aanhangsels is afgesny; die hart is
weggelei van pyn; rustig rus hy met die grootste gemak. Die gees het sy
weg na vrede gevind.
Wie alleen sit, alleen slaap en alleen
wandel, wat inspannend is en homself alleen onderdanig, sal behae hê in
die eensaamheid van die bos.
Moet nie wegneem wat aan u gegee
is nie, en u moet ook nie uitreik na wat aan ander gegee word nie,
anders steur u u stilte.
Diegene wat vry is van wrewelrige gedagtes, vind sekerlik vrede. Klik om te tweet
Aanhalings deur Boeddha oor wysheid en deugde
Die dwaas wat weet dat hy ‘n dwaas is, is soveel wyser. Klik om te tweet
Wat ook al die aard van ontstaan het, is die aard van ophou.
Eenheid kan slegs gemanifesteer word deur die Binary. Eenheid self en die idee van Eenheid is al twee.
Wat is die gepaste gedrag vir ‘n man of ‘n vrou in hierdie wêreld,
waar elke persoon aan sy puin vasklou? Wat is die regte groet tussen
mense as hulle mekaar verbygaan in hierdie vloed?
As jy na jouself omsien, sorg jy vir ander. As u na ander omsien, sorg u vir uself.
niemand fout vind met ander nie; laat niemand die weglatings en
opdragte van ander sien nie. Maar laat ‘n mens sien wat jy doen, gedoen
en ongedaan gemaak.
Die ware meester leef in waarheid, in goedheid en selfbeheersing, nie-geweld, matigheid en suiwerheid.
Aanstoot
in geen woord of daad. Eet met matigheid. Leef in jou hart. Soek die
hoogste bewussyn. Bemeester jouself volgens die wet. Dit is die
eenvoudige leer van die ontwaakte.
Die lewe is soos die
harpstring, as dit te styf gespan is, sal dit nie speel nie, as dit te
los is, hang dit, die spanning wat die pragtige klank lewer, lê in die
middel.
Glo nie in iets bloot omdat u dit gehoor het nie. Glo
nie in iets bloot omdat dit deur baie mense gepraat en gerug word nie.
Glo nie in iets bloot omdat dit in u godsdienstige boeke geskryf is nie.
Glo nie in slegs die gesag van u leraars en ouderlinge nie. Glo nie in
tradisies nie, want dit is al vir baie geslagte oorhandig. Maar na die
waarneming en ontleding, as u agterkom dat enigiets met die rede
saamstem en bevorderlik is vir die voordeel en voordeel van een en
almal, moet u dit aanvaar en daaraan voldoen.
Net soos skatte
van die aarde ontbloot word, blyk die deugde uit goeie dade, en wysheid
blyk uit ‘n suiwer en vreedsame gedagte. Om veilig deur die doolhof van
die menslike lewe te kan loop, is die lig van wysheid en die leiding
van die deug nodig.
Die wyse mense praat met hul gedagtes en sif dit soos graan, word deur ‘n sif gesif.
Die deugde, soos die Muses, word altyd in groepe gesien. ‘N Goeie beginsel is nooit eensaam in enige bors gevind nie.
Aanhalings deur Boeddha oor Karma en Nibbana
Iemand
wat in die voertuig van ‘n Bodhisattva vertrek het, moet besluit dat
‘ek al die wesens na nirvana moet lei, na die gebied van nirvana wat
niks agterlaat nie’. Wat is hierdie gebied van nirvana wat niks
agterlaat nie?
Aanhalings deur Boeddha oor verandering, mislukking en lyding
Niks is vir altyd behalwe verandering nie.
Daar
is geen vuur soos passie nie, daar is geen haai soos haat nie, daar is
geen strik soos dwaasheid nie, daar is geen spruit soos gierigheid nie.
Beide voorheen en nou is dit net lyding wat ek beskryf, en die staking van lyding.
Hy
wat sy toorn kan bekamp sodra dit opduik, as ‘n tydige teenmiddel sal
die gif van die slang wat so vinnig versprei, nagaan - so ‘n monnik gee
die hier en die ander prys, net soos ‘n slang sy verslete vel gooi.
Mag almal wat lewe het verlos word van lyding.
Dit
is maklik om ander se foute te sien, maar dit is moeilik om ‘n mens se
eie foute te sien. ‘N Mens wys die foute van ander soos kaf wat in die
wind gewaai word, maar ‘n mens verberg die eie foute soos ‘n listige
dobbelaar sy dobbelsteen verberg.
Boeddha-aanhalings oor vrees
Diegene wat geheg is aan die idee ‘Ek is’ en ‘n uitsig oor mense wat aanstoot neem oor die wêreld. Klik om te tweet
Daar
is niks vreesliker as die gewoonte om te twyfel nie. Twyfel skei mense.
Dit is ‘n gif wat vriendskappe verbreek en aangename verhoudings
verbreek. Dit is ‘n doring wat irriteer en seer maak; dit is ‘n swaard
wat doodslaan.
Manne, aangedryf deur dors, hardloop soos ‘n
versierde haas; laat die man daarom dors dryf deur sy passie vir homself
te beywer.
As ‘n mens nie van kwaad hou nie, as jy rustig
voel, vind jy plesier om na goeie leringe te luister; as ‘n mens hierdie
gevoelens het en dit waardeer, is jy vry van vrees.
Die oomblik as ons woede ervaar, het ons al opgehou om na die waarheid te streef en na onsself te streef.
Boeddha-aanhalings oor woede en jaloesie
U sal nie gestraf word vir u woede nie, u sal gestraf word deur u woede. Klik om te tweet
Dra jou ego soos ‘n los kledingstuk.
Party verstaan nie dat ons moet sterf nie, maar diegene wat dit besef besef hul rusie.
Haat word nooit in hierdie wêreld met haat gepleeg nie. Deur nie-haat alleen word haat toegejuig. Dit is ‘n ewige wet.
Almal
bewe van geweld; almal vrees die dood. As u uself in die plek van ‘n
ander plaas, moet u nie doodmaak of ‘n ander doodmaak nie.
Ek twis nie met die wêreld nie; dit is eerder die wêreld wat met my twis.
Hulle
blameer diegene wat stilbly, hulle blameer diegene wat baie praat,
hulle blameer diegene wat in matigheid praat. Daar is niemand ter wêreld
wat nie die skuld kry nie.
Diegene wat aan persepsies en sienings vasklou, dwaal mense wêreldwyd aanstoot.
Wie nie opvlam by iemand wat kwaad is nie, wen ‘n stryd wat moeilik is om te wen.
Woede
sal nooit verdwyn so lank as wat gedagtes van wrok in die gees
gekoester word nie. Woede sal verdwyn sodra gedagtes van wrok vergeet
word.
Moenie oorskry wat u ontvang het nie, en beny ook nie ander nie. Hy wat ander beny, kry nie gemoedsrus nie.
https://www.youtube.com/watch?v=NuwtQLKiYGU
ATKV-Afrikaans-in-Sowetoprojek: dokumentêr
ATKV -Afrikaanse Taal- en Kultuurvereniging
Published on Nov 5, 2014
Category
Education
§ 15. Aanbod van ballingskap
1. Die volgende dag het die Senapati ‘n ander vergadering van die
Sakya Sangh ingeroep om sy plan van mobilisering deur die Sangh te laat
oorweeg.
2. Toe die Sangh vergader, het hy voorgestel dat hy
toegelaat word om ‘n bevel op te roep om wapen te gee vir die oorlog
teen die Koliyas, elke Sakya tussen die ouderdom van 20 en 50.
3. Albei kante het die vergadering bygewoon - diegene wat op die vorige
vergadering van die Sangh ten gunste van ‘n oorlogsverklaring gestem
het, sowel as diegene wat daarteen gestem het.
4. Vir diegene
wat ten gunste daarvan gestem het, was dit moeilik om die
Senapati-voorstel te aanvaar. Dit was ‘n natuurlike gevolg van hul
vroeëre besluit.
5. Maar die minderheid wat daarteen gestem het,
het ‘n probleem. Hulle probleem was — om hulle aan die besluit van die
meerderheid te onderwerp of nie.
6. Die minderheid was
vasbeslote om hom nie aan die meerderheid te onderwerp nie. Dit is die
rede waarom hulle besluit het om teenwoordig te wees by die vergadering.
Ongelukkig het nie een van hulle die moed gehad om so openlik te sê
nie. Miskien het hulle die gevolge van die opposisie van die meerderheid
geweet.
7. Aangesien sy ondersteuners stil was, het Siddharth
opgestaan en die Sangh toegespreek en gesê: ‘Vriende! U mag doen wat u
wil. U het ‘n meerderheid aan u kant, maar ek is jammer om te sê dat ek
u besluit teenstaan Ek wil nie by u leër aansluit nie en ook nie aan
die oorlog deelneem nie. “
8. Die Senapati het Siddharth Gautama
geantwoord en gesê: “Onthou u die geloftes wat u geneem het toe u tot
die lidmaatskap van die Sangh toegelaat is? As u een van hulle verbreek,
sal u uself aan openbare skande blootstel.”
9. Siddharth het
geantwoord: ‘Ja, ek het my belowe om die beste belange van die Sakyas
deur my liggaam, verstand en geld te beskerm. Maar ek dink nie dat
hierdie oorlog in die beste belang van die Sakyas is nie. my voor die
beste belange van die Sakyas? “
10. Siddharth het voortgegaan om
die Sangh te waarsku deur dit te herinner aan die feit dat die Sakyas
die vassale van die koning van Kosala geword het as gevolg van hul rusie
met die Koliyas. ‘Dit is nie moeilik om voor te stel nie,’ het hy gesê,
‘dat hierdie oorlog hom ‘n groter handvatsel sal gee om die vryheid van
die Sakyas verder te verminder.’
11. Die Senapati het kwaad
geword en op Siddharth gesê: “U welsprekendheid sal u nie help nie. U
moet die meerderheidsbesluit van die Sangh nakom. U reken miskien daarop
dat die Sangh nie die mag het om ‘n oortreder te beveel nie. opgehang
of om hom in ballingskap te bring sonder die straf van die koning van
die Kosalas, en dat die koning van die Kosalas nie toestemming sal gee
as een van die twee vonnisse teen u deur die Sangh gevonnis is nie. ‘
12. “Maar onthou, die Sangh het ander maniere om u te straf. Die
Sangh kan ‘n sosiale boikot teen u gesin verklaar, en die Sangh kan u
familiegrond beslag lê. Hiervoor hoef die Sangh nie die toestemming van
die koning van die Kosalas. ‘
13. Siddharth het besef wat die
gevolge sou wees as hy sy teenkanting teen die Sangh in sy oorlogsplan
teen die Koliyas sal voortsit. Hy het drie alternatiewe oorweeg - om by
die magte aan te sluit en aan die oorlog deel te neem; om toestemming te
gee om gehang of in ballingskap te word; en om toe te laat dat die lede
van sy gesin tot ‘n sosiale boikot en beslaglegging van eiendom
veroordeel word.
14. Hy was vasbeslote om die eerste nie te
aanvaar nie. Wat die derde betref, vind hy dit ondenkbaar. Onder die
omstandighede het hy gevoel dat die tweede alternatief die beste is.
15. Gevolglik het Siddharth met die Sangh gepraat. “Moet asseblief
nie my familie straf nie. Moet hulle nie in die moeilikheid laat kom
deur hulle aan ‘n sosiale boikot te onderwerp nie. Moet hulle nie
noodlottig maak deur hul land in beslag te neem wat hul enigste
lewensmiddel is nie. Hulle is onskuldig. Ek is die skuldige persoon.
Laat my alleen ly weens my verkeerdheid. Vonnis my tot die dood of in
ballingskap, wat u ook al wil. Ek sal dit gewillig aanvaar, en ek belowe
dat ek nie die koning van die Kosalas sal beroep nie. ‘
231
16
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Published on Dec 22, 2012
Wisdom is wealth! One thing I respect deeply about Africa is the
treasure of wisdom our ancestors have handed down to us. While some of
our leaders may have forgotten them, the rest of us don’t need to. From
prudent sayings on wisdom itself, to judicious encouragements, warnings
and even quirky advice on learning, patience, unity, wealth, poverty,
community, family, love and marriage, these quotes will inspire you to
be the best you can possibly be.
The best African wise proverbs
and inspiring quotes, top 10 Popular African Sayings, 10 Inspirational
Quotes From The Richest Africans, Famous African American Quotations,
African Proverbs - Words of Wisdom, african famous quotes, funny african
quotes,
african quotes about life, pan african quotes
Wisdom is wealth. ~ Swahili
Wisdom is like a baobab tree; no one individual can embrace it. ~ Akan proverb
The fool speaks, the wise man listens. ~ Ethiopian proverb
Wisdom does not come overnight. ~ Somali proverb
The heart of the wise man lies quiet like limpid water. ~ Cameroon proverb
Wisdom is like fire. People take it from others. ~ Hema (DRC) proverb
Only a wise person can solve a difficult problem. ~ Akan proverb
Knowledge without wisdom is like water in the sand. ~ Guinean proverb
In the moment of crisis, the wise build bridges and the foolish build dams. ~ Nigerian proverb
If you are filled with pride, then you will have no room for wisdom. ~ African proverb
A wise person will always find a way. ~ Tanzanian proverb
Nobody is born wise. ~ African proverb
A man who uses force is afraid of reasoning. ~Kenyan proverb
Wisdom is not like money to be tied up and hidden. ~ Akan proverb
African Proverbs, quotes, quotations, sayings and proverbs with author
and subject indexes. Quotes from famous political leaders, authors, and
literature.
Category
People & Blogs
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Kenya
Artist
Kaploti Mwenyewe
Album
The Other Side Of Klapoti, Pt. 2
Licensed to YouTube by
Believe A. (on behalf of Kasyula John Mutoo Under License to CD RUN Africa)
Boeddha-aanhalings oor sukses, geduld en sterkte
Nóg vuur nóg wind, geboorte of dood kan ons goeie dade uitwis. Klik om te tweet
As u ‘n wyse kritikus vind om u foute aan te dui, volg hom, net soos ‘n gids vir verborge skat.
Soos ‘n olifant op die slagveld te staan teen pyle wat van boë af geskiet is, sal ek ook mishandeling kan verduur.
Lof en skuld, wins en verlies, plesier en verdriet kom en gaan soos
die wind. Om gelukkig te wees, rus soos ‘n reusagtige boom tussen hulle
almal.
In afsondering lê die grootste ellende ter wêreld; in deernis lê die ware krag van die wêreld.
Wees ‘n lamp vir julleself. Wees u eie toevlug. Soek vir geen ander
nie. Alle dinge moet verbygaan. Streef ywerig aan. Moenie moed opgee
nie.
Beter is dit om eendag die opkoms en val van dinge te
leef as om honderd jaar te leef sonder om die opkoms en val van die
dinge ooit te sien.
As u nie van rigting verander nie, kan u beland waar u op pad is.
Boeddha-aanhalings oor gesondheid
Gesondheid is die grootste geskenk, tevredenheid met die grootste rykdom, getrouheid die beste verhouding. Buddha
Om die liggaam in ‘n goeie gesondheid te hou, is ‘n plig … anders kan ons ons verstand nie sterk en helder hou nie.
Sonder gesondheid is lewe nie lewe nie; dit is slegs ‘n toestand van langmoed en lyding - ‘n beeld van die dood.
Die geheim van gesondheid vir beide verstand en liggaam is nie om
te treur oor die verlede nie, om nie oor die toekoms te bekommer nie,
nie om die toekoms te voorspel nie, maar om die huidige oomblik
verstandig en ernstig te leef.
Boeddha-aanhalings oor die waarheid
Diegene wat versuim het om die waarheid te beywer, het die doel van die lewe gemis. Klik om te tweet
Leer hierdie drievoudige waarheid vir almal: ‘n vrygewige hart,
vriendelike toespraak en ‘n lewe van diens en deernis is die dinge wat
die mensdom vernuwe.
Daar is twee foute wat ‘n mens langs die pad na die waarheid kan maak … nie die hele pad gaan nie en nie begin nie.
Die kalmte sê dat wat goed gepraat word die beste is; tweedens, dat
iemand moet sê wat reg is, nie onregverdig nie; derdens, wat aangenaam
is, nie aangenaam nie; vierde, wat waar is, nie onwaar nie.
Verower die kwaad deur nie kwaad te word nie; oorwin die goddelose deur
goedheid; verower die knaende deur vrygewigheid en die leuenaar deur die
waarheid te praat.
Drie dinge kan nie lank weggesteek word nie: die son, die maan en die waarheid.
As u ‘n wyse kritikus vind om u foute aan te dui, volg hom, net soos ‘n gids vir verborge skat.
Soos ‘n olifant op die slagveld te staan teen pyle wat van boë af geskiet is, sal ek ook mishandeling kan verduur.
Lof en skuld, wins en verlies, plesier en verdriet kom en gaan soos
die wind. Om gelukkig te wees, rus soos ‘n reusagtige boom tussen hulle
almal.
In afsondering lê die grootste ellende ter wêreld; in deernis lê die ware krag van die wêreld.
Wees ‘n lamp vir julleself. Wees u eie toevlug. Soek vir geen ander
nie. Alle dinge moet verbygaan. Streef ywerig aan. Moenie moed opgee
nie.
Beter is dit om eendag die opkoms en val van dinge te
leef as om honderd jaar te leef sonder om die opkoms en val van die
dinge ooit te sien.
As u nie van rigting verander nie, kan u beland waar u op pad is.
Boeddha-aanhalings oor gesondheid
Gesondheid is die grootste geskenk, tevredenheid met die grootste rykdom, getrouheid die beste verhouding. Buddha
Om die liggaam in ‘n goeie gesondheid te hou, is ‘n plig … anders kan ons ons verstand nie sterk en helder hou nie.
Sonder gesondheid is lewe nie lewe nie; dit is slegs ‘n toestand van langmoed en lyding - ‘n beeld van die dood.
Die geheim van gesondheid vir beide verstand en liggaam is nie om
te treur oor die verlede nie, om nie oor die toekoms te bekommer nie,
nie om die toekoms te voorspel nie, maar om die huidige oomblik
verstandig en ernstig te leef.
Boeddha-aanhalings oor die waarheid
Diegene wat versuim het om die waarheid te beywer, het die doel van die lewe gemis. Klik om te tweet
Leer hierdie drievoudige waarheid vir almal: ‘n vrygewige hart,
vriendelike toespraak en ‘n lewe van diens en deernis is die dinge wat
die mensdom vernuwe.
Daar is twee foute wat ‘n mens langs die pad na die waarheid kan maak … nie die hele pad gaan nie en nie begin nie.
Die kalmte sê dat wat goed gepraat word die beste is; tweedens, dat
iemand moet sê wat reg is, nie onregverdig nie; derdens, wat aangenaam
is, nie aangenaam nie; vierde, wat waar is, nie onwaar nie.
Verower die kwaad deur nie kwaad te word nie; oorwin die goddelose deur
goedheid; verower die knaende deur vrygewigheid en die leuenaar deur die
waarheid te praat.
Drie dinge kan nie lank weggesteek word nie: die son, die maan en die waarheid.
https://www.youtube.com/watch…
Beethoven - Moonlight Sonata (FULL)
andrea romano
Published on Dec 15, 2010
Beethoven - Moonlight Sonata (FULL) - Piano Sonata No. 14
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The Piano Sonata No. 14 in C♯ minor “Quasi una fantasia”, op. 27, No. 2, by Ludwig van Beethoven
The sonata has three movements:
1 mvt: Adagio sostenuto.
2 mvt: Allegretto (click to go at 6:00 min).
3 mvt: Presto agitato (click to go at 8:05 min).
Adagio sostenuto
The first movement, in C♯ minor, is written in an approximate truncated
sonata form. The movement opens with an octave in the left hand and a
triplet figuration in the right. A melody that Hector Berlioz called a
“lamentation”, mostly by the right hand, is played against an
accompanying ostinato triplet rhythm, simultaneously played by the right
hand. The movement is played pianissimo or “very quietly”, and the
loudest it gets is mezzo forte or “moderately loud”.
The adagio
sostenuto has made a powerful impression on many listeners; for
instance, Berlioz said of it that it “is one of those poems that human
language does not know how to qualify. The work was very popular in
Beethoven’s day, to the point of exasperating the composer himself, who
remarked to Carl Czerny, “Surely I’ve written better things.
Allegretto
The second movement is a relatively conventional scherzo and trio, a
moment of relative calm written in D-flat major, the enharmonic
equivalent of C♯ major, the more easily-notated parallel major of C♯
minor. Franz Liszt described the second movement as “a flower between
two chasms.”[citation needed] The slight majority of the movement is in
piano, but a handful of sforzandos and forte-pianos helps to maintain
the movement’s cheerful disposition.
Presto agitato
The
stormy final movement (C♯ minor), in sonata form, is the weightiest of
the three, reflecting an experiment of Beethoven’s (also carried out in
the companion sonata, Opus 27, No. 1 and later on in Opus 101) placement
of the most important movement of the sonata last. The writing has many
fast arpeggios and strongly accented notes, and an effective
performance demands lively and skillful playing.
It is thought
that the C-sharp minor sonata, particularly the third movement, was the
inspiration for Frédéric Chopin’s Fantaisie-Impromptu, which manifests
the key relationships of the sonata’s three movements.
Of the
final movement, Charles Rosen has written “it is the most unbridled in
its representation of emotion. Even today, two hundred years later, its
ferocity is astonishing.
Beethoven’s heavy use of sforzando
notes, together with just a few strategically located fortissimo
passages, creates the sense of a very powerful sound in spite of the
predominance of piano markings throughout. Within this turbulent
sonata-allegro, there are two main themes, with a variety of variation
techniques utilized.
Beethoven’s pedal mark
See also: Piano history and musical performance, Mute (music), and Piano pedals#Beethoven and pedals
At the opening of the work, Beethoven included a written direction that
the sustain pedal should be depressed for the entire duration of the
first movement. The Italian reads: “Si deve suonare tutto questo pezzo
delicatissimamente e senza sordino”. (”One must play this whole piece
[meaning “movement”] very delicately and without dampers.”) The modern
piano has a much longer sustain time than the instruments of Beethoven’s
day, leaving for a rather blurry and dissonant tone.
One option
for dealing with this problem is to perform the work on a restored or
replicated piano of the kind Beethoven knew. Proponents of historically
informed performance using such pianos have found it feasible to perform
the work respecting Beethoven’s original direction.
Category
Music
88) Classical Shona-Shona Shona,
88) Classical Shona-Shona Shona,
Kana mwana achangozvarwa anochengetwa ari ega pasina munhu anokurukura
nemwana, mushure memazuva mashoma achataura uye mutauro wevanhu
(Prakrit) mutauro unozivikanwa saClassical Magahi Magadhi / Classical
Chandaso mutauro / Magadhi Prakrit / Classical Hela Basa (Hela Rimi) /
Classical Pali iyo yakafanana. Buddha akataura muMagadhi. Mitauro yose
7111 nemitauro iri kupfura kweClassical Magahi Magadhi. Nekudaro ese ese
ari eClassical mune zvakasikwa (Prakrit) yeVanhu Zvibereko, sekufanana
nedzimwe hurukuro dzepamoyo dziine mitauro yadzo yekusangana
yekutaurirana.
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